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english - Nyanamoli thera |
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Tathā "hañci paccuppanne kilese pajahati, tenahi ratto rāgaṃ pajahati.
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Then the objection is put in this way: “If he abandons present defilements, then though inflamed with greed he abandons greed,
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Duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, vikkhepagato uddhaccaṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati.
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though corrupted with hate he abandons hate, though deluded he abandons delusion, though shackled17 he abandons conceit (pride), though misconceiving he abandons [false] view, though distracted he abandons agitation, though not having made up his mind he abandons uncertainty, though not having inveterate habits he abandons inherent tendency,
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Comm. NT: 17.
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Kaṇhasukkā dhammā yuganaddhāva vattanti.
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dark and bright states occur coupled together,
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Saṃkilesikā maggabhāvanā hotī"ti ca vatvā, "na atīte kilese pajahati, na anāgate, na paccuppanne kilese pajahatī"ti sabbaṃ paṭikkhipitvā, "tenahi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayo"ti pañhāpariyosāne "na hi natthi maggabhāvanā - pe - natthi dhammābhisamayo"ti paṭijānitvā "yathā kathaṃ viyā"ti vutte idaṃ vuttaṃ –
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and there is development of a path that has defilement.” But this is all denied in this way: “He does not abandon past defilements, he does not abandon future defilements, he does not abandon present defilements.” Finally it is asked: “Then there is no path development, there is no realization of fruition, there is no abandoning of defilements, there is no penetration to the Dhamma (convergence of states)? ” Then it is claimed: “There is path development … there is penetration to the Dhamma (convergence of states).” And when it is asked: “In what way?” this is said:
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