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english - Nyanamoli thera |
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Yathā cetāsamatthato ekībhāvo, evaṃ saṅkhārupekkhā vipassanupekkhānampi.
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And just as these have one meaning, so also equanimity about formations and equanimity about insight have one meaning too;
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Paññā eva hi sā kiccavasena dvidhā bhinnā.
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for they are simply understanding classed in these two ways according to function.
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Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā "sappo nu kho, no"ti avalokentassa sovattikattayaṃ disvā nibbematikassa "sappo, na sappo"ti vicinane majjhattatā hoti, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā nāma.
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168. Just as, when a man has seen a snake go into his house in the evening and has hunted for it with a forked stick, and then when he has seen it lying in the grain store and has looked to discover whether it is actually a snake or not, and then by seeing three marks47 has no more doubt, and so there is neutrality in him about further investigating whether or not it is a snake, [162] so too, when a man has begun insight, and he sees with insight knowledge the three characteristics, then there is neutrality in him about further investigating the impermanence, etc., of formations, and that neutrality is called equanimity about insight.
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Comm. NT: 47. Sovatthika-ttaya—”three marks;” cf. XXI.49.
Все комментарии (1)
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Yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā "kiṃ tāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya"nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti.
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169. But just as, when the man has caught hold of the snake securely with the forked stick and thinks, “How shall I get rid of the snake without hurting it or getting bitten by it?” then as he is seeking only the way to get rid of it, there is neutrality in him about the catching hold of it,
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Evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā nāma.
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so too, when a man, through seeking the three characteristics, sees the three kinds of becoming as if burning, then there is neutrality in him about catching hold of formations, and that neutrality is called equanimity about formations.
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Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti.
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170. So when equanimity about insight is established, equanimity about formations is established too.
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Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti.
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But it is divided into two in this way according to function, in other words, according to neutrality about investigating and about catching hold.
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Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti.
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Equanimity of energy and equanimity as feeling are different both from each other and from the rest.
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