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494. Addhāsantatisamayakhaṇavasenāti ettha cutipaṭisandhiparicchinne kāle addhā-saddo vattatīti "ahosiṃ nu kho ahamatītamaddhāna"ntiādisuttavasena (ma. ni. 1.18; saṃ. ni. 2.20) viññāyati. Tathā hi bhaddekarattasuttepi "atītaṃ nānvāgameyyā"tiādinā (ma. ni. 3.272, 275, 276, 277) addhāvaseneva atītādibhāvo vutto. "Tayome, bhikkhave, addhā, katame tayo? Atīto addhā anāgato addhā paccuppanno addhā"ti (dī. ni. 3.305; itivu. 63) pana paramatthato paricchijjamāno addhā niruttipathasuttavasena khaṇaparicchinno vutto. Tattha hi "yaṃ, bhikkhave, rūpaṃ jātaṃ - pe - pātubhūtaṃ. Atthīti tassa saṅkhā"ti (saṃ. ni. 3.62) vijjamānassa paccuppannatā, tato pubbe, pacchā ca atītānāgatatā vuttā. Tadaññasuttesu pana yebhuyyena cutipaṭisandhiparicchinno atītādiko addhā vuttoti so eva idhāpi "addhāvasenā"ti vutto.

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Addhāsantatisamayakhaṇavasenāti ettha cutipaṭisandhiparicchinne kāle addhā-saddo vattatīti "ahosiṃ nu kho ahamatītamaddhāna"ntiādisuttavasena (ma. ni. 1.18; saṃ. ni. 2.20) viññāyati. “Here when the time is delimited by death and rebirth-linking the term ‘extent’ is applicable. It is made known through the Suttas in the way beginning ‘Was I in the past?’ (M I 8);
Tathā hi bhaddekarattasuttepi "atītaṃ nānvāgameyyā"tiādinā (ma. ni. 3.272, 275, 276, 277) addhāvaseneva atītādibhāvo vutto. for the past state is likewise mentioned as ‘extent’ in the Bhaddekaratta Sutta too in the way beginning, ‘He does not follow what is past (the past extent)’ (M III 1 88).
"Tayome, bhikkhave, addhā, katame tayo? ‘Bhikkhus, there are three extents,
Atīto addhā anāgato addhā paccuppanno addhā"ti (dī. ni. 3.305; itivu. 63) pana paramatthato paricchijjamāno addhā niruttipathasuttavasena khaṇaparicchinno vutto. the past extent, the future extent, and the present extent’ (It 53)But when it is delimited in the ultimate sense as in the Addhāniruttipatha Sutta (see before) thus,, then it is appropriate as delimited by moment.
Tattha hi "yaṃ, bhikkhave, rūpaṃ jātaṃ - pe - pātubhūtaṃ. Herein, ‘Bhikkhus, of matter that is born … manifested,
Atthīti tassa saṅkhā"ti (saṃ. ni. 3.62) vijjamānassa paccuppannatā, tato pubbe, pacchā ca atītānāgatatā vuttā. it is said that: “It exists”’ (S IV 72), the existingness of the present is stated (see before) thus, and pastness and futureness are respectively called before and after that”
Tadaññasuttesu pana yebhuyyena cutipaṭisandhiparicchinno atītādiko addhā vuttoti so eva idhāpi "addhāvasenā"ti vutto.