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Комментарий оставлен 03.11.2019 23:15 автором khantibalo

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Asaññī nevasaññīnāsaññīvādavaṇṇanā

In the doctrine of non-percipient immortality, the first doctrine (i.e., that the self is material) arises through the experience of beings reborn in the non-percipient realm. The second takes perception to be the self, and maintains a non-percipient immortality on the ground that no other perception exists belonging to this self as its property.120 The third doctrine arises when the material dhammas together with perception, or all the material and immaterial dhammas together, are apprehended as the self. And the fourth is maintained by way of reasoning.
In the second tetrad, taking “non percipient” to signify that the materiality of the kasiṇa lacks the specific nature of perceiving, the four doctrines should be understood according to the method slated in the discussion of the extensionist doctrines.
In the doctrines of neither percipient nor non-percipient immortality, the first doctrine recognizes, in the сase of a being reborn in the realm of neither perception nor non-perception, the existence of a subtle perception incapable of performing the decisive function of perception at death and rebirth-linking, or on any occasion. 1 The second (and remaining) doctrines are maintained by acknowledging the specific nature of perceiving and the subtlety of the perception, according to the method stated for the doctrine of non-percipient immortality. In order to show the unreasonableness of the theorists’ doctrines, even when reasons are offered, he says: “No special reason need be sought for this.”
Because these doctrines of percipient, non- percipient, and neither percipient nor non-percipient immortality all state that the self is immutable after death, it is clear that they are included in eternalism.