Дата: 15.02.2019 11:24 Автор: khantibalo

36: Comm. NT:
Tividhakalyāṇavaṇṇanā

Дата: 14.02.2019 17:51 Автор: khantibalo

Нужно будет сделать хотя бы конспект.

Дата: 09.02.2019 18:57 Автор: LXNDR

upasamа здесь, очевидно, синоним самадхи, потому что присутствуют и два других аспекта пути из трёх: сила и пання

Дата: 09.02.2019 17:58 Автор: LXNDR

фраза "This, too, is how striving is fruitful, how exertion is fruitful." кажется вслепую скопирована из другой сутты о "постепенном пути" вместе с основным текстом

Дата: 09.02.2019 17:52 Автор: LXNDR

дополнить отсечённым текстом

Дата: 09.02.2019 16:49 Автор: LXNDR

говоря об отсутствии скрытого учения, Будда обращался к Ананде и в целом к сангхе

Kiṃ panānanda, bhikkhusaṅgho mayi paccāsīsati?

скорей всего имея в виду, что учение, адресованное монахам - это и есть полное и исчерпывающее учение, и от сангхи в нём ничего не скрыто

Дата: 09.02.2019 14:48 Автор: khantibalo

А вот это разве не свидетельство того, что скрытое учение было
https://www.theravada.su/translations/Comments/76531

Дата: 08.02.2019 20:46 Автор: khantibalo

Comm. NT: 37. Kāya-duṭṭhulla—“bodily irritability”: explained here as “bodily disturbance (daratha), excitement of the body (kāya-sāraddhatā)” by Vism-mhṭ (p.148); here it represents the hindrance of ill will; cf. M III 151, 159, where commented on as kāyālasiya— “bodily inertia” (M-a IV 202, 208). PED, only gives meaning of “wicked, lewd” for duṭṭhulla, for which meaning see e.g. A I 88, Vin-a 528; cf. IX.69.

Дата: 08.02.2019 19:55 Автор: khantibalo

Здесь сказано об устранении умственных загрязнений - это не соответствует 5 помехам? Здесь идёт речь о вхождении в джхану или нет? Основанием является практика 4 способов установления памятования.

Дата: 08.02.2019 18:57 Автор: khantibalo

Comm. NT: 31. Kantāra-khinna—“exhausted in a desert”; khinna is not in PED.

Дата: 08.02.2019 18:55 Автор: khantibalo

Comm. NT: 30. For this word play see also XVII.48. Khaṇati is only given in normal meaning of “to dig” in PED. There seems to be some confusion of meaning with khayati (to destroy) here, perhaps suggested by khādati (to eat). This suggests a rendering here and in Ch. XVII of “to consume” which makes sense. Glossed by avadāriyati, to break or dig: not in PED. See CPD “avadārana.”

Дата: 08.02.2019 18:54 Автор: khantibalo

Comm. NT: 29. The four assemblies (parisā) are the bhikkhus, bhikkhunīs, laymen followers and laywomen followers.

Дата: 08.02.2019 18:53 Автор: khantibalo

Comm. NT: 28. Puggalādhiṭṭhāna—“in terms of a person”; a technical commentarial term for one of the ways of presenting a subject. They are dhammā-desanā (discourse about principles), and puggala-desanā (discourse about persons), both of which may be treated either as dhammādhiṭṭhāna (in terms of principles) or puggalādhiṭṭhāna (in terms of persons). See M-a I 24.

Дата: 08.02.2019 18:53 Автор: khantibalo

Comm. NT: 27. These two sentences, “So hi ekaggo hutvā appeti” and “So hi ārammaṇaṃ anumajjati,” are not in Be and Ae.

Дата: 08.02.2019 18:52 Автор: khantibalo

Comm. NT: 26. Of the Aṅguttara Nikāya? [The original could not be traced anywhere in the Tipiṭaka, Aṭṭhakathā, and other texts contained in the digitalised Chaṭṭha Saṅgāyana edition of the Vipassana Research Institute. Dhs-a 114 quotes the same passage, but gives the source as aṭṭhakathāyaṃ, “in the commentary.” BPS ed.]

Дата: 08.02.2019 18:51 Автор: khantibalo

Comm. NT: 25. Úhana—“hitting upon”: possibly connected with ūhanati (to disturb—see M I 243; II 193). Obviously connected here with the meaning of āhananapariyāhanana (“striking and threshing”) in the next line. For the similes that follow here, see Peṭ 142.

Дата: 08.02.2019 18:50 Автор: khantibalo

Comm NT: Kāmacchanda (lust): a technical term for the first of the five hindrances. Chanda-rāga (zeal and greed) and kāma-rāga (greed for sense desires) have no technical use.

Дата: 08.02.2019 18:50 Автор: khantibalo

Comm NT: 24. Here saṅkappa (“thinking”) has the meaning of “hankering.” Chanda, kāma and rāga and their combinations need sorting out. Chanda (zeal, desire) is much used, neutral in colour, good or bad according to context and glossed by “desire to act”; technically also one of the four roads to power and four predominances. Kāma (sense desire, sensuality) loosely represents enjoyment of the five sense pleasures (e.g. sense-desire sphere). More narrowly it refers to sexual enjoyment (third of the Five Precepts). Distinguished as subjective desire (defilement) and objective things that arouse it (Nidd I 1; cf. Ch. XIV, n.36). The figure “five cords of sense desire” signifies simply these desires with the five sense objects that attract them. Rāga (greed) is the general term for desire in its bad sense and identical with lobha, which latter, however, appears technically as one of the three root-causes of unprofitable action. Rāga is renderable also by “lust” in its general sense.

Дата: 08.02.2019 18:47 Автор: khantibalo

Comm NT: The five (see e.g. Paṭis II 220; M-a I 85) are suppression (by concentration), substitution of opposites (by insight), cutting off (by the path), tranquillization (by fruition), and escape (as Nibbāna); cf. five kinds of deliverance (e.g. M-a IV 168). The three (see e.g. Nidd I 26; M-a II 143) are bodily seclusion (retreat), mental seclusion (jhāna), and seclusion from the substance or circumstances of becoming (Nibbāna).

Дата: 07.02.2019 17:23 Автор: LXNDR

ошибка в переводе Шохина - "Готама" вместо "Ваччха"