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seeking the path

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kleça, les âsava, les nîvarana, est les samyojana. Elle est le péché originel par lequel le mal a fait son apparition dans le monde.]62: No, micchådi††hi is the original sin. [Tout momentanés qu’ils sont les dharma existent et, par conséquent, its ont les trois caractères de toute existence: ils naissent, ils sont, ils cessent (uptâda, sthiti, bhanga). Cela veut-il dire qu’ils passent par trois états successifs? Non. S’il s’agissait d’états, chacun d’eux aurait aussi commencement, durée et fin, et ainsi de suite à l’infini. Ce sont des caractères et non des moments. Mais l’un des trois, la sthiti (station), ne comporte-t-il- pas par lui-même l’idée de la durée ? Pour se débarrasser de cette objection, on a remplacé sthiti par sthityanyathâtva « changement dans la station »; ou bien on a déclaré que ces laksana, ces caractères, concernent non les phénomènes mêmes, mais les séries; …]63: This is inside out. Sthityanyathåtva (†hitassa aññathattaµ) is canonical (A. and S.), whereas utpåda sthiti bhanga is later. [Pour faire de la formule une interprétation de la vie, on a posé le nâmarûpa comme l’équivalent des cinq skandha, ce qu’il n’était certainement pas dans le principe.]64: ‘ce qui … principe’ u/l & checked. Rhys Davids, T.W. & Stede, William, PTS Pali-English Dictionary, Oxford, Pali Text Society, 1921 N.B. All marginal notes by me (Ñå~av⁄ra) were made after 8th March 1960, which is the date of Ven. Ñå~amoli Thera’s

62.  ‘Among all the causes of weakness that paralyse man, the most disastrous is desire for sensual pleasure. Thus sensuality comes under various names, among them, klesa, åsava, n⁄varana, and samyojana. It is the original sin with which evil made its appearance in the world.’ 63.  ‘However momentarily, dharma exist and, consequently they have the three characteristics of all existence: they are born, they are, they cease (utpåda, sthiti, bhanga). Does this mean that they pass through three successive stages? No. For if it were a matter of stages each of them would also have a beginning, a duration, and an end, and so on infinitely. But they are characteristics, not moments. And does not one of these three sthiti (stations) include within itself the idea of duration? In order to get rid of this objection sthiti has been replaced by sthityanyathåtva, ‘alteration in the station’, or else it has been stated that these laksa~a, these characteristics, do not concern the phenomena themselves, but rather the series.’ 64.  ‘In order to make the formula an interpretation of life, the nåmar¨pa has been stated as equivalent to the five skandhå, which was certainly not in the principle.’

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Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...

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