I have a question about a passage from Dvayatānupassanā-sutta (Snp 3.12), which puzzles me a bit. In Pāli it says:
- Etamādinavaṃ ñatvā dukkhaṃ saṅkhārapaccayā,
Sabbasaṅkhārasamathā saññāya uparodhanā,
Evaṃ dukkhakkhayo hoti etaṃ ñatvā yathātathaṃ.
Any stress that comes into play is all from consciousness as a requisite condition.
With the cessation of consciousness, there is no stress coming into play.
Knowing this drawback — that stress comes from consciousness as a requisite condition — with the stilling of consciousness, the monk free from hunger is totally unbound.
Not necessarily. In this context saññāya probably has nothing to do with saññā. I rather see it as a gerundive of the verb sañjānāti - to know, to perceive. If that is the case, saññāya here means 'having perceived, having known, having seen'.piotr wrote:Hi,
I have a question about a passage from Dvayatānupassanā-sutta (Snp 3.12), which puzzles me a bit. In Pāli it says:
Does it indicate that at the point when dukkha is destroyed one of the saṅkhāras which are stilled is saññā?
- Etamādinavaṃ ñatvā dukkhaṃ saṅkhārapaccayā,
Sabbasaṅkhārasamathā saññāya uparodhanā,
Evaṃ dukkhakkhayo hoti etaṃ ñatvā yathātathaṃ.
Kare wrote:Not necessarily. In this context saññāya probably has nothing to do with saññā. I rather see it as a gerundive of the verb sañjānāti - to know, to perceive. If that is the case, saññāya here means 'having perceived, having known, having seen'.piotr wrote:Hi,
I have a question about a passage from Dvayatānupassanā-sutta (Snp 3.12), which puzzles me a bit. In Pāli it says:
Does it indicate that at the point when dukkha is destroyed one of the saṅkhāras which are stilled is saññā?
- Etamādinavaṃ ñatvā dukkhaṃ saṅkhārapaccayā,
Sabbasaṅkhārasamathā saññāya uparodhanā,
Evaṃ dukkhakkhayo hoti etaṃ ñatvā yathātathaṃ.
If we also translate saṅkhāra as 'reaction' (which makes good sense in many contextes), the verse then may be translated as follows:
Once we understand this drawback - that suffering is a result of our reactions,
we see (saññāya) that it can be stopped (uparodhanā) by letting all reactions find peace (by stopping all reactions - Sabbasaṅkhārasamathā).
We then know, according to the facts, that this is how suffering can stop.
(I have changed the impersonal implied subject into the personal subject 'we' in order to make the sense clearer.)