Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati, tāva pavattā samādhibhāvanā paṭipadāti vuccati. Upacārato pana paṭṭhāya yāva appanā, tāva pavattā paññā abhiññāti vuccati. Sā panesā paṭipadā ekaccassa dukkhā hoti, nīvaraṇādipaccanīkadhammasamudācāragahaṇatāya kicchā asukhāsevanāti attho. Ekaccassa tadabhāvena sukhā. Abhiññāpi ekaccassa dandhā hoti mandā asīghappavatti. Ekaccassa khippā amandā sīghappavatti.
自最初的入定直至各禅的近行生起，（中间）继续（从事于）定的修习而称为「行道」。再从近行以后直至安止所起的慧称为「通达」。这种行道对于有些人是苦的──因诸盖等的障碍法的现行故为苦难；亦即修行不乐的 [PTS 087] 意思。或对有些人没有障碍是乐的。通达亦对有些人是迟的──钝的不得速起的；或者对有些人是速的──不钝的而得速起的。
Ñ(III,15): Herein, the development of concentration that occurs from the time of the first conscious reaction up to the arising of the access of a given jhāna is called progress. And the understanding that occurs from the time of access until absorption is called direct-knowledge. That progress is difficult for some, being troublesome owing to the tenacious resistance of the inimical states beginning with the hindrances. The meaning is that it is cultivated without ease. [87] It is easy for others because of the absence of those difficulties. Also the direct-knowledge is sluggish in some and occurs slowly, not quickly. In others it is swift and occurs rapidly, not slowly.
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Han: We have a problem now.
If we go for [Sayādaw U Sīlānanda = slow understanding], taking the meaning of abhiññā as “understanding”, will we change “direct-knowkedge” to “understanding” all throughout the section?
abhiññā = special knowledge; supernormal power.
Taking abhiññā as “understanbding” is not wrong, but the problem will be the question of consistency.
This is for your consideration.
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