Прати-самкхья-ниродха и апрати-самкхья-ниродха

Вы (я, кто-то еще) может стать тождественным Абсолюту, но слова и смыслы к этому состоянию неприменимы

или не появиться в них

Although the theory of paññatti is formally introduced in the works of the Abhidhamma Piṭaka, it is in the Abhidhamma commentaries that we find more specific definitions of the term along with many explanations on the nature and scope of paññattis and on how they become objects of cognition. For example, because paññattis are without corresponding objective reality, the commentaries call them asabhāva-dhammas—things without a real nature—to distinguish them from the real elements of existence.5 Since sabhāva, the intrinsic nature of a dhamma, is itself the dhamma, from the point of view of this definition what is qualified as asabhāva amounts to an abhāva, a non-existent in the final sense. It is in recognition of this fact that the three salient characteristics of empirical reality—origination (uppāda), subsistence (ṭhiti), and dissolution (bhaṅga)—are not applied to them. For these three characteristics can be predicated only of those things which answer to the Abhidhammic definition of empirical reality.6 Again, unlike the real existents, paññattis are not brought about by conditions (paccayaṭṭhitika). For this same reason, they are also defined as “not positively produced” (aparinipphanna). Positive production (parinipphannatā) is true only of those things which have their own individual nature (āveṇika-sabhāva).7 Only a dhamma that has an own-nature, with a beginning and an end in time, produced by conditions, and marked by the three salient characteristics of conditioned existence, is positively produced.8

Further, paññattis differ from dhammas in that only the latter are delimited by rise and fall; only of the dhammas and not of the paññattis can it be said, “They come into being having not been (ahutvā sambhonti); and, after having been, they cease (hutvā paṭiventi).”1 Paññattis have no own-nature to be manifested in the three instants of arising, presence, and dissolution. Since they have no existence marked by these three phases, such temporal distinctions as past, present, and future do not apply to them. Consequently they have no reference to time (kālavimutta).2 For this self-same reason, they have no place in the traditional analysis of empirical existence into the five khandhas, for what is included in the khandhas should have the characteristics of empirical reality and be subject to temporal divisions.3 Another noteworthy characteristic of paññattis is that they cannot be described either as conditioned (saṅkhata) or as unconditioned (asaṅkhata), for they do not possess their own-nature (sabhāva) to be so described.4 Since the two categories of the conditioned and the unconditioned comprise all realities, the description of paññattis as exempt from these two categories is another way of underscoring their unreality.

Everything that is subject to appearance (arising, utpada), to disappearance (vyaya) and also to change in its duration (sthityanyathatva) — all that is understood as conditioned (samskrta).

((Что такое глубокий смысл (abhisamdhi): [всех вещей, которые] не возникали (anutpanna), неуничтожимы (aniruddha), спокойны с самого начала (adisanta), являются полностью угасшими по природе (prakrtiparinirvrta)? Поскольку у них нет собственной природы (nihsvabhava), они являются невозникшими (anutpanna); поскольку они не возникают, они неуничтожимы (aniruddha); поскольку они ни возникают и неуничтожимы, они спокойны с самого начала (adisanta); поскольку они спокойны с самого начала, они полностью угасли по природе (prakrtiparinirvrta).

Асанга.

Everything that is subject to appearance (arising, utpada), to disappearance (vyaya) and also to change in its duration (sthityanyathatva) — all that is understood as conditioned (samskrta).

Поскольку у них нет собственной природы (nihsvabhava), они являются невозникшими (anutpanna); поскольку они не возникают, они неуничтожимы (aniruddha); поскольку они ни возникают и неуничтожимы, они спокойны с самого начала (adisanta); поскольку они спокойны с самого начала, они полностью угасли по природе (prakrtiparinirvrta).