20. Очищение путём знания и видения пути и того, что не является путём

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20. Очищение путём знания и видения пути и того, что не является путём Палийский оригинал

пали	Nyanamoli thera - english	khantibalo - русский	Комментарии
Постижение по группам Таблица Палийский оригинал
692.Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana maggāmaggañāṇadassanavisuddhi nāma.	1.The knowledge established by getting to know the path and the not- path thus, “This is the path, this is not the path,” is called “purification by knowledge and vision of what is the path and what is not the path.”
Taṃ sampādetukāmena kalāpasammasanasaṅkhātāya nayavipassanāya tāva yogo karaṇīyo.	2.One who desires to accomplish this should first of all apply himself to the inductive insight called “comprehension by groups.1”		Comm. NT: 1. Все комментарии (1)
Kasmā?	Why?
Āraddhavipassakassa obhāsādisambhave maggāmaggañāṇasambhavato.	Because knowledge of what is the path and what is not the path appears in connection with the appearance of illumination, etc. (XX.105f.) in one who has begun insight.
Āraddhavipassakassa hi obhāsādīsu sambhūtesu maggāmaggañāṇaṃ hoti, vipassanāya ca kalāpasammasanaṃ ādi.	For it is after illumination, etc., have appeared in one who has already begun insight that there comes to be knowledge of what is the path and what is not the path. And comprehension by groups is the beginning of insight.
Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ.	That is why it is set forth next to the overcoming of doubt.
Apica yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo.	Besides, knowledge of what is the path and what is not the path arises when “full-understanding as investigation” is occurring, and full-understanding as investigation comes next to full- understanding as the known (see XIX.21). So this is also a reason why one who desires to accomplish this purification by knowledge and vision of what is the path and what is not the path should first of all apply himself to comprehension by groups.
693.Tatrāyaṃ vinicchayo – tisso hi lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññā ca.	3.Here is the exposition: there are three kinds of mundane full-understanding, that is, full-understanding as the known, full-understanding as investigation, and full-understanding as abandoning,
Yā sandhāya vuttaṃ "abhiññāpaññā ñātaṭṭhe ñāṇaṃ.	with reference to which it was said: “Understanding that is direct-knowledge is knowledge in the sense of being known.
Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ.	Understanding that is full-understanding is knowledge in the sense of investigating.
Pahānapaññā pariccāgaṭṭhe ñāṇa"nti (paṭi. ma. 1.75).	Understanding that is abandoning is knowledge in the sense of giving up” (Paṭis I 87).
Tattha "ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā"ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā ñātapariññā nāma.	Herein, the understanding that occurs by observing the specific characteristics of such and such states thus, “Materiality (rūpa) has the characteristic of being molested (ruppana); feeling has the characteristic of being felt,” is called full- understanding as the known.
"Rūpaṃ aniccaṃ, vedanā aniccā"tiādinā nayena tesaṃyeva dhammānaṃ sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanā paññā tīraṇapariññā nāma.	The understanding consisting in insight with the general characteristics as its object that occurs in attributing a general characteristic to those same states in the way beginning, “Materiality is impermanent, feeling is impermanent” is called full-understanding as investigation.2		Comm. NT: 2. Tīraṇa could also be rendered by “judging.” On specific and general characteristics Vism-mhṭ says: See Ch. XXI, note 3. The “... Все комментарии (1)
Tesuyeva pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanā paññā pahānapariññā nāma.	The understanding consisting in insight with the characteristics as its object that occurs as the abandoning of the perception of permanence, etc., in those same states is called full-understanding as abandoning.
Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi.	4.Herein, the plane of full-understanding as the known extends from the delimitation of formations (Ch. XVIII) up to the discernment of conditions (Ch. XIX);
Etasmiṃ hi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti.	for in this interval the penetration of the specific characteristics of states predominates.
Kalāpasammasanato pana paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi.	The plane of full-understanding as investigation extends from comprehension by groups up to contemplation of rise and fall (XXI.3f.);
Etasmiṃ hi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti.	for in this interval the penetration of the general characteristics predominates.
Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi.	The plane of full-understanding as abandoning extends from contemplation of dissolution onwards (XXI.10);
Tato paṭṭhāya hi aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatīti (paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ.	for from there onwards the seven contemplations that effect the abandoning of the perception of permanence, etc., predominate thus: (1) Contemplating [formations] as impermanent, a man abandons the perception of permanence. (2) Contemplating [them] as painful, he abandons the perception of pleasure. (3) Contemplating [them] as not-self, he abandons the perception of self. (4) Becoming dispassionate, he abandons delighting. (5) Causing fading away, he abandons greed. (6) Causing cessation, he abandons originating. (7) Relinquishing, he abandons grasping (Paṭis I 58).3		Comm. NT: 3. Все комментарии (1)
Iti imāsu tīsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññāva adhigatā hoti, itarā ca adhigantabbā.	5. So, of these three kinds of full-understanding, only full-understanding as the known has been attained by this meditator as yet, which is because the delimitation of formations and the discernment of conditions have already been accomplished; the other two still remain to be attained.
Tena vuttaṃ "yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo"ti.	Hence it was said above: “Besides, knowledge of what is the path and what is not the path arises when full-understanding as investigation is occurring, and full-understanding as investigation comes next to full-understanding as the known. So this is also a reason why one who desires to accomplish this purification by knowledge and vision of what is the path and what is not the path should first of all apply himself to comprehension by groups” (§2).
694.Tatrāyaṃ pāḷi –	6.Here is the text:
"Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ?	“How is it that understanding of defining past, future and present states by summarization is knowledge of comprehension?
Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā - pe - yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ.	“Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he defines all materiality as impermanent: this is one kind of comprehension.
Dukkhato vavatthapeti, ekaṃ sammasanaṃ.	He defines it as painful: this is one kind of comprehension.
Anattato vavatthapeti, ekaṃ sammasanaṃ.	He defines it as not-self: this is one kind of comprehension.
Yā kāci vedanā - pe - yaṃkiñci viññāṇaṃ - pe - anattato vavatthapeti, ekaṃ sammasanaṃ.	Any feeling whatever … Any perception whatever … Any formations whatever … Any consciousness whatever … He defines all consciousness as impermanent: … He defines it as not-self: this is one kind of comprehension.
"Cakkhuṃ - pe - jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ.	The eye … (etc.) … ageing-and-death, whether past, future or present, he defines it as impermanent: this is one kind of comprehension.
Dukkhato anattato vavatthapeti, ekaṃ sammasanaṃ.	He defines it as painful: this is one kind of comprehension. He defines it as not-self: this is one kind of comprehension.
"Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.	“Understanding of defining by summarization thus, ‘Materiality, whether past, future, or present, is impermanent in the sense of destruction, painful in the sense of terror, not-self in the sense of having no core,’ is knowledge of comprehension.
Vedanaṃ… viññāṇaṃ… cakkhuṃ - pe - jarāmaraṇaṃ - pe - sammasane ñāṇaṃ.	Understanding of defining by generalization thus, ‘Feeling … (etc.) … Consciousness … Eye … (etc.) … Ageing-and-death, whether past …’ is knowledge of comprehension.
"Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.	“Understanding of defining by summarization thus, ‘Materiality, whether past, future, or present, is impermanent, formed, dependently arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation,’ is knowledge of comprehension.
Vedanaṃ… viññāṇaṃ… cakkhuṃ… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ - pe - nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.	Understanding of defining by generalization thus, ‘Feeling … (etc.) … Consciousness … Eye … (etc.) … Ageing-and-death, whether past, future, or present, is impermanent, formed, dependently arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation’ is knowledge of comprehension.
"Jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.	“Understanding of defining by summarization thus, ‘With birth as condition there is ageing-and-death; without birth as condition there is no ageing-and- death,’ is knowledge of comprehension.
Atītampi addhānaṃ, anāgatampi addhānaṃ jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.	Understanding of defining by generalization thus, ‘In the past and in the future with birth as condition there is ageing-and-death; without birth as condition there is no ageing-and-death,’ is knowledge of comprehension.
Bhavapaccayā jāti - pe - avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.	Understanding of defining by generalization thus, ‘With becoming as condition there is birth … With ignorance as condition there are formations; without ignorance as condition there are no formations,’ is knowledge of comprehension.
Atītampi addhānaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.	Understanding of defining by generalization thus, ‘In the past and in the future with ignorance as condition there are formations; without ignorance as condition there are no formations’ is knowledge of comprehension.
"Taṃ ñātaṭṭhena ñāṇaṃ.	“Knowledge is in the sense of that being known
Pajānanaṭṭhena paññā.	and understanding is in the sense of the act of understanding that.
Tena vuccati atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇa"nti (paṭi. ma. 1.48).	Hence it was said: ‘Understanding of defining past, future, and present states by summarization is knowledge of comprehension’” (Paṭis I 53f.).
Ettha ca cakkhuṃ - pe - jarāmaraṇanti iminā peyyālena dvārārammaṇehi saddhiṃ dvārappavattā dhammā, pañcakkhandhā, cha dvārāni, cha ārammaṇāni, cha viññāṇāni, cha phassā, cha vedanā, cha saññā, cha cetanā, cha taṇhā, cha vitakkā, cha vicārā, cha dhātuyo, dasa kasiṇāni, dvattiṃsakoṭṭhāsā, dvādasāyatanāni, aṭṭhārasa dhātuyo, bāvīsati indriyāni, tisso dhātuyo, nava bhavā, cattāri jhānāni, catasso appamaññā, catasso samāpattiyo, dvādasa paṭiccasamuppādaṅgānīti ime dhammarāsayo saṃkhittāti veditabbā.	9.Herein, the abbreviation, “The eye … (etc.) … Ageing-and-death,” should be understood to represent the following sets of things elided: 1. The states that occur in the doors [of consciousness] together with the doors and the objects. 2. The five aggregates. 3. The six doors. 4. The six objects. 5. The six kinds of consciousness. 6. The six kinds of contact. 7. The six kinds of feeling. 8. The six kinds of perception. 9. The six kinds of volition. 10. The six kinds of craving. 11. The six kinds of applied thought. 12. The six kinds of sustained thought. 13. The six elements. 14. The ten kasiṇas. 15. The thirty-two bodily aspects. 16. The twelve bases. 17. The eighteen elements. 18. The twenty-two faculties. 19. The three elements. 20. The nine kinds of becoming. 21. The four jhānas. 22. The four measureless states. 23. The four [immaterial] attainments. 24. The twelve members of the dependent origination.
Vuttaṃ hetaṃ abhiññeyyaniddese –	10. For this is said in the Paṭisambhidā in the description of what is to be directly known:
"Sabbaṃ, bhikkhave, abhiññeyyaṃ.	“Bhikkhus, all is to be directly known.
Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ?	And what is all that is to be directly known?
Cakkhu, bhikkhave, abhiññeyyaṃ.	(1) Eye is to be directly known;
Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.	visible objects are to be directly known; eye-consciousness … eye-contact … feeling, pleasant or painful or neither-painful-nor-pleasant, that arises due to eye-contact is also to be directly known.
Sotaṃ - pe - yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.	Ear … Mind … feeling, pleasant or painful or neither-painful-nor- pleasant, that arises due to mind-contact is also to be directly known.
"Rūpaṃ - pe - viññāṇaṃ… cakkhu - pe - mano… rūpā - pe - dhammā… cakkhuviññāṇaṃ - pe - manoviññāṇaṃ… cakkhusamphasso - pe - manosamphasso….	11.“(2) Materiality is to be directly known … consciousness is to be directly known. (3) Eye … mind … (4) Visible objects … mental objects … (5) Eye-consciousness … mind-consciousness … (6) Eye-contact … mind-contact … (
"Cakkhusamphassajā vedanā - pe - manosamphassajā vedanā… rūpasaññā - pe - dhammasaññā… rūpasañcetanā - pe - dhammasañcetanā… rūpataṇhā - pe - dhammataṇhā… rūpavitakko - pe - dhammavitakko… rūpavicāro - pe - dhammavicāro….	7) Eye-contact-born feeling … mind-contact-born feeling … (8) Perception of visible objects … perception of mental objects … (9) Volition regarding visible objects … volition regarding mental objects … (10) Craving for visible objects … craving for mental objects … (11) Applied thought about visible objects … applied thought about mental objects … (12) Sustained thought about visible objects … sustained thought about mental objects …
"Pathavīdhātu - pe - viññāṇadhātu… pathavīkasiṇaṃ - pe - viññāṇakasiṇaṃ… kesā - pe - muttaṃ… matthaluṅgaṃ….	(13) The earth element … the consciousness element … (14) The earth kasiṇa … the consciousness kasiṇa … (15) Head hairs … brain …
"Cakkhāyatanaṃ - pe - dhammāyatanaṃ… cakkhudhātu - pe - manodhātu… manoviññāṇadhātu… cakkhundriyaṃ - pe - aññātāvindriyaṃ….	(16) The eye base … the mental object base … (17) The eye element … the mind-consciousness element … (18) The eye faculty … the final-knower faculty … (19)
"Kāmadhātu… rūpadhātu… arūpadhātu… kāmabhavo… rūpabhavo… arūpabhavo… saññābhavo… asaññābhavo… nevasaññānāsaññābhavo… ekavokārabhavo… catuvokārabhavo… pañcavokārabhavo….	The sense-desire element … the fine-material element … the immaterial element … (20) Sense-desire becoming … fine-material becoming … immaterial becoming … percipient becoming … non- percipient becoming … neither percipient nor non-percipient becoming … one- constituent becoming … four-constituent becoming … five-constituent becoming …
"Paṭhamaṃ jhānaṃ - pe - catutthaṃ jhānaṃ… mettācetovimutti - pe - upekkhācetovimutti… ākāsānañcāyatanasamāpatti - pe - nevasaññānāsaññāyatanasamāpatti… avijjā abhiññeyyā - pe - jarāmaraṇaṃ abhiññeyya"nti (paṭi. ma. 1.3; saṃ. ni. 4.46).	(21) The first jhāna … the fourth jhāna … (22) The mind-deliverance of loving- kindness … the mind-deliverance of equanimity … (23) The attainment of the base consisting of boundless space … the attainment of the base consisting of neither perception nor non-perception … (24) Ignorance is to be directly known … ageing- and-death is to be directly known” (Paṭis I 5f.).
Taṃ tattha evaṃ vitthārena vuttattā idha sabbaṃ peyyālena saṃkhittaṃ.	12.Since all this detail is given there it has been abbreviated here.
Evaṃ saṃkhitte panettha ye lokuttarā dhammā āgatā, te asammasanupagattā imasmiṃ adhikāre na gahetabbā.	But what is thus abbreviated includes the supramundane states. These should not be dealt with at this stage because they are not amenable to comprehension.
Yepi ca sammasanupagā, tesu ye yassa pākaṭā honti sukhena pariggahaṃ gacchanti, tesu tena sammasanaṃ ārabhitabbaṃ.	And as regards those that are amenable to comprehension a beginning should be made by comprehending those among them that are obvious to and easily discernible by the individual [meditator].
695.Tatrāyaṃ khandhavasena ārabbhavidhānayojanā – yaṃkiñci rūpaṃ - pe - sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ.	13.Here is the application of the directions dealing with the aggregates: “Any materiality whatever, (i–iii) whether past, future, or present, (iv–v) internal or external, (vi–vii) gross or subtle, (viii–ix) inferior or superior, (x-xi) far or near— he defines all materiality as impermanent: this is one kind of comprehension.
Dukkhato anattato vavatthapeti, ekaṃ sammasananti.	He defines it as painful: this is one kind of comprehension. He defines it as not-self: this is one kind of comprehension” (see §6).
Ettāvatā ayaṃ bhikkhu "yaṃkiñci rūpa"nti evaṃ aniyamaniddiṭṭhaṃ sabbampi rūpaṃ atītattikena ceva catūhi ca ajjhattādidukehīti ekādasahi okāsehi paricchinditvā sabbaṃ rūpaṃ aniccato vavatthapeti, aniccanti sammasati.	At this point this bhikkhu [takes] all materiality, which is described without specifying as “any materiality whatever,” and having delimited it in the eleven instances, namely, with the past triad and with the four dyads beginning with the internal dyad, he “defines all materiality as impermanent,” he comprehends that it is impermanent.
Kathaṃ ?	How?
Parato vuttanayena.	In the way stated next.
Vuttañhetaṃ – "rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā"ti (paṭi. ma. 1.48).	For this is said: “Materiality, whether past, future or present, is impermanent in the sense of destruction.”
Tasmā esa yaṃ atītaṃ rūpaṃ, taṃ yasmā atīteyeva khīṇaṃ, nayimaṃ bhavaṃ sampattanti aniccaṃ khayaṭṭhena.	14. Accordingly, he comprehends the materiality that is past as “impermanent in the sense of destruction” because it was destroyed in the past and did not reach this becoming;
Yaṃ anāgataṃ anantarabhave nibbattissati, tampi tattheva khīyissati, na tato paraṃ bhavaṃ gamissatīti aniccaṃ khayaṭṭhena.	and he comprehends the materiality that is future as “impermanent in the sense of destruction” since it will be produced in the next becoming, will be destroyed there too, and will not pass on to a further becoming;
Yaṃ paccuppannaṃ rūpaṃ, tampi idheva khīyati, na ito gacchatīti aniccaṃ khayaṭṭhena.	and he comprehends the materiality that is present as “impermanent in the sense of destruction” since it is destroyed here and does not pass beyond.
Yaṃ ajjhattaṃ, tampi ajjhattameva khīyati, na bahiddhābhāvaṃ gacchatīti aniccaṃ khayaṭṭhena.	And he comprehends the materiality that is internal as “impermanent in the sense of destruction” since it is destroyed as internal and does not pass on to the external state.
Yaṃ bahiddhā - pe - oḷārikaṃ - pe - sukhumaṃ - pe - hīnaṃ - pe - paṇītaṃ - pe - dūre - pe - santike, tampi tattheva khīyati, na dūrabhāvaṃ gacchatīti aniccaṃ khayaṭṭhenāti sammasati.	And he comprehends the materiality that is external … gross … subtle … inferior … superior … far … And he comprehends the materiality that is near as “impermanent in the sense of destruction” since it is destroyed there and does not pass on to the far state. And all this is impermanent in the sense of destruction.
Idaṃ sabbampi "aniccaṃ khayaṭṭhenā"ti etassa vasena ekaṃ sammasanaṃ.	Accordingly, there is “one kind of comprehension” in this way;
Bhedato pana ekādasavidhaṃ hoti.	but it is effected in eleven ways.
Sabbameva ca taṃ dukkhaṃ bhayaṭṭhena.	15.And all that [materiality] is “painful in the sense of terror.”
Bhayaṭṭhenāti sappaṭibhayatāya.	In the sense of terror because of its terrifyingness;
Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte (saṃ. ni. 3.78; a. ni. 4.33) devānaṃ viya.	for what is impermanent brings terror, as it does to the deities in the Sīhopama Sutta (S III 84).
Iti idampi "dukkhaṃ bhayaṭṭhenā"ti etassa vasena ekaṃ sammasanaṃ.	So this is also painful in the sense of terror. Accordingly, there is one kind of comprehension in this way too;
Bhedato pana ekādasavidhaṃ hoti.	but it is effected in eleven ways.
Yathā ca dukkhaṃ, evaṃ sabbampi taṃ anattā asārakaṭṭhena.	16.And just as it is painful, so too all that [materiality] is “not-self in the sense of having no core.”
Asārakaṭṭhenāti "attā nivāsī kārako vedako sayaṃvasī"ti evaṃ parikappitassa attasārassa abhāvena.	In the sense of having no core because of the absence of any core of self conceived as a self, an abider, a doer, an experiencer, one who is his own master;
Yañhi aniccaṃ, dukkhaṃ, taṃ attanopi aniccataṃ vā udayabbayapīḷanaṃ vā vāretuṃ na sakkoti, kuto tassa kārakādibhāvo.	for what is impermanent is painful (S III 82), and it is impossible to escape the impermanence, or the rise and fall and oppression, of self, so how could it have the state of a doer, and so on?
Tenāha – "rūpañca hidaṃ, bhikkhave, attā abhavissa.	Hence it is said, “Bhikkhus, were materiality self,
Nayidaṃ rūpaṃ ābādhāya saṃvatteyyā"tiādi (saṃ. ni. 3.59).	it would not lead to affliction” (S III 66), and so on.
Iti idampi "anattā asārakaṭṭhenā"ti etassa vasena ekaṃ sammasanaṃ.	So this is also not-self in the sense of having no core. Accordingly, there is one kind of comprehension in this way too,
Bhedato pana ekādasavidhaṃ hoti.	but it is effected in eleven ways.
Esa nayo vedanādīsu.	The same method applies to feeling, and so on.
696.Yaṃ pana aniccaṃ, taṃ yasmā niyamato saṅkhatādibhedaṃ hoti.	17.But what is impermanent is necessarily classed as formed, etc., and so in order to show the synonyms for that [impermanence],
Tenassa pariyāyadassanatthaṃ, nānākārehi vā manasikārappavattidassanatthaṃ "rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma"nti puna pāḷi vuttā.	or in order to show how the attention given to it occurs in different ways, it is restated in the text thus: “Materiality, whether past, future, or present, is impermanent, formed, dependently arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” (§7).
Esa nayo vedanādīsūti.	The same method applies to feeling, and so on.
Отслеживание сорока аспектов Таблица Палийский оригинал
697.So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya, yaṃ taṃ bhagavatā "katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī"ti etassa vibhaṅge –	18. Now, when the Blessed One was expounding conformity knowledge, he [asked the question]: “By means of what forty aspects does he acquire liking that is in conformity? By means of what forty aspects does he enter into the certainty of rightness? ” (P‘8). 4 In the answer to it comprehension of impermanence, etc., is set forth by him analytically in the way beginning:		Comm. NT: 4. Все комментарии (1)
"Pañcakkhandhe aniccato, dukkhato, rogato, gaṇḍato, sallato, aghato, ābādhato, parato, palokato, ītito, upaddavato, bhayato, upasaggato, calato, pabhaṅguto, addhuvato, atāṇato, aleṇato, asaraṇato, rittato, tucchato, suññato, anattato, ādīnavato, vipariṇāmadhammato, asārakato, aghamūlato, vadhakato, vibhavato, sāsavato, saṅkhatato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, maraṇadhammato, sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammato"ti (paṭi. ma. 3.37) –	“[Seeing] the five aggregates as impermanent, as painful, as a disease, a boil, a dart, a calamity, an affliction, as alien, as disintegrating, as a plague, a disaster, a terror, a menace, as fickle, perishable, unenduring, as no protection, no shelter, no refuge, as empty, vain, void, not-self, as a danger, as subject to change, as having no core, as the root of calamity, as murderous, as due to be annihilated, as subject to cankers, as formed, as Māra’s bait, as subject to birth, subject to ageing, subject to illness, subject to death, subject to sorrow, subject to lamentation, subject to despair, subject to defilement.
Cattārīsāya ākārehi,
"Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati.	Seeing the five aggregates as impermanent, he acquires liking that is in conformity.
Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī"tiādinā (paṭi. ma. 3.38) nayena,	And seeing that the cessation of the five aggregates is the permanent Nibbāna, he enters into the certainty of rightness” (Paṭis II 238).
Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ.	So in order to strengthen that same comprehension of impermanence, pain, and not-self in the five aggregates,
Tassāpi vasena ime pañcakkhandhe sammasati.	this [meditator] also comprehends these five aggregates by means of that [kind of comprehension].
698.Kathaṃ ?	19.How does he do it?
So hi ekekaṃ khandhaṃ anaccantikatāya, ādiantavantatāya ca aniccato.	He does it by means of comprehension as impermanent, etc., stated specifically as follows: He comprehends each aggregate as impermanent because of non-endlessness, and because of possession of a beginning and an end;
Uppādavayapaṭipīḷanatāya, dukkhavatthutāya ca dukkhato.	as painful because of oppression by rise and fall, and because of being the basis for pain;
Paccayayāpanīyatāya, rogamūlatāya ca rogato.	as a disease because of having to be maintained by conditions, and because of being the root of disease;
Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya, uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato.	as a boil because of being consequent upon impalement by suffering, because of oozing with the filth of defilements, and because of being swollen by arising, ripened by ageing, and burst by dissolution;
Pīḷājanakatāya, antotudanatāya, dunnīharaṇīyatāya ca sallato.	as a dart because of producing oppression, because of penetrating inside, and because of being hard to extract;
Vigarahaṇīyatāya, avaḍḍhiāvahanatāya, aghavatthutāya ca aghato.	as a calamity because of having to be condemned, because of bringing loss, and because of being the basis for calamity;
Aseribhāvajanakatāya, ābādhapadaṭṭhānatāya ca ābādhato.	as an affliction because of restricting freedom, and because of being the foundation for affliction;
Avasatāya, avidheyyatāya ca parato.	as alien because of inability to have mastery exercised over them, and because of intractability;
Byādhijarāmaraṇehi palujjanatāya palokato.	as disintegrating because of crumbling through sickness, ageing and death;
Anekabyasanāvahanatāya ītito.	as a plague because of bringing various kinds of ruin;
Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato, sabbupaddavavatthutāya ca upaddavato.	as a disaster because of bringing unforeseen and plentiful adversity,
Sabbabhayānaṃ ākaratāya, dukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhūtatāya ca bhayato.	and because of being the basis for all kinds of terror, and because of being the opposite of the supreme comfort called the stilling of all suffering;
Anekehi anatthehi anubaddhatāya, dosūpasaṭṭhatāya, upasaggo viya anadhivāsanārahatāya ca upasaggato.	as a menace because of being bound up with many kinds of adversity, because of being menaced5 by ills, and because of unfitness, as a menace, to be entertained;		Comm. NT: 5. Upasaṭṭhatā—“being menaced;” abstr. noun fr. pp. of upa + saj; not as such in PED. Все комментарии (1)
Byādhijarāmaraṇehi ceva lābhālābhādīhi ca lokadhammehi pacalitatāya calato.	as fickle because of fickle insecurity due to sickness, ageing and death, and to the worldly states of gain, etc.;6		Comm. NT: 6. The eight worldly states are: gain and non-gain, fame and non-fame, blame and praise, and pleasure and pain (D III 160). Все комментарии (1)
Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya pabhaṅguto.	as perishable because of having the nature of perishing both by violence and naturally;
Sabbāvatthanipātitāya, thirabhāvassa ca abhāvatāya addhuvato.	as unenduring because of collapsing on every occasion7 and because of lack of solidity;		Comm. NT: 7. Avatthā—“occasion”: not in PED. Все комментарии (1)
Atāyanatāya ceva, alabbhaneyyakhematāya ca atāṇato.	as no protection because of not protecting, and because of affording no safety;
Allīyituṃ anarahatāya, allīnānampi ca leṇakiccākāritāya aleṇato.	as no shelter because of unfitness to give shelter,8 and because of not performing the function of a shelter for the unsheltered;9		Comm. NT: 9. Allīnānaṃ—“for the unsheltered”: allīna = pp. of ā + līyati (see note 8 above), the “un-sheltered.” Not in PED. Not to be confused with a... Все комментарии (2)
Nissitānaṃ bhayasārakattābhāvena asaraṇato.	as no refuge because of failure to disperse fear10 in those who depend on them;		Comm. NT: 10. Vism-mhṭ has “Jāti-ādi-bhayānaṃ hiṃsanaṃ vidhamanaṃ bhayasāraṇattaṃ,” which suggests the rendering “because of not being a refuge from f... Все комментарии (1)
Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya rittato.	as empty because of their emptiness of the lastingness, beauty, pleasure and self that are conceived about them;
Rittatāyeva tucchato appakattā vā, appakampi hi loke tucchanti vuccati.	as vain because of their emptiness, or because of their triviality; for what is trivial is called “vain” in the world;
Sāmi-nivāsi-kāraka-vedakādhiṭṭhāyakavirahitatāya suññato.	as void because devoid of the state of being an owner, abider, doer, experiencer, director;
Sayañca assāmikabhāvāditāya anattato.	as not-self because of itself having no owner, etc.;
Pavattidukkhatāya, dukkhassa ca ādīnavatāya ādīnavato, atha vā ādīnaṃ vāti gacchati pavattatīti ādīnavo, kapaṇamanussassetaṃ adhivacanaṃ, khandhāpi ca kapaṇāyevāti ādīnavasadisatāya ādīnavato.	as danger because of the suffering in the process of becoming, and because of the danger in suffering or, alternatively, as danger (ādīnava) because of resemblance to misery (ādīna)11 since “danger” (ādīnava) means that it is towards misery (ādīna) that it moves (vāti), goes, advances, this being a term for a wretched man, and the aggregates are wretched too;		Comm. NT: 11. Ādīna—“misery” or “miserable”: not in PED. Ādīna—“misery” or “miserable”: not in PED. Все комментарии (1)
Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya vipariṇāmadhammato.	as subject to change because of having the nature of change in two ways, that is, through ageing and through death;
Dubbalatāya, pheggu viya sukhabhañjanīyatāya ca asārakato.	as having no core because of feebleness, and because of decaying soon like sapwood;
Aghahetutāya aghamūlato.	as the root of calamity because of being the cause of calamity;
Mittamukhasapatto viya vissāsaghātitāya vadhakato.	as murderous because of breaking faith like an enemy posing as a friend;
Vigatabhavatāya, vibhavasambhūtatāya ca vibhavato.	as due to be annihilated because their becoming disappears, and because their non-becoming comes about;
Āsavapadaṭṭhānatāya sāsavato.	as subject to cankers because of being the proximate cause for cankers;
Hetupaccayehi abhisaṅkhatatāya saṅkhatato.	as formed because of being formed by causes and conditions;
Maccumārakilesamārānaṃ āmisabhūtatāya mārāmisato.	as Māra’s bait because of being the bait [laid] by the Māra of death and the Māra of defilement;
Jāti-jarā-byādhimaraṇapakatitāya jāti-jarā-byādhi-maraṇadhammato.	as subject to birth, to ageing, to illness, and to death because of having birth, ageing, illness and death as their nature;
Soka-parideva-upāyāsahetutāya soka-paridevaupāyāsadhammato.	as subject to sorrow, to lamentation and to despair because of being the cause of sorrow, lamentation and despair;
Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya saṃkilesikadhammatoti evaṃ pabhedato vuttassa aniccādisammasanassa vasena sammasati.	as subject to defilement because of being the objective field of the defilements of craving, views and misconduct.
Ettha hi aniccato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, asārakato, vibhavato, saṅkhatato, maraṇadhammatoti ekekasmiṃ khandhe dasa dasa katvā paññāsa aniccānupassanāni.	20.Now, there are fifty kinds of contemplation of impermanence here by taking the following ten in the case of each aggregate: as impermanent, as disintegrating, as fickle, as perishable, as unenduring, as subject to change, as having no core, as due to be annihilated, as formed, as subject to death.
Parato, rittato, tucchato, suññato, anattatoti ekekasmiṃ khandhe pañca pañca katvā pañcavīsati anattānupassanāni.	There are twenty-five kinds of contemplation of not-self by taking the following five in the case of each aggregate: as alien, as empty, as vain, as void, as not-self.
Sesāni dukkhato, rogatotiādīni ekekasmiṃ khandhe pañcavīsati pañcavīsati katvā pañcavīsatisataṃ dukkhānupassanānīti.	There are one hundred and twenty-five kinds of contemplation of pain by taking the rest beginning with “as painful, as a disease” in the case of each aggregate.
Iccassa iminā dvisatabhedena aniccādisammasanena pañcakkhandhe sammasato taṃ nayavipassanāsaṅkhātaṃ aniccadukkhānattasammasanaṃ thiraṃ hoti.	So when a man comprehends the five aggregates by means of this comprehending as impermanent, etc., in its two hundred aspects, his comprehending as impermanent, painful and not-self, which is called “inductive insight,” is strengthened.
Idaṃ tāvettha pāḷinayānusārena sammasanārambhavidhānaṃ.	These in the first place are the directions for undertaking comprehension here in accordance with the method given in the texts.
Девять причин, по которым способности восприятия становятся острыми Таблица Палийский оригинал
699.Yassa pana evaṃ nayavipassanāya yogaṃ karotopi nayavipassanā na sampajjati, tena "navahākārehi indriyāni tikkhāni bhavanti – uppannuppannānaṃ saṅkhārānaṃ khayameva passati, tattha ca sakkaccakiriyāya sampādeti, sātaccakiriyāya sampādeti, sappāyakiriyāya sampādeti, samādhissa ca nimittaggāhena, bojjhaṅgānañca anupavattanatāya, kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti, tattha ca abhibhuyya nekkhammena, antarā ca abyosānenā"ti evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena indriyāni tikkhāni katvā pathavīkasiṇaniddese vuttanayena satta asappāyāni vajjetvā satta sappāyāni sevamānena kālena rūpaṃ sammasitabbaṃ, kālena arūpaṃ.	21. While thus engaged in inductive insight, however, if it does not succeed, he should sharpen his faculties [of faith, etc.,] in the nine ways stated thus: “The faculties become sharp in nine ways: (1) he sees only the destruction of arisen formations; (2) and in that [occupation] he makes sure of working carefully, (3) he makes sure of working perseveringly, (4) he makes sure of working suitably, and (5) by apprehending the sign of concentration and (6) by balancing the enlightenment factors (7) he establishes disregard of body and life, (8) wherein he overcomes [pain] by renunciation and (9) by not stopping halfway.12 He should avoid the seven unsuitable things in the way stated in the Description of the Earth Kasiṇa (IV.34) and cultivate the seven suitable things, and he should comprehend the material at one time and the immaterial at another.		Comm. NT: 12. Abyosāna—“not stopping halfway” (another less good reading is accosāna): not in PED; but it is a negative form of vosāna (q.v.), which i... Все комментарии (1)
Rūpaṃ sammasantena rūpassa nibbatti passitabbā.	22. While comprehending materiality he should see how materiality is generated,13		Comm. NT: 13. Все комментарии (1)
Видение порождения материального (тела) Таблица Палийский оригинал
700.Seyyathidaṃ – idaṃ rūpaṃ nāma kammādivasena catūhi kāraṇehi nibbattati.	that is to say, how this materiality is generated by the four causes beginning with kamma.
Tattha sabbesaṃ sattānaṃ rūpaṃ nibbattamānaṃ paṭhamaṃ kammato nibbattati.	Herein, when materiality is being generated in any being, it is first generated from kamma.
Paṭisandhikkhaṇeyeva hi gabbhaseyyakānaṃ tāva tisantativasena vatthu-kāya-bhāvadasakasaṅkhātāni tiṃsa rūpāni nibbattanti, tāni ca kho paṭisandhicittassa uppādakkhaṇeyeva.	For at the actual moment of rebirth- linking of a child in the womb, first thirty instances of materiality are generated in the triple continuity, in other words, the decads of physical [heart-]basis, body, and sex. And those are generated at the actual instant of the rebirth-linking consciousness’s arising.
Yathā ca uppādakkhaṇe, tathā ṭhitikkhaṇepi bhaṅgakkhaṇepi.	And as at the instant of its arising, so too at the instant of its presence and at the instant of its dissolution.14		Comm. NT: 14. Все комментарии (1)
Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti.	23. Herein, the cessation of materiality is slow and its transformation ponderous, while the cessation of consciousness is swift and its transformation quick (light);
Tenāha – "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta"nti (a. ni. 1.48).	hence it is said, “Bhikkhus, I see no other one thing that is so quickly transformed as the mind” (A I 10).
Rūpe dharanteyeva hi soḷasavāre bhavaṅgacittaṃ uppajjitvā nirujjhati.	24.For the life-continuum consciousness arises and ceases sixteen times while one material instant endures.
Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā.	With consciousness the instant of arising, instant of presence, and instant of dissolution are equal;
Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā.	but with materiality only the instants of arising and dissolution are quick like those [of consciousness],
Ṭhitikkhaṇo pana mahā, yāva soḷasa cittāni uppajjitvā nirujjhanti, tāva vattati.	while the instant of its presence is long and lasts while sixteen consciousnesses arise and cease.
Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyaṃ bhavaṅgaṃ uppajjati.	25. The second life-continuum arises with the prenascent physical [heart- ]basis as its support, which has already reached presence and arose at the rebirth-linking consciousness’s instant of arising.
Tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyaṃ bhavaṅgaṃ uppajjati.	The third life-continuum arises with the prenascent physical basis as its support, which has already reached presence and arose together with that [second life-continuum consciousness].
Iminā nayena yāvatāyukaṃ cittappavatti veditabbā.	The occurrence of consciousness can be understood to happen in this way throughout life.
Āsannamaraṇassa pana ekameva ṭhānappattaṃ purejātaṃ vatthuṃ nissāya soḷasa cittāni uppajjanti.	But in one who is facing death sixteen consciousnesses arise with a single prenascent physical [heart-]basis as their support, which has already reached presence.
Paṭisandhicittassa uppādakkhaṇe uppannaṃ rūpaṃ paṭisandhicittato uddhaṃ soḷasamena cittena saddhiṃ nirujjhati.	26. The materiality that arose at the instant of arising of the rebirth-linking consciousness ceases along with the sixteenth consciousness after the rebirth- linking consciousness.
Ṭhānakkhaṇe uppannaṃ sattarasamassa uppādakkhaṇena saddhiṃ nirujjhati.	That arisen at the instant of presence of the rebirth-linking consciousness ceases together with the instant of arising of the seventeenth.
Bhaṅgakkhaṇe uppannaṃ sattarasamassa ṭhānakkhaṇaṃ patvā nirujjhati.	That arisen at the instant of its dissolution ceases on arriving at the instant of presence of the seventeenth.15		Comm. NT: 15. The relationship of the duration of moments of matter and moments of consciousness is dealt with in greater detail in the Sammohavinodan... Все комментарии (1)
Yāva pavatti nāma atthi, evameva pavattati.	It goes on occurring thus for as long as the recurrence [of births] continues.
Opapātikānampi sattasantativasena sattati rūpāni evameva pavattanti.	Also seventy instances of materiality occur in the same way with the sevenfold continuity [beginning with the eye decad] of those apparitionally born.
701.Tattha kammaṃ, kammasamuṭṭhānaṃ, kammapaccayaṃ, kammapaccayacittasamuṭṭhānaṃ, kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhānanti esa vibhāgo veditabbo.	27. Herein, [as regards kamma-born materiality] the analysis should be understood thus: (1) kamma, (2) what is originated by kamma, (3) what has kamma as its condition, (4) what is originated by consciousness that has kamma as its condition, (5) what is originated by nutriment that has kamma as its condition, (6) what is originated by temperature that has kamma as its condition (XI.111–14).
Tattha kammaṃ nāma kusalākusalacetanā.	28.Herein, (1) kamma is profitable and unprofitable volition.
Kammasamuṭṭhānaṃ nāma vipākakkhandhā ca, cakkhudasakādi samasattatirūpañca.	(2) What is originated by kamma is the kamma-resultant aggregates and the seventy instances of materiality beginning with the eye decad.
Kammapaccayaṃ nāma tadeva, kammaṃ hi kammasamuṭṭhānassa upatthambhakapaccayopi hoti.	(3) What has kamma as its condition is the same [as the last] since kamma is the condition that upholds what is originated by kamma.
Kammapaccayacittasamuṭṭhānaṃ nāma vipākacittasamuṭṭhānaṃ rūpaṃ.	29. (4) What is originated by consciousness that has kamma as its condition is materiality originated by kamma-resultant consciousness.
Kammapaccayaāhārasamuṭṭhānaṃ nāma kammasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā ṭhānaṃ patvā aññanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti.	(5) What is originated by nutriment that has kamma as its condition is so called since the nutritive essence that has reached presence in the instances of materiality originated by kamma originates a further octad-with-nutritive-essence-as-eighth, and the nutritive essence there that has reached presence also originates a further one, and so it links up four or five occurrences of octads.
Kammapaccayautusamuṭṭhānaṃ nāma kammajatejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññaṃ ojaṭṭhamakanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti.	(6) What is originated by temperature that has kamma as its condition is so called since the kamma-born fire element that has reached presence originates an octad-with-nutritive-essence-as-eighth, which is temperature-originated, and the temperature in that originates a further octad-with- nutritive-essence-as eighth, and so it links up four or five occurrences of octads.
Evaṃ tāva kammajarūpassa nibbatti passitabbā.	This is how the generation of kamma-born materiality in the first place should be seen.
702.Cittajesupi cittaṃ, cittasamuṭṭhānaṃ, cittapaccayaṃ, cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhānanti esa vibhāgo veditabbo.	30. Also as regards the consciousness-born kinds, the analysis should be understood thus: (1) consciousness, (2) what is originated by consciousness, (3) what has consciousness as its condition, (4) what is originated by nutriment that has consciousness as its condition, (5) what is originated by temperature that has consciousness as its condition.
Tattha cittaṃ nāma ekūnanavuticittāni.	31.Herein, (1) consciousness is the eighty-nine kinds of consciousness.
Tesu dvattiṃsa cittāni, chabbīsekūnavīsati;	Among these: Consciousnesses thirty-two, And twenty-six, and nineteen too,
Soḷasa rūpiriyāpathaviññattijanakā matā.	Are reckoned to give birth to matter, Postures, also intimation; Sixteen kinds of consciousness Are reckoned to give birth to none.
Kāmāvacarato hi aṭṭha kusalāni, dvādasākusalāni, manodhātuvajjā dasa kiriyā, kusalakiriyato dve abhiññācittānīti dvattiṃsa cittāni rūpaṃ, iriyāpathaṃ, viññattiñca janenti.	As regards the sense sphere, thirty-two consciousnesses, namely, the eight profitable consciousnesses ((1)–(8)), the twelve unprofitable ((22)–(33)), the ten functional excluding the mind element ((71)–(80)), and the two direct-knowledge consciousnesses as profitable and functional, give rise to materiality, to postures, and to intimation.
Vipākavajjāni sesadasarūpāvacarāni, aṭṭha arūpāvacarāni, aṭṭha lokuttaracittānīti chabbīsati cittāni rūpaṃ, iriyāpathañca janayanti, na viññattiṃ.	The twenty-six consciousnesses, namely, the ten of the fine-material sphere ((9)–(13), (81)–(85)) and the eight of the immaterial sphere ((14)–(17), (86)– (89)) excluding the resultant [in both cases], and the eight supramundane ((18)– (21), (66)–(69)), give rise to materiality, to postures but not to intimation.
Kāmāvacare dasa bhavaṅgacittāni, rūpāvacare pañca, tisso manodhātuyo, ekā vipākāhetukamanoviññāṇadhātusomanassasahagatāti ekūnavīsati cittāni rūpameva janayanti, na iriyāpathaṃ, na viññattiṃ.	The nineteen consciousnesses, namely, the ten life-continuum consciousnesses in the sense sphere ((41)–(49), (56)), the five in the fine-material sphere ((57)–(61)), the three mind elements ((39), (55), (70)), and the one resultant mind-consciousness element without root- cause and accompanied by joy (40), give rise to materiality only, not to postures or to intimation.
Dvepañcaviññāṇāni, sabbasattānaṃ paṭisandhicittaṃ, khīṇāsavānaṃ cuticittaṃ, cattāri āruppavipākānīti soḷasa cittāni neva rūpaṃ janayanti, na iriyāpathaṃ, na viññattiṃ.	The sixteen consciousnesses, namely, the two sets of five consciousnesses ((34)–(38), (50)–(54)), the rebirth-linking consciousness of all beings, the death consciousness of those whose cankers are destroyed, and the four immaterial resultant consciousnesses ((62)–(65)) do not give rise to materiality or to postures or to intimation.
Yāni cettha rūpaṃ janenti, tāni na ṭhitikkhaṇe, bhaṅgakkhaṇe vā, tadā hi cittaṃ dubbalaṃ hoti.	And those herein that do give rise to materiality do not do so at the instant of their presence or at the instant of their dissolution, for consciousness is weak then.
Uppādakkhaṇe pana balavaṃ, tasmā taṃ tadā purejātaṃ vatthuṃ nissāya rūpaṃ samuṭṭhāpeti.	But it is strong at the instant of arising. Consequently it originates materiality then with the prenascent physical basis as its support.
Cittasamuṭṭhānaṃ nāma tayo arūpino khandhā, "saddanavakaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatī"ti sattarasavidhaṃ rūpañca.	32.(2) What is originated by consciousness is the three other immaterial aggregates and the seventeenfold materiality, namely, the sound ennead, bodily intimation, verbal intimation, the space element, lightness, malleability, wieldiness, growth, and continuity.
Cittapaccayaṃ nāma "pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā"ti (paṭṭhā. 1.1.11) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ.	(3) What has consciousness as its condition is the materiality of fourfold origination stated thus: “Postnascent states of consciousness and consciousness- concomitants are a condition, as postnascence condition, for this prenascent body” (Paṭṭh I 5).
Cittapaccayaāhārasamuṭṭhānaṃ nāma cittasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti.	33.(4) What is originated by nutriment that has consciousness as its condition: the nutritive essence that has reached presence in consciousness-originated material instances originates a further octad-with-nutritive-essence-as-eighth, and thus links up two or three occurrences of octads.
Cittapaccayautusamuṭṭhānaṃ nāma cittasamuṭṭhāno utu ṭhānappatto aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti.	34.(5) What is originated by temperature that has consciousness as its condition: the consciousness-originated temperature that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and thus links up two or three occurrences.
Evaṃ cittajarūpassa nibbatti passitabbā.	This is how the generation of consciousness-born materiality should be seen.
703.Āhārajesupi āhāro, āhārasamuṭṭhānaṃ, āhārapaccayaṃ, āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhānanti esa vibhāgo veditabbo.	35. Also as regards the nutriment-born kinds, the analysis should be understood thus: (1) nutriment, (2) what is originated by nutriment, (3) what has nutriment as its condition, (4) what is originated by nutriment that has nutriment as its condition, (5) what is originated by temperature that has nutriment as its condition.
Tattha āhāro nāma kabaḷīkāro āhāro.	36.Herein, (1) nutriment is physical nutriment.
Āhārasamuṭṭhānaṃ nāma upādiṇṇaṃ kammajarūpaṃ paccayaṃ labhitvā tattha patiṭṭhāya ṭhānappattāya ojāya samuṭṭhāpitaṃ ojaṭṭhamakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti cuddasavidhaṃ rūpaṃ.	(2) What is originated by nutriment is the fourteenfold materiality, namely, (i–viii) that of the octad-with-nutritive- essence-as-eighth originated by nutritive essence that has reached presence by obtaining as its condition kamma-born materiality that is clung to (kammically acquired) and basing itself on that,16 and (ix) space element, (x–xiv) lightness, malleability, wieldiness, growth, and continuity.		Comm. NT: 16. Все комментарии (1)
Āhārapaccayaṃ nāma "kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo"ti (paṭṭhā. 1.1.15) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ.	(3) What has nutriment as its condition is the materiality of fourfold origination stated thus: “Physical nutriment is a condition, as nutriment condition, for this body” (Paṭṭh I 5).
Āhārapaccayaāhārasamuṭṭhānaṃ nāma āhārasamuṭṭhānesu rūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti.	37. (4) What is originated by nutriment that has nutriment as its condition: the nutritive essence that has reached presence in nutriment-originated material instances originates a further octad-with-nutritive-essence-as-eighth and the nutritive essence in that octad originates a further octad, and thus links up the occurrence of octads ten or twelve times.
Ekadivasaṃ paribhuttāhāro sattāhampi upatthambheti.	Nutriment taken on one day sustains for as long as seven days;
Dibbā pana ojā ekamāsaṃ dvemāsampi upatthambheti.	but divine nutritive essence sustains for as long as one or two months.
Mātarā paribhuttāhāropi dārakassa sarīraṃ pharitvā rūpaṃ samuṭṭhāpeti.	The nutriment taken by a mother originates materiality by pervading the body of the child [in gestation].
Sarīre makkhitāhāropi rūpaṃ samuṭṭhāpeti.	Also nutriment smeared on the body originates materiality.
Kammajāhāro upādiṇṇakāhāro nāma.	Kamma-born nutriment is a name for nutriment that is clung to.
Sopi ṭhānappatto rūpaṃ samuṭṭhāpeti, tatrāpi ojā aññaṃ samuṭṭhāpetīti evaṃ catasso vā pañca vā pavattiyo ghaṭeti.	That also originates materiality when it has reached presence. And the nutritive essence in it originates a further octad. Thus it links up four or five occurrences.
Āhārapaccayautusamuṭṭhānaṃ nāma āhārasamuṭṭhānā tejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti.	38. (5) What is originated by temperature that has nutriment as its condition: nutriment-originated fire element that has reached presence originates an octad- with-nutritive-essence-as-eighth that is thus temperature-originated.
Tatrāyaṃ āhāro āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayāhāraatthiavigatavasenāti evaṃ āhārajarūpassa nibbatti passitabbā.	Here this nutriment is a condition for nutriment-originated material instances as their progenitor. It is a condition for the rest as support, nutriment, presence, and non-disappearance. This is how the generation of nutriment-born materiality should be seen.
704.Utujesupi utu, utusamuṭṭhānaṃ, utupaccayaṃ, utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhānanti esa vibhāgo veditabbo.	39. Also as regards the temperature-born kinds, the analysis should be understood thus: (1) temperature, (2) what is originated by temperature, (3) what has temperature as its condition, (4) what is originated by temperature that has temperature as its condition, (5) what is originated by nutriment that has temperature as its condition.
Tattha utu nāma catusamuṭṭhānā tejodhātu, uṇhautu sītautūti evaṃ panesa duvidho hoti.	40.Herein, (1) temperature is the fire element of fourfold origination; but it is twofold as hot temperature and cold temperature.
Utusamuṭṭhānaṃ nāma catusamuṭṭhāno utu upādiṇṇakaṃ paccayaṃ labhitvā ṭhānappatto sarīre rūpaṃ samuṭṭhāpeti.	(2) What is originated by temperature: the temperature of fourfold origination that has reached presence by obtaining a clung-to condition originates materiality in the body.
Taṃ saddanavakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti pannarasavidhaṃ hoti.	That materiality is fifteenfold, namely, sound ennead, space element, lightness, malleability, wieldiness, growth, continuity.
Utupaccayaṃ nāma utu catusamuṭṭhānikarūpānaṃ pavattiyā ca vināsassa ca paccayo hoti.	(3) What has temperature as its condition is so called since temperature is a condition for the occurrence and for the destruction of materiality of fourfold origination.
Utupaccayautusamuṭṭhānaṃ nāma utusamuṭṭhānā tejodhātu ṭhānappattā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññanti evaṃ dīghampi addhānaṃ anupādiṇṇapakkhe ṭhatvāpi utusamuṭṭhānaṃ pavattatiyeva.	41.(4) What is originated by temperature that has temperature as its condition: the temperature-originated fire element that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and the temperature in that octad originates a further octad. Thus temperature-originated materiality both goes on occurring for a long period and also maintains itself as well in what is not clung to.17		Comm. NT: 17. Все комментарии (1)
Utupaccayaāhārasamuṭṭhānaṃ nāma utusamuṭṭhānā ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti.	42. (5) What is originated by nutriment that has temperature as its condition: the temperature-originated nutritive essence that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and the nutritive essence in that originates a further one, thus it links up ten or twelve occurrences of octads.
Tatrāyaṃ utu utusamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayaatthiavigatavasenāti evaṃ utujarūpassa nibbatti passitabbā.	Herein, this temperature is a condition for temperature-originated material instances as their progenitor. It is a condition for the rest as support, presence, and non-disappearance. This is how the generation of temperature-born materiality should be seen.
Evañhi rūpassa nibbattiṃ passanto kālena rūpaṃ sammasati nāma.	One who sees the generation of materiality thus is said to “comprehend the material at one time” (§21).18		Comm. NT: 18. Все комментарии (1)
Видение порождения нематериального Таблица Палийский оригинал
705.Yathā ca rūpaṃ sammasantena rūpassa, evaṃ arūpaṃ sammasantenapi arūpassa nibbatti passitabbā.	43.And just as one who is comprehending the material should see the generation of the material, so too one who is comprehending the immaterial should see the generation of the immaterial.
Sā ca kho ekāsīti lokiyacittuppādavaseneva.	And that is through the eighty-one mundane arisings of consciousness,
Seyyathidaṃ – idañhi arūpaṃ nāma purimabhave āyūhitakammavasena paṭisandhiyaṃ tāva ekūnavīsaticittuppādappabhedaṃ nibbattati.	that is to say, it is by kamma accumulated in a previous becoming that this immaterial [mentality] is generated. And in the first place it is generated as [one of] the nineteen kinds of arisings of consciousness as rebirth-linking (XVII.130).
Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo.	But the modes in which it is generated should be understood according to the method given in the Description of the Dependent Origination (XVII.134f.).
Tadeva paṭisandhicittassa anantaracittato paṭṭhāya bhavaṅgavasena, āyupariyosāne cutivasena.	That same [nineteenfold arising of consciousness is generated] as life-continuum as well, starting from the consciousness next to rebirth-linking consciousness, and as death consciousness at the termination of the life span.
Yaṃ tattha kāmāvacaraṃ, taṃ chasu dvāresu balavārammaṇe tadārammaṇavasena.	And when it is of the sense sphere, and the object in the six doors is a vivid one, it is also generated as registration.
Pavatte pana asambhinnattā cakkhussa āpāthagatattā rūpānaṃ ālokasannissitaṃ manasikārahetukaṃ cakkhuviññāṇaṃ nibbattati saddhiṃ sampayuttadhammehi.	44.In the course of an existence, eye-consciousness, together with its associated states, supported by light and caused by attention is generated because the eye is intact and because visible data have come into focus.
Cakkhupasādassa hi ṭhitikkhaṇe ṭhitippattameva rūpaṃ cakkhuṃ ghaṭṭeti.	For it is actually when a visible datum has reached presence that it impinges on the eye at the instant of the eye- sensitivity’s presence.
Tasmiṃ ghaṭṭite dvikkhattuṃ bhavaṅgaṃ uppajjitvā nirujjhati.	When it has done so, the life-continuum arises and ceases twice.
Tato tasmiṃyeva ārammaṇe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjati.	Next to arise is the functional mind element with that same object, accomplishing the function of adverting.
Tadanantaraṃ tadeva rūpaṃ passamānaṃ kusalavipākaṃ akusalavipākaṃ vā cakkhuviññāṇaṃ.	Next to that, eye-consciousness, which is the result of profitable or of unprofitable [kamma] and sees that same visible datum.
Tato tadeva rūpaṃ sampaṭicchamānā vipākamanodhātu.	Next, the resultant mind element, which receives that same visible datum.
Tato tadeva rūpaṃ santīrayamānā vipākāhetukamanoviññāṇadhātu.	Next, the resultant root-causeless mind-consciousness element, which investigates that same visible datum.
Tato tadeva rūpaṃ vavatthāpayamānā kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā.	Next, the functional mind-consciousness element without root-cause and accompanied by equanimity, which determines that same visible datum.
Tato paraṃ kāmāvacarakusalākusalakiriyacittesu ekaṃ vā upekkhāsahagatāhetukaṃ cittaṃ pañca satta vā javanāni.	Next, [it is generated either] as one from among the profitable ((l)–(8)), unprofitable ((22)–(33)), or functional ((71) and (73)–(80)) kinds of consciousness belonging to the sense sphere, either as consciousness accompanied by equanimity and without root-cause (71),19 or as five or seven impulsions.		Comm. NT: 19. Все комментарии (1)
Tato kāmāvacarasattānaṃ ekādasasu tadārammaṇacittesu javanānurūpaṃ yaṃkiñci tadārammaṇanti.	Next, in the case of sense-sphere beings, [it is generated] as any of the eleven kinds of registration consciousness conforming [as to object] with the impulsions.
Esa nayo sesadvāresupi.	The same applies to the remaining doors.
Manodvāre pana mahaggatacittānipi uppajjantīti.	But in the case of the mind door-exalted consciousnesses also arise.
Evaṃ chasu dvāresu arūpassa nibbatti passitabbā.	This is how the generation of the immaterial should be seen in the case of the six doors.
Evañhi arūpassa nibbattiṃ passanto kālena arūpaṃ sammasati nāma.	One who sees the generation of the immaterial thus is said to “comprehend the immaterial at another time” (§21).
Evaṃ kālena rūpaṃ kālena arūpaṃ sammasitvāpi tilakkhaṇaṃ āropetvā anukkamena paṭipajjamāno eko paññābhāvanaṃ sampādeti.	45.This is how one [meditator] accomplishes the development of understand- ing, progressing gradually by comprehending at one time the material and at another time the immaterial, by attributing the three characteristics to them.
Постижение материальной (телесной) семёрки Таблица Палийский оригинал
706.Aparo rūpasattakaarūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati.	Another comprehends formations by attributing the three characteristics to them through the medium of the material septad and the immaterial septad.
Tattha ādānanikkhepanato, vayovuḍḍhatthaṅgamato, āhāramayato, utumayato, kammajato, cittasamuṭṭhānato, dhammatārūpatoti imehi ākārehi āropetvā sammasanto rūpasattakavasena āropetvā sammasati nāma.	46. Herein, one who comprehends [them] by attributing [the characteristics] in the following seven ways is said to comprehend by attributing through the medium of the material septad, that is to say, (1) as taking up and putting down, (2) as disappearance of what grows old in each stage, (3) as arising from nutriment, (4) as arising from temperature, (5) as kamma-born, (6) as consciousness-originated, and (7) as natural materiality.
Tenāhu porāṇā –	Hence the Ancients said:
"Ādānanikkhepanato, vayovuḍḍhatthagāmito;	“(1) As taking up and putting down, (2) As growth and decline in every stage,
Āhārato ca ututo, kammato cāpi cittato;	(3) As nutriment, (4) as temperature, (5) As kamma, and (6) as consciousness,
Dhammatārūpato satta, vitthārena vipassatī"ti.	(7) As natural materiality— He sees with seven detailed insights.”
Tattha ādānanti paṭisandhi.	47. 1. Herein, taking up is rebirth-linking.
Nikkhepananti cuti.	Putting down is death.
Iti yogāvacaro imehi ādānanikkhepehi ekaṃ vassasataṃ paricchinditvā saṅkhāresu tilakkhaṇaṃ āropeti.	So the meditator allots one hundred years for this “taking up” and “putting down” and he attributes the three characteristics to formations.
Kathaṃ?	How?
Etthantare sabbe saṅkhārā aniccā.	All formations between these limits are impermanent.
Kasmā?	Why?
Uppādavayavattito, vipariṇāmato, tāvakālikato, niccapaṭikkhepato ca.	Because of the occurrence of rise and fall, because of change, because of temporariness, and because of preclusion of permanence.
Yasmā pana uppannā saṅkhārā ṭhitiṃ pāpuṇanti, ṭhitiyaṃ jarāya kilamanti, jaraṃ patvā avassaṃ bhijjanti, tasmā abhiṇhasampaṭipīḷanato, dukkhamato dukkhavatthuto, sukhapaṭikkhepato ca dukkhā.	But since arisen formations have arrived at presence, and when present are afflicted by ageing, and on arriving at ageing are bound to dissolve, they are therefore painful because of continual oppression, because of being hard to bear, because of being the basis of suffering, and because of precluding pleasure.
Yasmā ca "uppannā saṅkhārā ṭhitiṃ mā pāpuṇantu, ṭhānappattā mā jīrantu, jarappattā mā bhijjantū"ti imesu tīsu ṭhānesu kassaci vasavattibhāvo natthi, suññā tena vasavattanākārena, tasmā suññato, assāmikato, avasavattito, attapaṭikkhepato ca anattāti.	And since no one has any power over arisen formations in the three instances, “Let them not reach presence”, “Let those that have reached presence not age,” and “Let those that have reached ageing not dissolve,” and they are void of the possibility of any power being exercised over them, they are therefore not-self because void, because ownerless, because unsusceptible to the wielding of power, and because of precluding a self.20		Comm. NT: 20. Все комментарии (1)
707.Evaṃ ādānanikkhepanavasena vassasataparicchinne rūpe tilakkhaṇaṃ āropetvā tato paraṃ vayovuḍḍhatthaṅgamato āropeti.	48.2. (a) Having attributed the three characteristics to materiality allotted one hundred years for the “taking up” and “putting down” thus, he next attributes them according to disappearance of what grows old in each stage.
Tattha vayovuḍḍhatthaṅgamo nāma vayavasena vuḍḍhassa vaḍḍhitassa rūpassa atthaṅgamo.	Herein, “disappearance of what grows old in each stage” is a name for the disappearance of the materiality that has grown old during a stage [of life].
Tassa vasena tilakkhaṇaṃ āropetīti attho.	The meaning is that he attributes the three characteristics by means of that.
Kathaṃ?	49.How?
So tameva vassasataṃ paṭhamavayena majjhimavayena pacchimavayenāti tīhi vayehi paricchindati.	He divides that same hundred years up into three stages, that is, the first stage, the middle stage, and the last stage.
Tattha ādito tettiṃsa vassāni paṭhamavayo nāma.	Herein, the first thirty-three years are called the first stage,
Tato catuttiṃsa majjhimavayo nāma.	the next thirty-four years are called the middle stage,
Tato tettiṃsa pacchimavayo nāmāti.	and the next thirty-three years are called the last stage.
Iti imehi tīhi vayehi paricchinditvā, "paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ.	So after dividing it up into these three stages, [he attributes the three characteristics thus:] The materiality occurring in the first stage ceased there without reaching the middle stage: therefore it is impermanent;
Yadaniccaṃ, taṃ dukkhaṃ.	what is impermanent is painful;
Yaṃ dukkhaṃ, tadanattā.	what is painful is not-self.
Majjhimavaye pavattarūpampi pacchimavayaṃ appatvā tattheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā.	Also the materiality occurring in the middle stage ceased there without reaching the last stage: therefore it is impermanent too and painful and not-self.
Pacchimavaye tettiṃsa vassāni pavattarūpampi maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti.	Also there is no materiality occurring in the thirty-three years of the last stage that is capable of out-lasting death: therefore that is impermanent too and painful and not-self. This is how he attributes the three characteristics.
708.Evaṃ paṭhamavayādivasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna "mandadasakaṃ, khiḍḍādasakaṃ, vaṇṇadasakaṃ, baladasakaṃ, paññādasakaṃ, hānidasakaṃ, pabbhāradasakaṃ, vaṅkadasakaṃ, momūhadasakaṃ, sayanadasaka"nti imesaṃ dasannaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti.	50.2. (b) Having attributed the three characteristics according to “disappearance of what grows old in each stage” thus by means of the first stage, etc., he again attributes the three characteristics according to “disappearance of what grows old in each stage” by means of the following ten decades: the tender decade, the sport decade, the beauty decade, the strength decade, the understanding decade, the decline decade, the stooping decade, the bent decade, the dotage decade, and the prone decade.
Tattha dasakesu tāva vassasatajīvino puggalassa paṭhamāni dasa vassāni mandadasakaṃ nāma, tadā hi so mando hoti capalo kumārako.	51.Herein, as to these decades: in the first place, the first ten years of a person with a hundred years’ life are called the tender decade; for then he is a tender unsteady child.
Tato parāni dasa khiḍḍādasakaṃ nāma, tadā hi so khiḍḍāratibahulo hoti.	The next ten years are called the sport decade; for he is very fond of sport then.
Tato parāni dasa vaṇṇadasakaṃ nāma, tadā hissa vaṇṇāyatanaṃ vepullaṃ pāpuṇāti.	The next ten years are called the beauty decade; for his beauty reaches its full extent then.
Tato parāni dasa baladasakaṃ nāma, tadā hissa balañca thāmo ca vepullaṃ pāpuṇāti.	The next ten years are called the strength decade; for his strength and power reach their full extent then.
Tato parāni dasa paññādasakaṃ nāma, tadā hissa paññā suppatiṭṭhitā hoti, pakatiyā kira dubbalapaññassāpi tasmiṃ kāle appamattakā paññā uppajjatiyeva.	The next ten years are called the understanding decade; for his understanding is well established by then. Even in one naturally weak in understanding some understanding, it seems, arises at that time.
Tato parāni dasa hānidasakaṃ nāma, tadā hissa khiḍḍārativaṇṇabalapaññā parihāyanti.	The next ten years are called the decline decade; for his fondness for sport and his beauty, strength, and understanding decline then.
Tato parāni dasa pabbhāradasakaṃ nāma, tadā hissa attabhāvo purato pabbhāro hoti.	The next ten years are called the stooping decade; for his figure stoops forward then.
Tato parāni dasa vaṅkadasakaṃ nāma, tadā hissa attabhāvo naṅgalakoṭi viya vaṅko hoti.	The next ten years are called the bent decade; for his figure becomes bent like the end of a plough then.
Tato parāni dasa momūhadasakaṃ nāma.	The next ten years are called the dotage decade;
Tadā hi so momūho hoti, kataṃ kataṃ pamussati.	for he is doting then and forgets what he does.
Tato parāni dasa sayanadasakaṃ nāma, vassasatiko hi sayanabahulova hoti.	The next ten years are called the prone decade; for a centenarian mostly lies prone.
Tatrāyaṃ yogī etesaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetuṃ iti paṭisañcikkhati – "paṭhamadasake pavattarūpaṃ dutiyadasakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā.	52. Herein, in order to attribute the three characteristics according to “disappearance of what grows old in each stage” by means of these decades, the meditator considers thus: The materiality occurring in the first decade ceases there without reaching the second decade: therefore it is impermanent, painful, not-self.
Dutiyadasake - pe - navamadasake pavattarūpaṃ dasamadasakaṃ appatvā tattheva nirujjhati.	The materiality occurring in the second decade … the materiality occurring in the ninth decade ceases there without reaching the tenth decade;
Dasamadasake pavattarūpaṃ punabbhavaṃ appatvā idheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti.	the materiality occurring in the tenth decade ceases there without reaching the next becoming: therefore it is impermanent, painful, not-self. That is how he attributes the three characteristics.
709.Evaṃ dasakavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna tadeva vassasataṃ pañcapañcavassavasena vīsatikoṭṭhāse katvā vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti.	53.2. (c) Having attributed the three characteristics according to “disappear- ance of what grows old in each stage” thus by means of the decades, he again attributes the three characteristics according to “disappearance of what grows old in each stage” by taking that same hundred years in twenty parts of five years each.
Kathaṃ?	54. How?
So hi iti paṭisañcikkhati – "paṭhame vassapañcake pavattarūpaṃ dutiyaṃ vassapañcakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā.	He considers thus: The materiality occurring in the first five years ceases there without reaching the second five years: therefore it is impermanent, painful, not-self.
Dutiye vassapañcake pavattarūpaṃ tatiyaṃ - pe - ekūnavīsatime vassapañcake pavattarūpaṃ vīsatimaṃ vassapañcakaṃ appatvā tattheva nirujjhati.	The materiality occurring in the second five years … in the third … in the nineteenth five years ceases there without reaching the twentieth five years.
Vīsatime vassapañcake pavattarūpaṃ maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā"ti.	There is no materiality occurring in the twentieth five years that is capable of outlasting death; therefore that is impermanent too, painful, not-self.
Evaṃ vīsatikoṭṭhāsavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna pañcavīsati koṭṭhāse katvā catunnaṃ catunnaṃ vassānaṃ vasena āropeti.	55.2. (d) Having attributed the three characteristics according to “disappear- ance of what grows old in each stage” thus by means of the twenty parts, he again attributes the three characteristics according to “disappearance of what grows old in each stage” by taking twenty-five parts of four years each.
Tato tettiṃsa koṭṭhāse katvā tiṇṇaṃ tiṇṇaṃ vassānaṃ vasena, paññāsa koṭṭhāse katvā dvinnaṃ dvinnaṃ vassānaṃ vasena, sataṃ koṭṭhāse katvā ekekavassavasena.	(e) Next, by taking thirty-three parts of three years each, (f) by taking fifty parts of two years each, (g) by taking a hundred parts of one year each.
Tato ekaṃ vassaṃ tayo koṭṭhāse katvā vassānahemantagimhesu tīsu utūsu ekekautuvasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.	2. (h) Next he attributes the three characteristics according to “disappearance of what grows old in each stage” by means of each of the three seasons, taking each year in three parts.
Kathaṃ?	56.How?
"Vassāne catumāsaṃ pavattarūpaṃ hemantaṃ appatvā tattheva niruddhaṃ.	The materiality occurring in the four months of the rains (vassāna) ceases there without reaching the winter (hemanta).
Hemante pavattarūpaṃ gimhaṃ appatvā tattheva niruddhaṃ.	The materiality occurring in the winter ceases there without reaching the summer (gimha).
Gimhe pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā taṃ aniccaṃ dukkhamanattā"ti.	The materiality occurring in the summer ceases there without reaching the rains again: therefore it is impermanent, painful, not-self.
Evaṃ āropetvā puna ekaṃ vassaṃ cha koṭṭhāse katvā – "vassāne dvemāsaṃ pavattarūpaṃ saradaṃ appatvā tattheva niruddhaṃ.	57.2. (i) Having attributed them thus, he again takes one year in six parts and attributes the three characteristics to this materiality according to “disappearance of what grows old in each stage” thus: The materiality occurring in the two months of the rains (vassāna) ceases there without reaching the autumn (sarada).
Sarade pavattarūpaṃ hemantaṃ.	The materiality occurring in the autumn …
Hemante pavattarūpaṃ sisiraṃ.	in the winter (hemanta) …
Sisire pavattarūpaṃ vasantaṃ.	in the cool (sisira) …
Vasante pavattarūpaṃ gimhaṃ.	in the spring (vasanta) …
Gimhe pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā"ti evaṃ tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.	the materiality occurring in the summer (gimha) ceases there without reaching the rains again: therefore it is impermanent too, painful, not-self.
Evaṃ āropetvā tato kāḷajuṇhavasena – "kāḷe pavattarūpaṃ juṇhaṃ appatvā.	58.2. (j) Having attributed them thus, he next attributes the characteristics by means of the dark and bright halves of the moon thus: The materiality occurring in the dark half of the moon ceases there without reaching the bright half;
Juṇhe pavattarūpaṃ kāḷaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti.	the materiality occurring in the bright half ceases there without reaching the dark half: therefore it is impermanent, painful, not-self.
Tato rattindivavasena – "rattiṃ pavattarūpaṃ divasaṃ appatvā tattheva niruddhaṃ.	59.2. (k) Next he attributes the three characteristics by means of night and day thus: The materiality occurring in the night ceases there without reaching the day;
Divasaṃ pavattarūpampi rattiṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti.	the materiality occurring in the day ceases there without reaching the night: therefore it is impermanent, painful, not-self.
Tato tadeva rattindivaṃ pubbaṇhādivasena cha koṭṭhāse katvā – "pubbaṇhe pavattarūpaṃ majjhanhaṃ appatvā.	60.2. (l) Next he attributes the three characteristics by taking that same day in six parts beginning with the morning thus: The materiality occurring in the morning ceased there without reaching the noon;
Majjhanhe pavattarūpaṃ sāyanhaṃ.	the materiality occurring in the noon … without reaching the evening;
Sāyanhe pavattarūpaṃ paṭhamayāmaṃ.	the materiality occurring in the evening … the first watch;
Paṭhamayāme pavattarūpaṃ majjhimayāmaṃ.	the materiality occurring in the first watch … the middle watch;
Majjhimayāme pavattarūpaṃ pacchimayāmaṃ appatvā tattheva niruddhaṃ.	the materiality occurring in the middle watch ceased there without reaching the last watch;
Pacchimayāme pavattarūpaṃ puna pubbaṇhaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti.	the materiality occurring in the last watch ceased there without reaching the morning again: therefore it is impermanent, painful, not- self.
710.Evaṃ āropetvā puna tasmiṃyeva rūpe abhikkamapaṭikkamaālokanavilokanasamiñjanapasāraṇavasena – "abhikkame pavattarūpaṃ paṭikkamaṃ appatvā tattheva nirujjhati.	61. 2. (m) Having attributed them thus, he again attributes the three characteristics to that same materiality by means of moving forward and moving backward, looking toward and looking away, bending and stretching, thus: The materiality occurring in the moving forward ceases there without reaching the moving backward;
Paṭikkame pavattarūpaṃ ālokanaṃ.	the materiality occurring in the moving backward … the looking toward;
Ālokane pavattarūpaṃ vilokanaṃ.	the materiality occurring in the looking toward … the looking away;
Vilokane pavattarūpaṃ samiñjanaṃ.	the materiality occurring in the looking away … the bending;
Samiñjane pavattarūpaṃ pasāraṇaṃ appatvā tattheva nirujjhati.	the materiality occurring in the bending ceases there without reaching the stretching:
Tasmā aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti.	therefore it is impermanent, painful, not-self (cf. M-a I 260).
Tato ekapadavāraṃ uddharaṇa atiharaṇavītiharaṇavossajjanasannikkhepanasannirumbhanavasena cha koṭṭhāse karoti.	62. 2. (n) Next he divides a single footstep into six parts as “lifting up,” “shifting forward,” “shifting sideways,” “lowering down,” “placing down,” and “fixing down21.”		Comm. NT: 21. Vītiharaṇa—“shifting sideways,” sannikkhepana—“placing down,” and sannirujjhana—“fixing down,” are not in PED; cf. M-a I 260. Все комментарии (1)
Tattha uddharaṇaṃ nāma pādassa bhūmito ukkhipanaṃ.	63. Herein, lifting up is raising the foot from the ground.
Atiharaṇaṃ nāma purato haraṇaṃ.	Shifting forward is shifting it to the front.
Vītiharaṇaṃ nāma khāṇukaṇṭakadīghajātiādīsu kiñcideva disvā ito cito ca pādasañcāraṇaṃ.	Shifting sideways is moving the foot to one side or the other in seeing a thorn, stump, snake, and so on.
Vossajjanaṃ nāma pādassa heṭṭhā oropanaṃ.	Lowering down is letting the foot down.
Sannikkhepanaṃ nāma pathavītale ṭhapanaṃ.	Placing down is putting the foot on the ground.
Sannirumbhanaṃ nāma puna pāduddharaṇakāle pādassa pathaviyā saddhiṃ abhinippīḷanaṃ.	Fixing down is pressing the foot on the ground while the other foot is being lifted up.
Tattha uddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo.	64.Herein, in the lifting up two elements, the earth element and the water element, are subordinate22 and sluggish while the other two are predominant and strong.		Comm. NT: 22. Omatta—“subordinate”: not in PED. Все комментарии (1)
Tathā atiharaṇavītiharaṇesu.	Likewise in the shifting forward and shifting sideways.
Vossajjane tejodhātu vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo.	In the lowering down two elements, the fire element and the air element, are subordinate and sluggish while the other two are predominant and strong.
Tathā sannikkhepanasannirumbhanesu.	Likewise in the placing down and fixing down.
Evaṃ cha koṭṭhāse katvā tesaṃ vasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti.	He attributes the three characteristics to materiality according to “disappearance of what grows old in each stage” by means of these six parts into which he has thus divided it.
Kathaṃ?	65.How?
So iti paṭisañcikkhati – "yā uddharaṇe pavattā dhātuyo, yāni ca tadupādāyarūpāni, sabbe te dhammā atiharaṇaṃ appatvā ettheva nirujjhanti, tasmā aniccā dukkhā anattā.	He considers thus: The elements and the kinds of derived materiality occurring in the lifting up all ceased there without reaching the shifting forward: therefore they are impermanent, painful, not-self.
Tathā atiharaṇe pavattā vītiharaṇaṃ.	Likewise those occurring in the shifting forward … the shifting sideways;
Vītiharaṇe pavattā vossajjanaṃ.	those occurring in the shifting sideways … the lowering down;
Vossajjane pavattā sannikkhepanaṃ.	those occurring in the lowering down … the placing down;
Sannikkhepane pavattā sannirumbhanaṃ appatvā ettheva nirujjhanti.	those occurring in the placing down cease there without reaching the fixing down;
Iti tattha tattha uppannā itaraṃ itaraṃ koṭṭhāsaṃ appatvā tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā saṅkhārā bhijjanti.	thus formations keep breaking up, like crackling sesame seeds put into a hot pan; wherever they arise, there they cease stage by stage, section by section, term by term, each without reaching the next part:
Tasmā aniccā dukkhā anattā"ti.	therefore they are impermanent, painful, not-self.
Tassevaṃ pabbapabbagate saṅkhāre vipassato rūpasammasanaṃ sukhumaṃ hoti.	66. When he sees formations stage by stage with insight thus, his comprehension of materiality has become subtle.
711.Sukhumatte ca panassa idaṃ opammaṃ.	Here is a simile for its subtlety.
Eko kira dārutiṇukkādīsu kataparicayo adiṭṭhapubbapadīpo paccantavāsiko nagaramāgamma antarāpaṇe jalamānaṃ padīpaṃ disvā ekaṃ purisaṃ pucchi ambho "kiṃ nāmetaṃ evaṃ manāpa"nti?	A border dweller, it seems, who was familiar with torches of wood and grass, etc., but had never seen a lamp before, came to a city. Seeing a lamp burning in the market, he asked a man, “I say, what is that lovely thing called?”
Tamenaṃ so āha "kimettha manāpaṃ, padīpo nāmesa telakkhayena vaṭṭikkhayena ca gatamaggopissa na paññāyissatī"ti.	—“What is lovely about that? It is called a lamp. Where it goes to when its oil and wick are used up no one knows.”
Tamañño evamāha "idaṃ oḷārikaṃ, imissā hi vaṭṭiyā anupubbena ḍayhamānāya tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī"ti.	Another told him, “That is crudely put; for the flame in each third portion of the wick as it gradually burns up ceases there without reaching the other parts.”
Tamañño evamāha "idampi oḷārikaṃ, imissā hi aṅgulaṅgulantare aḍḍhaṅgulaḍḍhaṅgulantare tantumhi tantumhi aṃsumhi aṃsumhi jālā itarītaraṃ aṃsuṃ appatvāva nirujjhissati.	Other told him, “That is crudely put too; for the flame in each inch, in each half-inch, in each thread, in each strand, will cease without reaching the other strands;
Aṃsuṃ pana muñcitvā na sakkā jālaṃ paññāpetu"nti.	but the flame cannot appear without a strand.”
Tattha "telakkhayena vaṭṭikkhayena ca padīpassa gatamaggopi na paññāyissatī"ti purisassa ñāṇaṃ viya yogino ādānanikkhepanato vassasatena paricchinnarūpe tilakkhaṇāropanaṃ.	67. Herein, the meditator’s attribution of the three characteristics to materiality delimited by the hundred years as “taking up” and “putting down” is like the man’s knowledge stated thus, “Where it goes when its oil and wick are used up no one knows.”
"Vaṭṭiyā tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino vassasatassa tatiyakoṭṭhāsaparicchinne vayovuḍḍhatthaṅgamarūpe tilakkhaṇāropanaṃ.	The meditator’s attribution of the three characteristics according to “disappearance of what grows old in each stage” to the materiality delimited by the third part of the hundred years is like the man’s knowledge stated thus, “The flame in each third portion of the wick ceases without reaching the other parts.”
"Aṅgulaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino dasavassa pañcavassa catuvassa tivassa dvivassa ekavassa paricchinne rūpe tilakkhaṇāropanaṃ.	The meditator’s attribution of the three characteristics to materiality delimited by the periods of ten, five, four, three, two years, one year, is like the man’s knowledge stated thus, “The flame in each inch will cease without reaching the others.”
"Aḍḍhaṅgulaḍḍhaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino ekekautuvasena ekaṃ vassaṃ tidhā, chadhā ca vibhajitvā catumāsa-dvimāsaparicchinne rūpe tilakkhaṇāropanaṃ.	The meditator’s attribution of the three characteristics to materiality delimited by the four-month and two-month periods by classing the year as threefold and sixfold respectively according to the seasons is like the man’s knowledge stated thus, “The flame in each half-inch will cease without reaching the others.”
"Tantumhi tantumhi jālā itarītaraṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino kāḷajuṇhavasena, rattindivavasena, ekarattindivaṃ cha koṭṭhāse katvā pubbaṇhādivasena ca paricchinne rūpe tilakkhaṇāropanaṃ.	The meditator’s attribution of the three characteristics to materiality delimited by means of the dark and bright halves of the moon, by means of night and day, and by means of morning, etc., taking one night and day in six parts, is like the man’s knowledge stated thus, “The flame in each thread will cease without reaching the others.”
"Aṃsumhi aṃsumhi jālā itarītaraṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino abhikkamādivasena ceva uddharaṇādīsu ca ekekakoṭṭhāsavasena paricchinne rūpe tilakkhaṇāropananti.	The meditator’s attribution of the three characteristics to materiality delimited by means of each part, namely, “moving forward,” etc., and “lifting up,” etc., is like the man’s knowledge stated thus, “The flame in each strand will cease without reaching the others.”
712.So evaṃ nānākārehi vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropetvā puna tadeva rūpaṃ visaṅkharitvā āhāramayādivasena cattāro koṭṭhāse katvā ekekakoṭṭhāse tilakkhaṇaṃ āropeti.	68. 3–6. Having in various ways thus attributed the three characteristics to materiality according to “disappearance of what grows old in each stage,” he analyzes that same materiality and divides it into four portions as “arising from nutriment,” etc., and he again attributes the three characteristics to each portion.
Tatrāssa āhāramayaṃ rūpaṃ chātasuhitavasena pākaṭaṃ hoti.	3. Herein, materiality arising from nutriment becomes evident to him through hunger and its satisfaction.
Chātakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ, jhāmakhāṇuko viya, aṅgārapacchiyaṃ nilīnakāko viya ca dubbaṇṇaṃ dussaṇṭhitaṃ.	For materiality that is originated when one is hungry is parched and stale, and it is as ugly and disfigured as a parched stump, as a crow perching in a charcoal pit.
Suhitakāle samuṭṭhitaṃ dhātaṃ pīṇitaṃ mudu siniddhaṃ phassavantaṃ hoti.	That originated when hunger is satisfied is plump, fresh, tender, smooth and soft to touch.
So taṃ pariggahetvā "chātakāle pavattarūpaṃ suhitakālaṃ appatvā ettheva nirujjhati.	Discerning that:		не переведено - это взятое следующее предложение наоборот. тело/материя во время голода разрушилось не достигнув момента насыщения Все комментарии (1)
Suhitakāle samuṭṭhitampi chātakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti evaṃ tattha tilakkhaṇaṃ āropeti.	The materiality occurring when hunger is satisfied ceases there without reaching the time when one is hungry; therefore it is impermanent, painful, not-self." he attributes the three characteristics to it thus (above).
713.Utumayaṃ sītuṇhavasena pākaṭaṃ hoti.	69. 4. That arising from temperature becomes evident through cool and heat.
Uṇhakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ dubbaṇṇaṃ.	For materiality that is originated when it is hot is parched, stale and ugly.
Sītautunā samuṭṭhitaṃ rūpaṃ dhātaṃ pīṇitaṃ siniddhaṃ hoti.	Materiality originated by cool temperature is plump, fresh, tender, smooth, and soft to touch.
So taṃ pariggahetvā "uṇhakāle pavattarūpaṃ sītakālaṃ appatvā ettheva nirujjhati.	Discerning that: "The materiality occurring when it is hot ceases there without reaching the time when it is cool.
Sītakāle pavattarūpaṃ uṇhakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti evaṃ tattha tilakkhaṇaṃ āropeti.	The materiality occurring when it is cool ceases there without reaching the time when it is hot: therefore it is impermanent, painful, not-self." he attributes the three characteristics to it thus (above).
714.Kammajaṃ āyatanadvāravasena pākaṭaṃ hoti.	70.5. The kamma-born becomes evident through the sense doors, that is, the base [of consciousness].
Cakkhudvārasmiṃ hi cakkhukāyabhāvadasakavasena tiṃsa kammajarūpāni, upatthambhakāni pana tesaṃ utucittāhārasamuṭṭhānāni catuvīsatīti catupaṇṇāsa honti.	For in the case of the eye door there are thirty material instances with decads of the eye, the body, and sex; but with the twenty-four instances originated by temperature, consciousness, and nutriment, [that is to say, three bare octads,] which are their support, there are fifty-four.
Tathā sotaghānajivhādvāresu.	Likewise in the case of the doors of the ear, nose, and tongue.
Kāyadvāre kāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catucattālīsa.	In the case of the body door there are forty-four with the decads of body and sex and the instances originated by temperature, and so on.
Manodvāre hadayavatthukāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catupaṇṇāsameva.	In the case of the mind door there are fifty-four, too, with the decads of the heart-basis, the body, and sex, and those instances originated by the temperature, and so on.
So sabbampi taṃ rūpaṃ pariggahetvā "cakkhudvāre pavattarūpaṃ sotadvāraṃ appatvā ettheva nirujjhati.	Discerning all that materiality, he attributes the three characteristics to it thus: The materiality occurring in the eye door ceases there without reaching the ear door;
Sotadvāre pavattarūpaṃ ghānadvāraṃ.	the materiality occurring in the ear door … the nose door;
Ghānadvāre pavattarūpaṃ jivhādvāraṃ.	the materiality occurring in the nose door … the tongue door;
Jivhādvāre pavattarūpaṃ kāyadvāraṃ.	the materiality occurring in the tongue door … the body door;
Kāyadvāre pavattarūpaṃ manodvāraṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti evaṃ tattha tilakkhaṇaṃ āropeti.	the materiality occurring in the body door ceases there without reaching the mind door: therefore it is impermanent, painful, not-self.
715.Cittasamuṭṭhānaṃ somanassitadomanassitavasena pākaṭaṃ hoti, somanassitakāle uppannaṃ hi rūpaṃ siniddhaṃ mudu pīṇitaṃ phassavantaṃ hoti.	71.6. The consciousness-originated becomes evident through [the behaviour of] one who is joyful or grieved. For the materiality arisen at the time when he is joyful is smooth, tender, fresh and soft to touch.
Domanassitakāle uppannaṃ jhattaṃ kilantaṃ dubbaṇṇaṃ hoti.	That arisen at the time when he is grieved is parched, stale and ugly.
So taṃ pariggahetvā "somanassitakāle pavattarūpaṃ domanassitakālaṃ appatvā ettheva nirujjhati.	Discerning that, he attributes the three characteristics to it thus: The materiality occurring at the time when one is joyful ceases there without reaching the time when one is grieved;
Domanassitakāle pavattarūpaṃ somanassitakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti evaṃ tattha tilakkhaṇaṃ āropeti.	the materiality occurring at the time when one is grieved ceases there without reaching the time when one is joyful: therefore it is impermanent, painful, not-self.
Tassevaṃ cittasamuṭṭhānarūpaṃ pariggahetvā tattha tilakkhaṇaṃ āropayato ayamattho pākaṭo hoti –	72. When he discerns consciousness-originated materiality and attributes the three characteristics to it in this way, this meaning becomes evident to him:
Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;	Life, person, pleasure, pain just these alone
Ekacittasamāyuttā, lahuso vattate khaṇo.	Join in one conscious moment that flicks by.
Cullāsīti sahassāni, kappaṃ tiṭṭhanti ye marū;	Gods, though they live for four-and-eighty thousand
Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā.	Eons, are not the same for two such moments.
Ye niruddhā marantassa, tiṭṭhamānassa vā idha;	Ceased of those dead or alive
Sabbeva sadisā khandhā, gatā appaṭisandhikā.	aggregates Are all alike, gone never to return;
Anantarā ca ye bhaggā, ye ca bhaggā anāgate;	And those that break up meanwhile, and in future,
Tadantarā niruddhānaṃ, vesamaṃ natthi lakkhaṇe.	Have traits no different from those ceased before.
Anibbattena na jāto, paccuppannena jīvati;	No [world is] born if [consciousness is] not Produced; when that is present, then it lives;
Cittabhaṅgā mato loko, paññatti paramatthiyā.	When consciousness dissolves, the world is dead: The highest sense this concept will allow.
Anidhānagatā bhaggā, puñjo natthi anāgate;	No store of broken states, no future stock;
Nibbattā yepi tiṭṭhanti, āragge sāsapūpamā.	Those born balance like seeds on needle points.
Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato;	Breakup of states is foredoomed at their birth;
Palokadhammā tiṭṭhanti, purāṇehi amissitā.	Those present decay, unmingled with those past.
Adassanato āyanti, bhaggā gacchantudassanaṃ;	They come from nowhere, break up, nowhere go;
Vijjuppādova ākāse, uppajjanti vayanti cāti. (mahāni. 10);	Flash in and out, as lightning in the sky23(Nidd I 42).		Comm. NT: 23. This verse is quoted twice in the Mahāniddesa (Nidd I 42 & 118). For Vism-mhṭ’s comment see Ch. VIII, note 11. Vism-mhṭ and the Sinhales... Все комментарии (1)
716.Evaṃ āhāramayādīsu tilakkhaṇaṃ āropetvā puna dhammatārūpe tilakkhaṇaṃ āropeti.	73.7.Having attributed the three characteristics to that arising from nutriment, etc., he again attributes the three characteristics to natural materiality.
Dhammatārūpaṃ nāma bahiddhā anindriyabaddhaṃ ayalohatipusīsasuvaṇṇarajatamuttāmaṇiveḷuriyasaṅkhasilāpavāḷa-lohitaṅgamasāragallabhūmipāsāṇapabbatatiṇarukkhalatādibhedaṃ vivaṭṭakappato paṭṭhāya uppajjanakarūpaṃ.	Natural materiality is a name for external materiality that is not bound up with faculties and arises along with the eon of world expansion, for example, iron, copper, tin, lead, gold, silver, pearl, gem, beryl, conch shell, marble, coral, ruby, opal, soil, stone, rock, grass, tree, creeper, and so on (see Vibh 83).
Tadassa asokaṅkurādivasena pākaṭaṃ hoti.	That becomes evident to him by means of an asoka-tree shoot.
Asokaṅkuraṃ hi āditova tanurattaṃ hoti, tato dvīhatīhaccayena ghanarattaṃ, puna dvīhatīhaccayena mandarattaṃ, tato taruṇapallavavaṇṇaṃ, tato pariṇatapallavavaṇṇaṃ, tato haritapaṇṇavaṇṇaṃ.	74. For that to begin with is pale pink; then in two or three days it becomes dense red, again in two or three days it becomes dull red, next [brown,] the colour of a tender [mango] shoot; next, the colour of a growing shoot; next, the colour of pale leaves;
Tato nīlapaṇṇavaṇṇaṃ.	next, the colour of dark green leaves.
Tato nīlapaṇṇavaṇṇakālato paṭṭhāya sabhāgarūpasantatimanuppabandhāpayamānaṃ saṃvaccharamattena paṇḍupalāsaṃ hutvā vaṇṭato chijjitvā patati.	After it has become the colour of dark green leaves, as it follows out the successive stages of such material continuity, it eventually becomes withered foliage, and at the end of the year it breaks loose from its stem and falls off.
So taṃ pariggahetvā "tanurattakāle pavattarūpaṃ ghanarattakālaṃ appatvā nirujjhati.	75. Discerning that, he attributes the three characteristics to it thus: The materiality occurring when it is pale pink ceases there without reaching the time when it is dense red;
Ghanarattakāle pavattarūpaṃ mandarattakālaṃ.	the materiality occurring when it is dense red … dull red;
Mandarattakāle pavattarūpaṃ taruṇapallavavaṇṇakālaṃ.	the materiality occurring when it is dull red … the colour of a tender [mango] shoot;
Taruṇapallavavaṇṇakāle pavattaṃ pariṇatapallavavaṇṇakālaṃ.	the materiality occurring when it is the colour of a tender [mango] shoot … the colour of a growing shoot;
Pariṇatapallavavaṇṇakāle pavattaṃ haritapaṇṇavaṇṇakālaṃ.	the materiality occurring when it is the colour of a growing shoot … the colour of pale green leaves;
Haritapaṇṇakāle pavattaṃ nīlapaṇṇavaṇṇakālaṃ.	the materiality occurring when it is the colour of pale green leaves … the colour of dark green leaves;
Nīlapaṇṇavaṇṇakāle pavattaṃ paṇḍupalāsakālaṃ.	the materiality occurring when it is the colour of dark green leaves … the time when it is withered foliage;
Paṇḍupalāsakāle pavattaṃ vaṇṭato chijjitvā patanakālaṃ appatvāva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti, evaṃ tattha tilakkhaṇaṃ āropetvā iminā nayena sabbampi dhammatārūpaṃ sammasati.	the materiality occurring when it is withered foliage ceases there without reaching the time when it breaks loose from its stem and falls off: therefore it is impermanent, painful, not-self. He comprehends all natural materiality in this way.
Evaṃ tāva rūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati.	This is how, firstly, he comprehends formations by attributing the three characteristics to them by means of the material septad.
Постижение нематериальной семёрки Таблица Палийский оригинал
717.Yaṃ pana vuttaṃ "arūpasattakavasenā"ti, tattha ayaṃ mātikā – kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭanato, nikantipariyādānatoti.	76.The headings of what was called above “the immaterial septad” are these: (1) by groups, (2) by pairs, (3) by moments, (4) by series, (5) by removal of [false] view, (6) by abolition of conceit, (7) by ending of attachment.
Tattha kalāpatoti phassapañcamakā dhammā.	77.1.Herein, by groups means the states belonging to the contact pentad.24		Comm. NT: 24. The “contact pentad” (phassa-pañcamaka) is a term used for the first five things listed in Dhs §1, that is, contact, feeling, perception... Все комментарии (1)
Kathaṃ kalāpato sammasatīti?	How?
Idha bhikkhu iti paṭisañcikkhati – "ye ime 'kesā aniccā dukkhā anattā'ti sammasane uppannā phassapañcamakā dhammā, ye ca 'lomā - pe - matthaluṅgaṃ aniccaṃ dukkhamanattā'ti sammasane uppannā phassapañcamakā dhammā, sabbe te itarītaraṃ appatvā pabbaṃpabbaṃ odhiodhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā, tasmā aniccā dukkhā anattā"ti.	Here, “he comprehends by groups” [means that] a bhikkhu considers thus: The states belonging to the contact pentad arising in the comprehending of head hairs as “impermanent, painful, not-self”; the states belonging to the contact pentad arising in the comprehending of body hairs as … in the contemplation of brain as “impermanent, painful, not-self”—all these states disintegrate section by section, term by term, like crackling sesame seeds put into a hot pan, each without reaching the next: therefore they are impermanent, painful, not-self.
Ayaṃ tāva visuddhikathāyaṃ nayo.	This, firstly, is the method according to the Discourse on Purification.25		Comm. NT: 25. The “Discourse on Purification” (visuddhi-kathā) and the “Discourse on the Noble Ones’ Heritages” (ariyavaṃsa-kathā) are presumably name... Все комментарии (1)
Ariyavaṃsakathāyaṃ pana "heṭṭhā rūpasattake sattasu ṭhānesu 'rūpaṃ aniccaṃ dukkhamanattā'ti pavattaṃ cittaṃ aparena cittena 'aniccaṃ dukkhamanattā'ti sammasanto 'kalāpato sammasatī'ti" vuttaṃ, taṃ yuttataraṃ.	78.According to the Discourse on the Noble Ones’ Heritages, however, he is said to “comprehend by groups” when by means of a subsequent consciousness he comprehends as “impermanent, painful, not-self” that consciousness which occurred [comprehending] materiality as “impermanent, painful, not-self” in the seven instances of the material septad given above.
Tasmā sesānipi teneva nayena vibhajissāma.	As this method is more suitable we shall therefore confine ourselves to it in explaining the rest.
718.Yamakatoti idha bhikkhu ādānanikkheparūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā tampi cittaṃ aparena cittena "aniccaṃ dukkhamanattā"ti sammasati.	79.2. By pairs: after the bhikkhu has comprehended as “impermanent, painful, not-self” the materiality of the “taking up and putting down” (§46f.), he comprehends that consciousness [with which he was comprehending the materiality] too as “impermanent, painful, not-self” by means of a subsequent consciousness.
Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā tampi cittaṃ aparena cittena "aniccaṃ dukkhamanattā"ti sammasati.	After he has comprehended as “impermanent, painful, not-self” the materiality of the “disappearance of what grows old in each stage” and that “arising from nutriment,” “arising from temperature,” “kamma-born,” “consciousness-originated” and “natural,” he comprehends that consciousness too as “impermanent, painful, not-self” by means of a subsequent consciousness.
Evaṃ yamakato sammasati nāma.	In this way he is said to comprehend by pairs.
719.Khaṇikatoti idha bhikkhu ādānanikkheparūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena "etampi aniccaṃ dukkhamanattā"ti sammasati.	80.3. By moments: after the bhikkhu has comprehended as “impermanent, pain- ful, not-self” the materiality of the “taking up and putting down,” he comprehends that first consciousness [with which he was comprehending the materiality] as “impermanent, painful, not-self” by means of a second consciousness, and that second consciousness by means of a third, and the third by means of a fourth, and the fourth by means of a fifth, and that too he comprehends as “impermanent, painful, not-self.”
Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena "etampi aniccaṃ dukkhamanattā"ti sammasati.	After he has comprehended as “impermanent, painful, not-self” the materiality of “disappearance of what grows old in each stage” and that “aris- ing from nutriment,” “arising from temperature,” “kamma-born,” “conscious- ness-originated” and “natural,” he comprehends that first consciousness as “im- permanent, painful, not-self” by means of a second consciousness, and that second consciousness by means of a third, and the third by means of a fourth, and the fourth by means of a fifth, and that too he comprehends as “impermanent, painful, not-self.”
Evaṃ rūpapariggāhakacittato paṭṭhāya cattāri cattāri cittāni sammasanto khaṇikato sammasati nāma.	Comprehending thus four [consciousnesses] from each discerning of materiality he is said to comprehend by moments.
720.Paṭipāṭitoti ādānanikkheparūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena - pe - dasamaṃ ekādasamena "etampi aniccaṃ dukkhamanattā"ti sammasati.	81. 4. By series: after he has comprehended as “impermanent, painful, not- self” the materiality of the “taking up and putting down,” he comprehends that first consciousness as “impermanent, painful, not-self” by means of a second consciousness, and the second by means of a third, and the third by means of a fourth … and the tenth by means of an eleventh, and that too he comprehends as “impermanent, painful, not-self.”
Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena - pe - dasamaṃ ekādasamena "etampi aniccaṃ dukkhamanattā"ti evaṃ vipassanā paṭipāṭiyā sakalampi divasabhāgaṃ sammasituṃ vaṭṭeyya.	After he has comprehended as “impermanent, painful, not-self” the materiality of the “disappearance of what grows old in each stage” and that “arising from nutriment,” “arising from temperature,” “kamma-born,” “consciousness-originated” and “natural,” he comprehends that consciousness as “impermanent, painful, not-self” by means of a second consciousness, and the second by means of a third, … and the tenth by means of an eleventh, and that too he comprehends as “impermanent, painful, not-self.” It would be possible to go on comprehending it in this way with serial insight even for a whole day.
Yāva dasamacittasammasanā pana rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti.	But both the material meditation subject and the immaterial meditation subject become familiar when the comprehending is taken as far as the tenth consciousness.
Tasmā dasameyeva ṭhapetabbanti vuttaṃ.	That is why it is said26 that it can be stopped at the tenth.		Comm. NT: 26. Все комментарии (1)
Evaṃ sammasanto paṭipāṭito sammasati nāma.	It is when he comprehends in this way that he is said to comprehend by series.
721.Diṭṭhiugghāṭanato mānaugghāṭanato nikantipariyādānatoti imesu tīsu visuṃ sammasananayo nāma natthi.	82. 5. By removal of [false] view, 6. by abolition of conceit, 7. by ending of attachment: there is no individual method for any of these three.
Yaṃ panetaṃ heṭṭhā rūpaṃ, idha ca arūpaṃ pariggahitaṃ, taṃ passanto rūpārūpato uddhaṃ aññaṃ sattaṃ nāma na passati.	But when he has discerned this materiality as described above and this immateriality as described here, then he sees that there is no living being over and above the material and the immaterial.
Sattassa adassanato paṭṭhāya sattasaññā ugghāṭitā hoti.	As soon as he no longer sees a being, the perception of a being is removed.
Sattasaññaṃ ugghāṭitacittena saṅkhāre pariggaṇhato diṭṭhi nuppajjati.	When he discerns formations with consciousness from which perception of a being has been removed, then [false] view does not arise in him.
Diṭṭhiyā anuppajjamānāya diṭṭhi ugghāṭitā nāma hoti.	When [false] view does not arise in him, then [false] view is said to be removed.
Diṭṭhiugghāṭitacittena saṅkhāre pariggaṇhato māno nuppajjati.	When he discerns formations with consciousness from which [false] view has been removed, then conceit does not arise in him.
Māne anuppajjante māno samugghāṭito nāma hoti.	When conceit does not arise, conceit is said to be abolished.
Mānasamugghāṭitacittena saṅkhāre pariggaṇhato taṇhā nuppajjati.	When he discerns formations with consciousness from which conceit has been abolished, then craving does not arise in him.
Taṇhāya anuppajjantiyā nikanti pariyādiṇṇā nāma hotīti idaṃ tāva visuddhikathāyaṃ vuttaṃ.	When craving does not arise in him, attachment is said to be ended. This firstly is what is said in the Discourse on Purification.
Ariyavaṃsakathāyaṃpana "diṭṭhiugghāṭanato mānasamugghāṭanato nikantipariyādānato"ti mātikaṃ ṭhapetvā ayaṃ nayo dassito.	83.But in the Discourse on the Noble Ones’ Heritages, after setting forth the headings thus: “As removal of [false] view, as abolition of conceit, as ending of attachment,” the following method is set forth:
"Ahaṃ vipassāmi, mama vipassanā"ti gaṇhato hi diṭṭhisamugghāṭanaṃ nāma na hoti.	“There is no removal of [false] view in one who takes it thus, ‘I see with insight, my insight’;
"Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī"ti gaṇhato pana diṭṭhiugghāṭanaṃ nāma hoti.	there is removal of [false] view in one who takes it thus, ‘Only formations see formations with insight, comprehend, define, discern, and delimit them.’
"Suṭṭhu vipassāmi, manāpaṃ vipassāmī"ti gaṇhato mānasamugghāṭo nāma na hoti.	There is no abolition of conceit in one who takes it thus, ‘I see thoroughly with insight, I see well with insight’;
"Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī"ti gaṇhato pana mānasamugghāṭo nāma hoti.	there is abolition of conceit in one who takes it thus, ‘Only formations see formations with insight, comprehend, define, discern, and delimit them.’
"Vipassituṃ sakkomī"ti vipassanaṃ assādentassa nikantipariyādānaṃ nāma na hoti.	There is no ending of attachment in one who is pleased with insight thus, ‘I am able to see with insight’;
"Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī"ti gaṇhato pana nikantipariyādānaṃ nāma hoti.	there is ending of attachment in one who takes it thus, ‘Only formations see formations with insight, comprehend, define, discern, and delimit them.’
Sace saṅkhārā attā bhaveyyuṃ, attāti gahetuṃ vaṭṭeyyuṃ, anattā ca pana attāti gahitā, tasmā te avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhāti passato diṭṭhiugghāṭanaṃ nāma hoti.	84.“There is removal of [false] view in one who sees thus: ‘If formations were self, it would be right to take them as self; but being not-self they are taken as self. Therefore they are not-self in the sense of no power being exercisable over them; they are impermanent in the sense of non-existence after having come to be; they are painful in the sense of oppression by rise and fall.’
Sace saṅkhārā niccā bhaveyyuṃ, niccāti gahetuṃ vaṭṭeyyuṃ, aniccā ca pana niccāti gahitā, tasmā te hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhā, avasavattanaṭṭhena anattāti passato mānasamugghāṭo nāma hoti.	85. “There is abolition of conceit in one who sees thus: ‘If formations were permanent, it would be right to take them as permanent; but being impermanent they are taken as permanent. Therefore they are impermanent in the sense of non-existence after having come to be; they are painful in the sense of oppression by rise and fall; they are not-self in the sense of no power being exercisable over them.’
Sace saṅkhārā sukhā bhaveyyuṃ, sukhāti gahetuṃ vaṭṭeyyuṃ, dukkhā ca pana sukhāti gahitā, tasmā te uppādavayapaṭipīḷanaṭṭhena dukkhā, hutvā abhāvaṭṭhena aniccā, avasavattanaṭṭhena anattāti passato nikantipariyādānaṃ nāma hoti.	86.“There is ending of attachment in one who sees thus: ‘If formations were pleasant, it would be right to take them as pleasant; but being painful they are taken as pleasant. Therefore they are painful in the sense of oppression by rise and fall; they are impermanent in the sense of non-existence after having come to be; they are not-self in the sense of no power being exercisable over them.’
Evaṃ saṅkhāre anattato passantassa diṭṭhisamugghāṭanaṃ nāma hoti.	“Thus there comes to be the removal of [false] view in one who sees formations as not-self;
Aniccato passantassa mānasamugghāṭanaṃ nāma hoti.	there comes to be the abolishing of conceit in one who sees them as impermanent;
Dukkhato passantassa nikantipariyādānaṃ nāma hoti.	there comes to be the ending of attachment in one who sees them as painful.
Iti ayaṃ vipassanā attano attano ṭhāneyeva tiṭṭhatīti.	So this insight is valid in each instance.”
Evaṃ arūpasattakavasenāpi tilakkhaṇaṃ āropetvā saṅkhāre sammasati.	88. This is how he comprehends formations by attributing the three characteristics to them by means of the immaterial septad.
Ettāvatā panassa rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti.	At this stage both the material meditation subject and the immaterial meditation subject have become familiar to him.
722.So evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā, tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahati.	89.Having thus become familiar with the material and immaterial meditation subjects, and so having penetrated here already a part of those eighteen principal insights27 which are later on to be attained in all their aspects by means of full- understanding as abandoning starting with contemplation of dissolution, he consequently abandons things opposed [to what he has already penetrated].		Comm. NT: 27. The first seven of the eighteen principal insights are known as the “seven contemplations”; see 20.4. Further descriptions are given in ... Все комментарии (1)
Aṭṭhārasa mahāvipassanā nāma aniccānupassanādikā paññā.	90. Eighteen principal insights is a term for understanding that consists in the kinds of insight beginning with contemplation of impermanence.
Yāsu aniccānupassanaṃ bhāvento niccasaññaṃ pajahati, dukkhānupassanaṃ bhāvento sukhasaññaṃ pajahati, anattānupassanaṃ bhāvento attasaññaṃ pajahati, nibbidānupassanaṃ bhāvento nandiṃ pajahati, virāgānupassanaṃ bhāvento rāgaṃ pajahati, nirodhānupassanaṃ bhāvento samudayaṃ pajahati, paṭinissaggānupassanaṃ bhāvento ādānaṃ pajahati, khayānupassanaṃ bhāvento ghanasaññaṃ pajahati, vayānupassanaṃ bhāvento āyūhanaṃ pajahati, vipariṇāmānupassanaṃ bhāvento dhuvasaññaṃ pajahati, animittānupassanaṃ bhāvento nimittaṃ pajahati, appaṇihitānupassanaṃ bhāvento paṇidhiṃ pajahati, suññatānupassanaṃ bhāvento abhinivesaṃ pajahati, adhipaññādhammavipassanaṃ bhāvento sārādānābhinivesaṃ pajahati, yathābhūtañāṇadassanaṃ bhāvento sammohābhinivesaṃ pajahati, ādīnavānupassanaṃ bhāvento ālayābhinivesaṃ pajahati, paṭisaṅkhānupassanaṃ bhāvento appaṭisaṅkhaṃ pajahati, vivaṭṭānupassanaṃ bhāvento saṃyogābhinivesaṃ pajahati.	Now, as regards these: (1) One who develops the contemplation of impermanence abandons the perception of permanence, (2) one who develops the contemplation of pain abandons the perception of pleasure, (3) one who develops the contemplation of not-self abandons the perception of self, (4) one who develops the contemplation of dispassion abandons delighting, (5) one who develops the contemplation of fading away abandons greed, (6) one who develops the contemplation of cessation abandons origination, (7) one who develops the contemplation of relinquishment abandons grasping, (8) one who develops the contemplation of destruction abandons the perception of compactness, (9) one who develops the contemplation of fall [of formations] abandons accumulation [of kamma], (10) one who develops the contemplation of change abandons the perception of lastingness, (11) one who develops the contemplation of the signless abandons the sign, (12) one who develops the contemplation of the desireless abandons desire, (13) one who develops the contemplation of voidness abandons misinterpreting (insistence), (14) one who develops the insight into states that is higher understanding abandons misinterpreting (insistence) due to grasping at a core, (15) one who develops correct knowledge and vision abandons misinterpreting (insistence) due to confusion, (16) one who develops the contemplation of danger abandons misinterpreting (insistence) due to reliance, (17) one who develops the contemplation of reflection abandons non-reflection, (18) one who develops the contemplation of turning away abandons misinterpreting (insistence) due to bondage (see Paṭis I 32f.).28		Comm. NT: 28. For Vism-mhṭ’s comments on the first seven see note 3 to this chapter. Все комментарии (1)
Tāsu yasmā iminā aniccādilakkhaṇattayavasena saṅkhārā diṭṭhā, tasmā anicca-dukkha-anattānupassanā paṭividdhā honti.	91.Now the meditator has seen formations by means of the three characteristics beginning with impermanence, and so he has therefore already penetrated among these eighteen insights the contemplations of impermanence, pain, and not-self.
Yasmā ca "yā ca aniccānupassanā yā ca animittānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ".	And then (1) the contemplation of impermanence and (11) the contemplation of the signless are one in meaning and different only in the letter,
Tathā "yā ca dukkhānupassanā yā ca appaṇihitānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ".	and so are (2) the contemplation of pain and (12) the contemplation of the desireless,
"Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nāna"nti (paṭi. ma. 1.227) vuttaṃ.	and so are (3) the contemplation of not-self and (13) the contemplation of voidness (see Paṭis II 63).
Tasmā tāpi paṭividdhā honti.	Consequently these have been penetrated by him as well.
Adhipaññādhammavipassanā pana sabbāpi vipassanā.	But (14) insight into states that is higher understanding is all kinds of insight,
Yathābhūtañāṇadassanaṃ kaṅkhāvitaraṇavisuddhiyā eva saṅgahitaṃ.	and (15) correct knowledge and vision is included in purification by overcoming doubt (Ch. XIX).
Iti idampi dvayaṃ paṭividdhameva hoti.	Consequently, these two have been penetrated by him as well.
Sesesu vipassanāñāṇesu kiñci paṭividdhaṃ, kiñci appaṭividdhaṃ, tesaṃ vibhāgaṃ parato āvikarissāma.	As to the remaining kinds of insight, some have been penetrated and some not. We shall deal with them below.29		Comm. NT: 29. Все комментарии (1)
Yadeva hi paṭividdhaṃ, taṃ sandhāya idaṃ vuttaṃ "evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā.	92. For it was with reference only to what has already been penetrated that it was said above: “having thus become familiar with the material and immaterial meditation subjects, and so having penetrated here already a part of those eighteen principal insights, which are later on to be attained in all their aspects by means of full understanding as abandoning starting with contemplation of dissolution,
Tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahatī"ti.	he consequently abandons things opposed [to what he has already penetrated]” (§89).
Знание возникновения и прекращения Таблица Палийский оригинал
723.So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā, yaṃ taṃ sammasanañāṇānantaraṃ "paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇa"nti (paṭi. ma. mātikā 1.6) udayabbayānupassanaṃ vuttaṃ, tassa adhigamāya yogaṃ ārabhati.	93.Having purified his knowledge in this way by abandoning the perceptions of permanence, etc., which oppose the contemplations of impermanence, etc., he passes on from comprehension knowledge and begins the task of attaining that of contemplation of rise and fall, which is expressed thus: “Understanding [630] of contemplating present states’ change is knowledge of contemplation of rise and fall” (Paṭis I 1), and which comes next after comprehension knowledge.
Ārabhamāno ca saṅkhepato tāva ārabhati.	94.When he does so, he does it first in brief.	Занимаясь этим, он сначала прибегает к краткому методу.
Tatrāyaṃ pāḷi –	Here is the text:	Вот какой здесь текст:
"Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ?	“How is it that understanding of contemplating present states’ change is knowledge of contemplation of rise and fall?	"Каким образом мудрость в отслеживании изменений явлений в настоящем является знанием отслеживания возникновения и прекращения?
Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ.	Present materiality is born [materiality]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge.	Тело в настоящем является рождённым, характеристика его порождения является возникновением, характеристика его изменения является прекращением, отслеживание является знанием.
Jātā vedanā… saññā… saṅkhārā… viññāṇaṃ… jātaṃ cakkhu - pe - jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇa"nti (paṭi. ma. 1.49).	Present feeling … perception … formations … consciousness … eye … (etc.) … Present becoming is born [becoming]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge” (Paṭis I 54).30	Ощущение в настоящем ... распознавание... умственные конструкции... сознание... зрение .... (и т.д.) бывание в настоящем является рождённым, характеристика его возникновения является возникновением, характеристика его изменения является прекращением, отслеживание является знанием."	Comm. NT: 30. For the elision represented by “… (etc.) …” see XX.9. In this case, however, the last two members of the dependent origination... Все комментарии (1)
So iminā pāḷinayena jātassa nāmarūpassa nibbattilakkhaṇaṃ jātiṃ uppādaṃ abhinavākāraṃ "udayo"ti, vipariṇāmalakkhaṇaṃ khayaṃ bhaṅgaṃ "vayo"ti samanupassati.	95. In accordance with the method of this text he sees the characteristic of generation, the birth, the arising, the aspect of renewal, of born materiality, as “rise,” and he sees its characteristic of change, its destruction, its dissolution, as “fall. ”	Согласно методу этого текста он видит характеристику порождения, рождение, возникновение, аспект возобновления рождённого тела как "возникновение" и видит его характеристику изменения, разрушение, разложение как "прекращение".
So evaṃ pajānāti "imassa nāmarūpassa uppattito pubbe anuppannassa rāsi vā nicayo vā natthi, uppajjamānassāpi rāsito vā nicayato vā āgamanaṃ nāma natthi, nirujjhamānassāpi disāvidisāgamanaṃ nāma natthi, niruddhassāpi ekasmiṃ ṭhāne rāsito nicayato nidhānato avaṭṭhānaṃ nāma natthi.	96. He understands thus: “There is no heap or store of unarisen mentality- materiality [existing] prior to its arising. When it arises, it does not come from any heap or store; and when it ceases, it does not go in any direction. There is nowhere any depository in the way of a heap or store or hoard of what has ceased.	Он познаёт так: "Нет кучи или хранилища невозникшего умственно-материального до его возникновения. Возникнув, оно не приходит из какой-то кучи или хранилища, и когда оно прекращается, оно не уходит ни в каком направлении. Нигде нет хранилища в виде кучи, склада или свалки того, что прекратилось.
Yathā pana vīṇāya vādiyamānāya uppannasaddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato, na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca upavīṇañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti.	But just as there is no store, prior to its arising, of the sound that arises when a lute is played, nor does it come from any store when it arises, nor does it go in any direction when it ceases, nor does it persist as a store when it has ceased (cf. S IV 197), but on the contrary, not having been, it is brought into being owing to the lute, the lute’s neck, and the man’s appropriate effort, and having been, it vanishes—	Но подобно тому как до возникновения нет хранилища звука, который возникает когда играют на лютне, и возникая он не приходит ни из какого хранилища, прекращаясь он не отправляется в каком-либо направлении, а прекратившись он не сохраняется в виде хранилища, наоборот, сначала его не было, но потом он появился благодаря лютне, грифу лютни и должным усилиям человека. Существуя он исчезает.
Evaṃ sabbepi rūpārūpino dhammā ahutvā sambhonti, hutvā paṭiventī"ti.	so too all material and immaterial states, not having been, are brought into being, and having been, they vanish.”	Так и все материальные и нематериальные явления - их не было, они порождаются, просуществовав они исчезают.
724.Evaṃ saṅkhepato udayabbayamanasikāraṃ katvā puna yāni etasseva udayabbayañāṇassa vibhaṅge –	97. Having given attention to rise and fall in brief thus, he again [does so in detail according to condition and instant by seeing those characteristics] as given in the exposition of that same knowledge of rise and fall thus:	Таким образом направив внимание на возникновение и прекращение кратко, он вновь [направляет внимание, но уже подробно] как даётся в объяснении этого же знания возникновения и прекращения:
"Avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati.	“(1) He sees the rise of the materiality aggregate in the sense of conditioned arising thus: With the arising of ignorance there is the arising of materiality;	Он видит возникновение совокупности тел в смысле обусловленного возникновения так: "с возникновением неведения есть возникновение тела"
Taṇhāsamudayā… kammasamudayā… āhārasamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati.	(2) … with the arising of craving … (3) … with the arising of kamma … (4) he sees the rise of the materiality aggregate in the sense of conditioned arising thus: With the arising of nutriment there is the arising of materiality;	С возникновением жажды... с возникновением каммы... он видит возникновение совокупности тел в смысле обусловленного возникновения так: "с возникновением пищи есть возникновение тела".
Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati.	(5) one who sees the characteristic of generation sees the rise of the materiality aggregate.	Тот, кто видит характеристику порождения видит возникновение совокупности тел.
Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.	One who sees the rise of the materiality aggregate sees these five characteristics.	Тот, кто видит возникновение совокупности тел видит эти 5 характеристик.
"Avijjānirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati.	“(1) He sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of ignorance there is the cessation of materiality;	Он видит прекращение совокупности тел в смысле обусловленного прекращения так: "с прекращением неведения есть прекращение тела.
Taṇhānirodhā… kammanirodhā… āhāranirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati.	(2) … with the cessation of craving … (3) … with the cessation of kamma … (4) he sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of nutriment there is the cessation of materiality; [631]	С прекращением жажды... с прекращением каммы... Он видит прекращение совокупности тел в смысле обусловленного прекращения так: "с прекращением пищи есть прекращение тела".
Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati.	(5) one who sees the characteristic of change sees the fall of the materiality aggregate.	Тот, кто видит характеристику изменения видит прекращение совокупности тел.
Rūpakkhandhassa vayaṃ passantopi imāni pañca lakkhaṇāni passati" (paṭi. ma. 1.50).	One who sees the fall of the materiality aggregate sees these five characteristics” (Paṭis I 55f.).	Тот, кто видит прекращение совокупности тел видит эти пять характеристик.
Tathā "avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati.	Likewise: “(1) He sees the rise of the feeling aggregate in the sense of conditioned arising thus: With the arising of ignorance there is the arising of feeling;
Taṇhāsamudayā… kammasamudayā… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati.	(2) … with the arising of craving … (3) … with the arising of kamma … (4) he sees the rise of the feeling aggregate in the sense of conditioned arising thus: With the arising of contact there is the arising of feeling;
Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati.	(5) one who sees the characteristic of generation sees the rise of the feeling aggregate.
Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.	One who sees the rise of the feeling aggregate sees those five characteristics.
Avijjānirodhā… taṇhānirodhā… kammanirodhā… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati.	“(1) He sees the fall of the feeling aggregate in the sense of conditioned cessation thus: With the cessation of ignorance there is the cessation of feeling; (2) … with the cessation of craving … (3) … with the cessation of kamma … (4) he sees the fall of the feeling aggregate in the sense of conditioned cessation thus: With the cessation of contact there is the cessation of feeling;
Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati.	(5) one who sees the characteristic of change sees the fall of the feeling aggregate.
Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati" (paṭi. ma. 1.50).	One who sees the fall of the feeling aggregate sees these five characteristics” (Paṭis I 55f.).
Vedanākkhandhassa viya ca saññāsaṅkhāraviññāṇakkhandhānaṃ.	And as in the case of the feeling aggregate, [that is, substituting “contact” for the “nutriment” in the case of materiality,] so for the perception and formations aggregates.
Ayaṃ pana viseso, viññāṇakkhandhassa phassaṭṭhāne "nāmarūpasamudayā, nāmarūpanirodhā"ti –	So also for the consciousness aggregate with this difference, that for the phrases containing “contact” there are substituted “with the arising of mentality-materiality” and “with the cessation of mentality-materiality. ”
Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā paññāsa lakkhaṇāni vuttāni.	So there are fifty characteristics stated with the ten in the case of each aggregate by seeing rise and fall,
Tesaṃ vasena evampi rūpassa udayo evampi rūpassa vayo, evampi rūpaṃ udeti, evampi rūpaṃ vetīti paccayato ceva khaṇato ca vitthārena manasikāraṃ karoti.	by means of which he gives attention in detail according to condition and according to instant (moment) in this way: “The rise of materiality is thus; its fall is thus; so it rises, so it falls.”
725.Tassevaṃ manasikaroto "iti kirime dhammā ahutvā sambhonti, hutvā paṭiventī"ti ñāṇaṃ visadataraṃ hoti.	98. As he does so his knowledge becomes clearer thus: “So, it seems, these states, not having been, are brought into being; having been, they vanish. ”	По мере этого его знание становится яснее следующим образом: "Выходит, этих явлений не было, они порождаются, просуществовав они исчезают."
Tassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti.	When he thus sees rise and fall in the two ways, according to condition and according to instant, the several truths, aspects of the dependent origination, methods, and characteristics become evident to him.
726.Yañhi so avijjādisamudayā khandhānaṃ samudayaṃ, avijjādinirodhā ca khandhānaṃ nirodhaṃ passati, idamassa paccayato udayabbayadassanaṃ.	99.When he sees the arising of aggregates with the arising of ignorance and the cessation of aggregates with the cessation of ignorance, this is his seeing of rise and fall according to condition.
Yaṃ pana nibbattilakkhaṇavipariṇāmalakkhaṇāni passanto khandhānaṃ udayabbayaṃ passati, idamassa khaṇato udayabbayadassanaṃ, uppattikkhaṇeyeva hi nibbattilakkhaṇaṃ.	When he sees the rise and fall of aggregates by seeing the characteristic of generation and the characteristic of change, this is his seeing of rise and fall according to instant. For it is only at the instant of arising that there is the characteristic of generation,
Bhaṅgakkhaṇe ca vipariṇāmalakkhaṇaṃ.	and only at the instant of dissolution that there is the characteristic of change.
727.Iccassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato paccayato udayadassanena samudayasaccaṃ pākaṭaṃ hoti janakāvabodhato.	100.So when he sees rise and fall in the two ways, according to condition and according to instant thus, the truth of origination becomes evident to him through seeing rise according to condition owing to his discovery of the progenitor.
Khaṇato udayadassanena dukkhasaccaṃ pākaṭaṃ hoti jātidukkhāvabodhato.	The truth of suffering becomes evident to him through seeing rise according to instant owing to his discovery of the suffering due to birth.
Paccayato vayadassanena nirodhasaccaṃ pākaṭaṃ hoti paccayānuppādena paccayavataṃ anuppādāvabodhato.	The truth of cessation becomes evident to him through seeing fall according to condition owing to his discovery of the non-arising of things produced by conditions when their conditions do not arise.
Khaṇato vayadassanena dukkhasaccameva pākaṭaṃ hoti maraṇadukkhāvabodhato.	The truth of suffering becomes evident to him too through seeing fall according to instant owing to his discovery of the suffering due to death.
Yañcassa udayabbayadassanaṃ, maggovāyaṃ lokikoti maggasaccaṃ pākaṭaṃ hoti tatra sammohavighātato.	And his seeing of rise and fall becomes evident to him as the truth of the path thus: “This is the mundane path” owing to abolition of confusion about it.
728.Paccayato cassa udayadassanena anulomo paṭiccasamuppādo pākaṭo hoti, "imasmiṃ sati idaṃ hotī"ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) avabodhato.	101.The dependent origination in forward order becomes evident to him through seeing rise according to condition owing to his discovery that “When this exists, that comes to be” (M I 262).
Paccayato vayadassanena paṭilomo paṭiccasamuppādo pākaṭo hoti, "imassa nirodhā idaṃ nirujjhatī"ti (ma. ni. 1.406; saṃ. ni. 2.21; udā. 2) avabodhato.	The dependent origination in reverse order becomes evident to him through seeing fall according to condition owing to his discovery that “When this does not exist, that does not come to be” (M I 264).
Khaṇato pana udayabbayadassanena paṭiccasamuppannā dhammā pākaṭā honti saṅkhatalakkhaṇāvabodhato.	Dependently- arisen states become evident to him through seeing rise and fall according to instant owing to his discovery of the characteristic of the formed;
Udayabbayavanto hi saṅkhatā, te ca paṭiccasamuppannāti.	for the things possessed of rise and fall are formed and conditionally arisen.
729.Paccayato cassa udayadassanena ekattanayo pākaṭo hoti hetuphalasambandhena santānassa anupacchedāvabodhato.	102.The method of identity becomes evident to him through seeing rise according to condition owing to his discovery of unbroken continuity in the connection of cause with fruit.
Atha suṭṭhutaraṃ ucchedadiṭṭhiṃ pajahati.	Then he more thoroughly abandons the annihilation view.
Khaṇato udayadassanena nānattanayo pākaṭo hoti navanavānaṃ uppādāvabodhato.	The method of diversity becomes evident to him through seeing rise according to instant owing to his discovery that each [state] is new [as it arises].
Atha suṭṭhutaraṃ sassatadiṭṭhiṃ pajahati.	Then he more thoroughly abandons the eternity view.
Paccayato cassa udayabbayadassanena abyāpāranayo pākaṭo hoti dhammānaṃ avasavattibhāvāvabodhato.	The method of uninterestedness becomes evident to him through seeing rise and fall according to condition owing to his discovery of the inability of states to have mastery exercised over them.
Atha suṭṭhutaraṃ attadiṭṭhiṃ pajahati.	Then he more thoroughly abandons the self view.
Paccayato pana udayadassanena evaṃdhammatānayo pākaṭo hoti paccayānurūpena phalassa uppādāvabodhato.	The method of ineluctable regularity becomes evident to him through seeing rise according to condition owing to his discovery of the arising of the fruit when the suitable conditions are there.
Atha suṭṭhutaraṃ akiriyadiṭṭhiṃ pajahati.	Then he more thoroughly abandons the moral-inefficacy-of-action view.
730.Paccayato cassa udayadassanena anattalakkhaṇaṃ pākaṭaṃ hoti dhammānaṃ nirīhakattapaccayapaṭibaddhavuttitāvabodhato.	103.The characteristic of not-self becomes evident to him through seeing rise according to condition owing to his discovery that states have no curiosity and that their existence depends upon conditions.
Khaṇato udayabbayadassanena aniccalakkhaṇaṃ pākaṭaṃ hoti hutvā abhāvāvabodhato, pubbantāparantavivekāvabodhato ca.	The characteristic of impermanence becomes evident to him through seeing rise and fall according to instant owing to his discovery of non-existence after having been and owing to his discovery that they are secluded from past and future.
Dukkhalakkhaṇampi pākaṭaṃ hoti udayabbayehi paṭipīḷanāvabodhato.	The characteristic of pain becomes evident to him [through that] too owing to his discovery of oppression by rise and fall.
Sabhāvalakkhaṇampi pākaṭaṃ hoti udayabbayaparicchinnāvabodhato.	And the characteristic of individual essence becomes evident to him [through that] too owing to his discovery of delimitation [of states] by rise and fall.31		Comm. NT: 31. Все комментарии (1)
Sabhāvalakkhaṇe saṅkhatalakkhaṇassa tāvakālikattampi pākaṭaṃ hoti udayakkhaṇe vayassa, vayakkhaṇe ca udayassa abhāvāvabodhatoti.	And in the characteristic of individual essence the temporariness of the characteristic of what is formed becomes evident to him [through that] too owing to his discovery of the non-existence of fall at the instant of rise and the non- existence of rise at the instant of fall. 32		Comm. NT: 32. Все комментарии (1)
731.Tassevaṃ pākaṭībhūtasaccapaṭiccasamuppādanayalakkhaṇabhedassa "evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī"ti niccanavāva hutvā saṅkhārā upaṭṭhahanti.	104.When the several truths, aspects of the dependent origination, methods, and characteristics have become evident to him thus, then formations appear to him as perpetually renewed: “So these states, it seems, being previously unarisen, critic, and being arisen, they cease.”		critic - ошибка распознавания, должно быть arise Все комментарии (1)
Na kevalañca niccanavā, sūriyuggamane ussāvabindu viya udakabubbuḷo viya udake daṇḍarāji viya āragge sāsapo viya vijjuppādo viya ca parittaṭṭhāyino.	And they are not only perpetually renewed, but they are also short-lived like dew-drops at sunrise (A IV 137), like a bubble on water (S III 14 I), like a line drawn on water (A IV 137), like a mustard seed on an awl’s point (Nidd I 42), like a lightning flash (Nidd I 43).
Māyāmarīcisupinantaalātacakkagandhabbanagarapheṇakadaliādayo viya assārā nissārāti cāpi upaṭṭhahanti.	And they appear without core, like a conjuring trick (S III 141), like a mirage (Dhp 46), like a dream (Sn 807), like the circle of a whirling firebrand (source untraced), like a goblin city (source untraced), like froth (Dhp 46), like a plantain trunk (S III 142), and so on.
Ettāvatānena "vayadhammameva uppajjati, uppannañca vayaṃ upetī"ti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ nāma taruṇavipassanāñāṇaṃ adhigataṃ hoti, yassādhigamā āraddhavipassakoti saṅkhaṃ gacchati.	At this point he has attained tender insight-knowledge called contemplation of rise and fall, which has become established by penetrating the fifty characteristics in this manner: “Only what is subject to fall arises; and to be arisen necessitates fall. ” With the attainment of this he is known as a “beginner of insight. ”
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732.Athassa imāya taruṇavipassanāya āraddhavipassakassa dasa vipassanupakkilesā uppajjanti.	105. Now, when he is a beginner of insight with this tender insight, ten imperfections of insight arise in him.
Vipassanupakkilesā hi paṭivedhappattassa ariyasāvakassa ceva vippaṭipannakassa ca nikkhittakammaṭṭhānassa kusītapuggalassa nuppajjanti.	For imperfections of insight do not arise either in a noble disciple who has reached penetration [of the truths] or in persons erring in virtue, neglectful of their meditation subject and idlers.
Sammāpaṭipannakassa pana yuttapayuttassa āraddhavipassakassa kulaputtassa uppajjantiyeva.	They arise only in a clansman who keeps to the right course, devotes himself continuously [to his meditation subject] and is a beginner of insight.
Katame pana te dasa upakkilesāti?	But what are these ten imperfections?
Obhāso, ñāṇaṃ, pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikantīti.	They are: (1) illumination, (2) knowledge, (3) rapturous happiness, (4) tranquillity, (5) bliss (pleasure), (6) resolution, (7) exertion, (8) assurance, (9) equanimity, and (10) attachment.
Vuttañhetaṃ –	106.For this is said:
"Kathaṃ dhammuddhaccaviggahitamānasaṃ hoti?	“How does the mind come to be seized by agitation about higher states?
Aniccato manasikaroto obhāso uppajjati, 'obhāso dhammo'ti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ.	When a man is bringing [formations] to mind as impermanent, illumination arises in him. He adverts to the illumination thus, ‘Illumination is a [Noble One’s] state.’33 The distraction due to that is agitation.		Comm. NT: 33. In this connection Vism- mhṭ quotes the following text: Все комментарии (1)
Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti.	When his mind is seized by that agitation, he does not understand correctly [their] appearance as impermanent,
Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti".	he does not understand correctly [their] appearance as painful, he does not understand correctly [their] appearance as not-self.
Tathā "aniccato manasikaroto ñāṇaṃ uppajjati - pe - pīti… passaddhi… sukhaṃ… adhimokkho… paggaho… upaṭṭhānaṃ… upekkhā… nikanti uppajjati, 'nikanti dhammo'ti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ.	“Likewise, when he is bringing [formations] to mind as impermanent, knowledge arises in him … happiness … tranquillity … bliss … resolution … exertion … establishment … equanimity … attachment arises in him. He adverts to the attachment thus, ‘Attachment is a [Noble One’s] state.’ The distraction due to that is agitation.
Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti.	When his mind is seized by that agitation, he does not correctly understand [their] appearance as impermanent,
Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī"ti (paṭi. ma. 2.6).	he does not correctly understand [their] appearance as painful, he does not correctly understand [their] appearance as not-self” (Paṭis II 100).
733.Tattha obhāsoti vipassanobhāso.	107.1. Herein, illumination is illumination due to insight.34		Comm. NT: 34. Все комментарии (1)
Tasmiṃ uppanne yogāvacaro "na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggappattosmi phalapattosmī"ti amaggameva "maggo"ti, aphalameva ca "phala"nti gaṇhāti.	When it arises, the meditator thinks, “Such illumination never arose in me before. I have surely reached the path, reached fruition;” thus he takes what is not the path to be the path and what is not fruition to be fruition.
Tassa amaggaṃ "maggo"ti aphalaṃ "phala"nti gaṇhato vipassanāvīthi ukkantā nāma hoti.	When he takes what is not the path to be the path and what is not fruition to be fruition, the course of his insight is interrupted.
So attano mūlakammaṭṭhānaṃ vissajjetvā obhāsameva assādento nisīdati.	He drops his own basic meditation subject and sits just enjoying the illumination.
So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati.	108.But this illumination arises in one bhikkhu illuminating only as much as the seat he is sitting on;
Kassaci antogabbhaṃ.	in another, the interior of his room;
Kassaci bahigabbhampi.	in another, the exterior of his room;
Kassaci sakalavihāraṃ, gāvutaṃ, aḍḍhayojanaṃ, yojanaṃ, dviyojanaṃ, tiyojanaṃ - pe - kassaci pathavītalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno.	in another the whole monastery … a quarter league … a half league … a league … two leagues … three leagues; in another bhikkhu it arises making a single light from the earth’s surface up to the Brahmā-world.
Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi.	But in the Blessed One it arose illuminating the ten-thousandfold world-element.
Evaṃ vemattatāya cassa idaṃ vatthu – cittalapabbate kira dvikuṭṭagehassa anto dve therā nisīdiṃsu.	109. This story illustrates how it varies. Two elders, it seems, were sitting inside a room with a double wall at Cittalapabbata.
Taṃdivasañca kāḷapakkhuposatho hoti, meghapaṭalacchannā disā, rattibhāge caturaṅgasamannāgataṃ tamaṃ pavattati.	It was the Uposatha of the dark of the moon that day. All directions were covered by a blanket of cloud, and at night the four-factored gloom35 prevailed.		Comm. NT: 35. Caturaṅga-samannāgataṃ tamaṃ—“four-factored gloom” is mentioned also at S-a I 170, M-a V 16 (c. andhakāra), and Ud-a 66, 304. Все комментарии (1)
Atheko thero āha – "bhante, mayhaṃ idāni cetiyaṅgaṇamhi sīhāsane pañcavaṇṇāni kusumāni paññāyantī"ti.	Then one elder said, “Venerable sir, the flowers of the five colours on the lion table on the shrine terrace are visible to me now.”
Taṃ itaro āha – "anacchariyaṃ, āvuso, kathesi, mayhaṃ panetarahi mahāsamuddamhi yojanaṭṭhāne macchakacchapā paññāyantī"ti.	The other said, “What you say is nothing wonderful, friend. Actually the fishes and turtles in the ocean a league away are visible to me now.”
Ayaṃ pana vipassanupakkileso yebhuyyena samathavipassanālābhino uppajjati.	110.This imperfection of insight usually arises in one who has acquired serenity and insight.
So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato "arahā aha"nti cittaṃ uppādeti uccavālikavāsī mahānāgatthero viya haṃkanakavāsī mahādattatthero viya cittalapabbate niṅkapeṇṇakapadhānagharavāsī cūḷasumanatthero viya ca.	Because the defilements suppressed by the attainments do not manifest themselves, he thinks, “I am an Arahant,” like the Elder Mahā-Nāga who lived at Uccavālika, like the Elder Mahā-Datta who lived at Haṅkana, like the Elder Cūḷa- Sumana who lived in the Nikapenna meditation house at Cittalapabbata.
Tatridaṃ ekavatthuparidīpanaṃ – talaṅgaravāsī dhammadinnatthero kira nāma eko pabhinnapaṭisambhido mahākhīṇāsavo mahato bhikkhusaṅghassa ovādadāyako ahosi.	111.Here is one story as an illustration. The Elder Dhammadinna, it seems, who lived at Talaṅgara—one of the great ones with cankers destroyed who possessed the categories of discrimination—was the instructor of a large community of bhikkhus.
So ekadivasaṃ attano divāṭṭhāne nisīditvā "kinnu kho amhākaṃ ācariyassa uccavālikavāsīmahānāgattherassa samaṇabhāvakiccaṃ matthakaṃ pattaṃ, no"ti āvajjanto puthujjanabhāvamevassa disvā "mayi agacchante puthujjanakālakiriyameva karissatī"ti ca ñatvā iddhiyā vehāsaṃ uppatitvā divāṭṭhāne nisinnassa therassa samīpe orohitvā vanditvā vattaṃ dassetvā ekamantaṃ nisīdi.	One day, as he was sitting in his own daytime quarters, he wondered, “Has our teacher, the Elder Mahā-Nāga who lives at Uccavālika, brought his work of asceticism to its conclusion, or not? ” He saw that he was still an ordinary man, and he knew that if he did not go to him, he would die an ordinary man. He rose up into the air with supernormal power and alighted near the elder, who was sitting in his daytime quarters. He paid homage to him, doing his duty, and sat down at one side.
"Kiṃ, āvuso dhammadinna, akāle āgatosī"ti ca vutte "pañhaṃ, bhante, pucchituṃ āgatomhī"ti āha.	To the question, “Why have you come unexpectedly, friend Dhammadinna?” he replied, “I have come to ask a question, venerable sir.”
Tato "pucchāvuso, jānamānā kathayissāmā"ti vutte pañhasahassaṃ pucchi.	He was told, “Ask, friend. If we know, we shall say.” He asked a thousand questions.
Thero pucchitapucchitaṃ asajjamānova kathesi.	112.The elder replied without hesitation to each question.
Tato "atitikkhaṃ vo, bhante, ñāṇaṃ, kadā tumhehi ayaṃ dhammo adhigato"ti vutte "ito saṭṭhivassakāle, āvuso"ti āha.	To the remark, “Your knowledge is very keen, venerable sir; when was this state attained by you?” he replied, “Sixty years ago, friend.”
Samādhimpi, bhante, vaḷañjethāti, na yidaṃ, āvuso, bhāriyanti.	“Do you practice concentration, venerable sir?”— “That is not difficult, friend.”
Tena hi, bhante, ekaṃ hatthiṃ māpethāti.	—“Then make an elephant, venerable sir.”
Thero sabbasetaṃ hatthiṃ māpesi.	The elder made an elephant all white.
Idāni, bhante, yathā ayaṃ hatthī añcitakaṇṇo pasāritanaṅguṭṭho soṇḍaṃ mukhe pakkhipitvā bheravaṃ koñcanādaṃ karonto tumhākaṃ abhimukho āgacchati, tathā naṃ karothāti.	“Now, venerable sir, make that elephant come straight at you with his ears outstretched, his tail extended, putting his trunk in his mouth and making a horrible trumpeting.” The elder did so.
Thero tathā katvā vegena āgacchato hatthissa bheravaṃ ākāraṃ disvā uṭṭhāya palāyituṃ āraddho.	Seeing the frightful aspect of the rapidly approaching elephant, he sprang up and made to run away.
Tamenaṃ khīṇāsavatthero hatthaṃ pasāretvā cīvarakaṇṇe gahetvā "bhante, khīṇāsavassa sārajjaṃ nāma hotī"ti āha.	Then the elder with cankers destroyed put out his hand, and catching him by the hem of his robe, he said, “Venerable sir, is there any timidity in one whose cankers are destroyed? ”
So tamhi kāle attano puthujjanabhāvaṃ ñatvā "avassayo me, āvuso, dhammadinna hohī"ti vatvā pādamūle ukkuṭikaṃ nisīdi.	113. Then he recognized that he was still an ordinary man. He knelt at Dhammadinna’s feet and said, “Help me, friend Dhammadinna.”
"Bhante, tumhākaṃ avassayo bhavissāmiccevāhaṃ āgato, mā cintayitthā"ti kammaṭṭhānaṃ kathesi.	—“Venerable sir, I will help you; that is why I came. Do not worry.” Then he expounded a meditation subject to him.
Thero kammaṭṭhānaṃ gahetvā caṅkamaṃ āruyha tatiye padavāre aggaphalaṃ arahattaṃ pāpuṇi.	The elder took the meditation subject and went up on to the walk, and with the third footstep he reached Arahantship.
Thero kira dosacarito ahosi.	The elder was a bhikkhu of hating temperament, it seems.
Evarūpā bhikkhū obhāse kampanti.	Such bhikkhus waver on account of illumination.
734.Ñāṇanti vipassanāñāṇaṃ.	114.2. Knowledge is knowledge due to insight.
Tassa kira rūpārūpadhamme tulayantassa tīrentassa vissaṭṭhaindavajiramiva avihatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ ñāṇaṃ uppajjati.	As he is estimating and judging material and immaterial states perhaps knowledge that is unerring, keen, incisive, and very sharp arises in him, like a lightning flash.
Pītīti vipassanāpīti.	115. 3. Rapturous happiness is happiness due to insight.
Tassa kira tasmiṃ samaye khuddakāpīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti ayaṃ pañcavidhā pīti sakalasarīraṃ pūrayamānā uppajjati.	Perhaps at that time the five kinds of happiness, namely, minor happiness, momentary happiness, showering happiness, uplifting happiness, and pervading (rapturous) happiness arise in him filling his whole body.
Passaddhīti vipassanāpassaddhi.	116. 4. Tranquillity is tranquillity due to insight.
Tassa kira tasmiṃ samaye rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittānaṃ neva daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññaṃ, na vaṅkatā hoti, atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni suvisadāni ujukāniyeva honti.	As he is sitting at that time in his night or day quarters perhaps there is no fatigue or heaviness or rigidity or unwieldiness or sickness or crookedness in his body and his mind, but rather his body and mind are tranquillized, light, malleable, wieldy, quite sharp, and straight.
So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati.	With his body and mind aided by this tranquillity, etc., he experiences at that time the superhuman delight
Yaṃ sandhāya vuttaṃ –	with reference to which it is said:
"Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;	A bhikkhu when his mind is quiet Retires to an empty place,
Amānusī rati hoti, sammā dhammaṃ vipassato.	And his right insight in the Dhamma Gives him superhuman delight.
"Yato yato sammasati, khandhānaṃ udayabbayaṃ;	It is because he comprehends The rise and fall of aggregates
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata"nti. (dha. pa. 373-374);	That he finds happiness and joy And knows it to be deathless (Dhp 373f.).
Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādisampayuttā passaddhi uppajjati.	This is how tranquillity, associated with lightness, etc., arises in him, bringing about this superhuman delight.
Sukhanti vipassanāsukhaṃ.	117. 5. Bliss (pleasure) is bliss due to insight.
Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati.	At that time perhaps there arises in him exceedingly refined bliss (pleasure) flooding his whole body.
Adhimokkhoti saddhā.	118. 6. Resolution is faith.
Vipassanāsampayuttāyeva hissa cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā uppajjati.	For strong faith arises in him in association with insight in the form of extreme confidence of consciousness and its concomitants.
Paggahoti vīriyaṃ.	119.7. Exertion is energy.
Vipassanāsampayuttameva hissa asithilaṃ anaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati.	For well-exerted energy, neither too lax nor too strained, arises in him in association with insight.
Upaṭṭhānanti sati.	120.8. Assurance (lit. establishment) is mindfulness.
Vipassanāsampayuttāyeva hissa supaṭṭhitā supatiṭṭhitā nikhātā acalā pabbatarājasadisā sati uppajjati.	For well-established (well- assured), well-founded mindfulness, which is dug in and as immovable as the king of mountains, arises in him in association with insight.
So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasikaroti paccavekkhati, taṃ taṃ ṭhānamassa okkhanditvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti.	Whatever subject he adverts to, consciously reacts to, gives attention to, reviews, appears to him (he is assured of) owing to mindfulness, which descends into it,36 enters into it, just as the other world does to one who has the divine eye.		Comm. NT: 36.Okkhandati—“to descend into”: not in PED; see XXII.34 and M-a I 238. Все комментарии (1)
Upekkhāti vipassanupekkhā ceva āvajjanupekkhā ca.	121.9. Equanimity is both equanimity about insight and equanimity in adverting.37		Comm. NT: 37. Все комментарии (1)
Tasmiṃ hissa samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhāpi balavatī uppajjati.	For equanimity about insight, which is neutrality about formations, arises strongly in him at that time.
Manodvāre āvajjanupekkhāpi.	It is also equanimity in adverting in the mind door.
Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva pattapuṭe pakkhitta tattanārāco viya ca sūrā tikhiṇā hutvā vahati.	For whatever the subject he adverts to, his adverting works as incisively and sharply as a lightning flash, like a red-hot spear plunged into a basket of leaves.
Nikantīti vipassanānikanti.	122.10. Attachment is attachment due to insight.
Evaṃ obhāsādipaṭimaṇḍitāya hissa vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati.	For when his insight is adorned with illumination, etc., attachment arises in him, which is subtle and peaceful in aspect, and it relies on (clings to) that insight;
Yā nikanti kilesoti pariggahetumpi na sakkā hoti.	and he is not able to discern that attachment as a defilement.
Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro "na vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikanti uppannapubbā, addhā maggappattosmi phalappattosmī"ti amaggameva "maggo"ti aphalameva ca "phala"nti gaṇhāti.	123.And as in the case of illumination, so too in the case of the other imperfections that may arise, the meditator thinks thus: “Such knowledge … such rapturous happiness … tranquillity … bliss … resolution … exertion … assurance … equanimity … attachment never arose in me before. I have surely reached the path, reached fruition.” Thus he takes what is not the path to be the path and what is not fruition to be fruition.
Tassa amaggaṃ "maggo"ti aphalaṃ "phala"nti gaṇhato vipassanāvīthi ukkantā nāma hoti.	When he takes what is not the path to be the path and what is not fruition to be fruition, the course of his insight is interrupted.
So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdatīti.	He drops his basic meditation subject and sits just enjoying the attachment.
735.Ettha ca obhāsādayo upakkilesavatthutāya upakkilesāti vuttā, na akusalattā.	124. And here illumination, etc., are called imperfections because they are the basis for imperfection, not because they are [kammically] unprofitable.
Nikanti pana upakkileso ceva upakkilesavatthu ca.	But attachment is both an imperfection and the basis for imperfection.
Vatthuvaseneva cete dasa.	As basis only they amount to ten;
Gāhavasena pana samatiṃsa honti.	but with the different ways of taking them they come to thirty.
Kathaṃ?	125. How?
"Mama obhāso uppanno"ti gaṇhato hi diṭṭhigāho hoti, "manāpo vata obhāso uppanno"ti gaṇhato mānagāho, obhāsaṃ assādayato taṇhāgāho, iti obhāse diṭṭhimānataṇhāvasena tayo gāhā.	When a man takes it thus, “illumination has arisen in me,” his way of taking is due to [false] view. When he takes it thus, “How agreeable this illumination that has arisen is,” his way of taking is due to pride (conceit). When he relishes the illumination, his way of taking is due to craving. So there are three ways of taking it in the case of illumination, that is to say, due to [false] view, to pride (conceit), and to craving.
Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti.	Likewise with the rest. So they come to thirty with the three ways of taking them.
Tesaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu kampati vikkhipati.	Owing to their influence an unskilful, unwary meditator wavers and gets distracted about illumination, etc.,
Obhāsādīsu ekekaṃ "etaṃ mama, esohamasmi, eso me attā"ti (ma. ni. 1.241) samanupassati.	and he sees each one of them-illumination and the rest-as “This is mine, this is I, this is my self” (M I 135).
Tenāhu porāṇā –	Hence the Ancients said:
"Obhāse ceva ñāṇe ca, pītiyā ca vikampati;	He wavers about illumination, And knowledge, rapturous happiness,
Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.	About the tranquilness, the bliss, Whereby his mind becomes confused;
"Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;	He wavers about resolution, Exertion, and assurance, too,
Upekkhāvajjanāyañca, upekkhāya nikantiyā"ti. (paṭi. ma. 2.7);	The adverting-equanimity, And equanimity and attachment (Paṭis II 102).
Определение пути и того, что не является путём Таблица Палийский оригинал
736.Kusalo pana paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu "ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo"ti iti vā taṃ paññāya paricchindati upaparikkhati.	126. But when illumination, etc., arise, a skilful, wary meditator who is endowed with discretion either defines and examines it with understanding thus: “This illumination has arisen.38 But it is impermanent, formed, conditionally arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation.”		Comm. NT: 38. Be Vism-mhṭ reads “ayaṃ kho so” instead of the “ayaṃ kho me” in the Ee and Ae editions. Все комментарии (1)
Atha vā panassa evaṃ hoti, "sace obhāso attā bhaveyya, 'attā'ti gahetuṃ vaṭṭeyya.	Or he thinks: “If illumination were self, it would be right to take it as self;
Anattā ca panāyaṃ 'attā'ti gahito.	but being not-self, it is taken as self.
Tasmā so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, uppādavayapaṭipīḷanaṭṭhena dukkho"ti sabbaṃ arūpasattake vuttanayena vitthāretabbaṃ.	Therefore it is not-self in the sense of no power being exercisable over it; it is impermanent in the sense of non-existence after having come to be; it is painful in the sense of oppression by rise and fall,” all of which should be treated in detail according to the method given under the immaterial septad (§83).
Yathā ca obhāse, evaṃ sesesupi.	And as in the case of illumination, so too with the rest.
So evaṃ upaparikkhitvā obhāsaṃ "netaṃ mama, nesohamasmi, na meso attā"ti (ma. ni. 1.241) samanupassati.	127.Having investigated it thus, he sees the illumination as “This is not mine, this is not I, this is not my self.”
Ñāṇaṃ - pe - nikantiṃ "netaṃ mama, nesohamasmi, na meso attā"ti (ma. ni. 1.241) samanupassati.	He sees knowledge … (etc.) … attachment as “This is not mine, this is not I, this is not my self.”
Evaṃ samanupassanto obhāsādīsu na kampati na vedhati.	Seeing thus, he does not waver or vacillate about the illumination, and so on.
Tenāhu porāṇā –	Hence the Ancients said:
"Imāni dasa ṭhānāni, paññāyassa pariccitā;	So when a man of understanding has Examined these ten things and is now skilled
Dhammuddhaccakusalo hoti, na ca vikkhepaṃ gacchatī"ti. (paṭi. ma. 2.7);	In agitation about higher states He no more falls a prey to wavering (Paṭis II 102).
So evaṃ vikkhepaṃ agacchanto taṃ samatiṃsavidhaṃ upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo.	128. So he unravels this thirtyfold skein of imperfections without falling a prey to wavering. “The states consisting in illumination, etc., are not the path;
Upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti.	but it is insight knowledge that is free from imperfections and keeps to its course that is the path.” He defines what is the path and what is not the path thus (above).
Tassevaṃ "ayaṃ maggo, ayaṃ na maggo"ti maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ maggāmaggañāṇadassanavisuddhīti veditabbaṃ.	129. The knowledge that is established in him by his coming to know the path and the not-path thus, “This is the path, this is not the path,” should he understood as the purification by knowledge and vision of what is the path and what is not the path.
Ettāvatā ca pana tena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti.	130. So at this point the defining of three truths has been effected by him.
Kathaṃ?	How?
Diṭṭhivisuddhiyaṃ tāva nāmarūpassa vavatthāpanena dukkhasaccassa vavatthānaṃ kataṃ.	The defining of the truth of suffering has been effected with the defining of mentality-materiality in the purification of view.
Kaṅkhāvitaraṇavisuddhiyaṃ paccayapariggahaṇena samudayasaccassa vavatthānaṃ.	The defining of the truth of origination has been effected with the discerning of conditions in the purification by overcoming doubt.
Imissaṃ maggāmaggañāṇadassanavisuddhiyaṃ sammāmaggassa avadhāraṇena maggasaccassa vavatthānaṃ katanti, evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti.	The defining of the truth of the path has been effected with the emphasizing of the right path in this purification by knowledge and vision of what is the path and what is not the path. So the defining of three truths has been effected firstly by means of mundane knowledge only.
Iti sādhujanapāmojjatthāya kate visuddhimagge	in the Path of Purification composed for the purpose of gladdening good people.
Paññābhāvanādhikāre	in the Treatise on the Development of Understanding
Maggāmaggañāṇadassanavisuddhiniddeso nāma	called “The Description of Purification by Knowledge and Vision of What Is the Path and What is Not the Path”
Vīsatimo paricchedo.	The twentieth chapter

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