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| 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.
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| 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.
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| 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.
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| 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. |