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| 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.
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| "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. |