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Постижение материальной (телесной) семёрки Палийский оригинал
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| 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: |
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| 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. |