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| 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.
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| 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.
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| 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.
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| 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). |