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| 732.Athassa imāya taruṇavipassanāya āraddhavipassakassa dasa vipassanupakkilesā uppajjanti. | 105. Now, when he is a beginner of insight with this tender insight, ten imperfections of insight arise in him. | |
| Vipassanupakkilesā hi paṭivedhappattassa ariyasāvakassa ceva vippaṭipannakassa ca nikkhittakammaṭṭhānassa kusītapuggalassa nuppajjanti. | For imperfections of insight do not arise either in a noble disciple who has reached penetration [of the truths] or in persons erring in virtue, neglectful of their meditation subject and idlers. | |
| Sammāpaṭipannakassa pana yuttapayuttassa āraddhavipassakassa kulaputtassa uppajjantiyeva. | They arise only in a clansman who keeps to the right course, devotes himself continuously [to his meditation subject] and is a beginner of insight. | |
| Katame pana te dasa upakkilesāti? | But what are these ten imperfections? | |
| Obhāso, ñāṇaṃ, pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikantīti. | They are: (1) illumination, (2) knowledge, (3) rapturous happiness, (4) tranquillity, (5) bliss (pleasure), (6) resolution, (7) exertion, (8) assurance, (9) equanimity, and (10) attachment. | |
| Vuttañhetaṃ – | 106.For this is said: | |
| "Kathaṃ dhammuddhaccaviggahitamānasaṃ hoti? | “How does the mind come to be seized by agitation about higher states? | |
| Aniccato manasikaroto obhāso uppajjati, 'obhāso dhammo'ti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. | When a man is bringing [formations] to mind as impermanent, illumination arises in him. He adverts to the illumination thus, ‘Illumination is a [Noble One’s] state.’33 The distraction due to that is agitation. |
Comm. NT: 33.
In this connection Vism- mhṭ quotes the following text:
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| Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. | When his mind is seized by that agitation, he does not understand correctly [their] appearance as impermanent, | |
| Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti". | he does not understand correctly [their] appearance as painful, he does not understand correctly [their] appearance as not-self. | |
| Tathā "aniccato manasikaroto ñāṇaṃ uppajjati - pe - pīti… passaddhi… sukhaṃ… adhimokkho… paggaho… upaṭṭhānaṃ… upekkhā… nikanti uppajjati, 'nikanti dhammo'ti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ. | “Likewise, when he is bringing [formations] to mind as impermanent, knowledge arises in him … happiness … tranquillity … bliss … resolution … exertion … establishment … equanimity … attachment arises in him. He adverts to the attachment thus, ‘Attachment is a [Noble One’s] state.’ The distraction due to that is agitation. | |
| Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. | When his mind is seized by that agitation, he does not correctly understand [their] appearance as impermanent, | |
| Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī"ti (paṭi. ma. 2.6). | he does not correctly understand [their] appearance as painful, he does not correctly understand [their] appearance as not-self” (Paṭis II 100). | |
| 733.Tattha obhāsoti vipassanobhāso. | 107.1. Herein, illumination is illumination due to insight.34 |
Comm. NT: 34.
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| Tasmiṃ uppanne yogāvacaro "na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggappattosmi phalapattosmī"ti amaggameva "maggo"ti, aphalameva ca "phala"nti gaṇhāti. | When it arises, the meditator thinks, “Such illumination never arose in me before. I have surely reached the path, reached fruition;” thus he takes what is not the path to be the path and what is not fruition to be fruition. | |
| Tassa amaggaṃ "maggo"ti aphalaṃ "phala"nti gaṇhato vipassanāvīthi ukkantā nāma hoti. | When he takes what is not the path to be the path and what is not fruition to be fruition, the course of his insight is interrupted. | |
| So attano mūlakammaṭṭhānaṃ vissajjetvā obhāsameva assādento nisīdati. | He drops his own basic meditation subject and sits just enjoying the illumination. | |
| So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati. | 108.But this illumination arises in one bhikkhu illuminating only as much as the seat he is sitting on; | |
| Kassaci antogabbhaṃ. | in another, the interior of his room; | |
| Kassaci bahigabbhampi. | in another, the exterior of his room; | |
| Kassaci sakalavihāraṃ, gāvutaṃ, aḍḍhayojanaṃ, yojanaṃ, dviyojanaṃ, tiyojanaṃ - pe - kassaci pathavītalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno. | in another the whole monastery … a quarter league … a half league … a league … two leagues … three leagues; in another bhikkhu it arises making a single light from the earth’s surface up to the Brahmā-world. | |
| Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi. | But in the Blessed One it arose illuminating the ten-thousandfold world-element. | |
| Evaṃ vemattatāya cassa idaṃ vatthu – cittalapabbate kira dvikuṭṭagehassa anto dve therā nisīdiṃsu. | 109. This story illustrates how it varies. Two elders, it seems, were sitting inside a room with a double wall at Cittalapabbata. | |
| Taṃdivasañca kāḷapakkhuposatho hoti, meghapaṭalacchannā disā, rattibhāge caturaṅgasamannāgataṃ tamaṃ pavattati. | It was the Uposatha of the dark of the moon that day. All directions were covered by a blanket of cloud, and at night the four-factored gloom35 prevailed. |
Comm. NT: 35. Caturaṅga-samannāgataṃ tamaṃ—“four-factored gloom” is mentioned also at S-a I 170, M-a V 16 (c. andhakāra), and Ud-a 66, 304. Все комментарии (1) |
| Atheko thero āha – "bhante, mayhaṃ idāni cetiyaṅgaṇamhi sīhāsane pañcavaṇṇāni kusumāni paññāyantī"ti. | Then one elder said, “Venerable sir, the flowers of the five colours on the lion table on the shrine terrace are visible to me now.” | |
| Taṃ itaro āha – "anacchariyaṃ, āvuso, kathesi, mayhaṃ panetarahi mahāsamuddamhi yojanaṭṭhāne macchakacchapā paññāyantī"ti. | The other said, “What you say is nothing wonderful, friend. Actually the fishes and turtles in the ocean a league away are visible to me now.” | |
| Ayaṃ pana vipassanupakkileso yebhuyyena samathavipassanālābhino uppajjati. | 110.This imperfection of insight usually arises in one who has acquired serenity and insight. | |
| So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato "arahā aha"nti cittaṃ uppādeti uccavālikavāsī mahānāgatthero viya haṃkanakavāsī mahādattatthero viya cittalapabbate niṅkapeṇṇakapadhānagharavāsī cūḷasumanatthero viya ca. | Because the defilements suppressed by the attainments do not manifest themselves, he thinks, “I am an Arahant,” like the Elder Mahā-Nāga who lived at Uccavālika, like the Elder Mahā-Datta who lived at Haṅkana, like the Elder Cūḷa- Sumana who lived in the Nikapenna meditation house at Cittalapabbata. | |
| Tatridaṃ ekavatthuparidīpanaṃ – talaṅgaravāsī dhammadinnatthero kira nāma eko pabhinnapaṭisambhido mahākhīṇāsavo mahato bhikkhusaṅghassa ovādadāyako ahosi. | 111.Here is one story as an illustration. The Elder Dhammadinna, it seems, who lived at Talaṅgara—one of the great ones with cankers destroyed who possessed the categories of discrimination—was the instructor of a large community of bhikkhus. | |
| So ekadivasaṃ attano divāṭṭhāne nisīditvā "kinnu kho amhākaṃ ācariyassa uccavālikavāsīmahānāgattherassa samaṇabhāvakiccaṃ matthakaṃ pattaṃ, no"ti āvajjanto puthujjanabhāvamevassa disvā "mayi agacchante puthujjanakālakiriyameva karissatī"ti ca ñatvā iddhiyā vehāsaṃ uppatitvā divāṭṭhāne nisinnassa therassa samīpe orohitvā vanditvā vattaṃ dassetvā ekamantaṃ nisīdi. | One day, as he was sitting in his own daytime quarters, he wondered, “Has our teacher, the Elder Mahā-Nāga who lives at Uccavālika, brought his work of asceticism to its conclusion, or not? ” He saw that he was still an ordinary man, and he knew that if he did not go to him, he would die an ordinary man. He rose up into the air with supernormal power and alighted near the elder, who was sitting in his daytime quarters. He paid homage to him, doing his duty, and sat down at one side. | |
| "Kiṃ, āvuso dhammadinna, akāle āgatosī"ti ca vutte "pañhaṃ, bhante, pucchituṃ āgatomhī"ti āha. | To the question, “Why have you come unexpectedly, friend Dhammadinna?” he replied, “I have come to ask a question, venerable sir.” | |
| Tato "pucchāvuso, jānamānā kathayissāmā"ti vutte pañhasahassaṃ pucchi. | He was told, “Ask, friend. If we know, we shall say.” He asked a thousand questions. | |
| Thero pucchitapucchitaṃ asajjamānova kathesi. | 112.The elder replied without hesitation to each question. | |
| Tato "atitikkhaṃ vo, bhante, ñāṇaṃ, kadā tumhehi ayaṃ dhammo adhigato"ti vutte "ito saṭṭhivassakāle, āvuso"ti āha. | To the remark, “Your knowledge is very keen, venerable sir; when was this state attained by you?” he replied, “Sixty years ago, friend.” | |
| Samādhimpi, bhante, vaḷañjethāti, na yidaṃ, āvuso, bhāriyanti. | “Do you practice concentration, venerable sir?”— “That is not difficult, friend.” | |
| Tena hi, bhante, ekaṃ hatthiṃ māpethāti. | —“Then make an elephant, venerable sir.” | |
| Thero sabbasetaṃ hatthiṃ māpesi. | The elder made an elephant all white. | |
| Idāni, bhante, yathā ayaṃ hatthī añcitakaṇṇo pasāritanaṅguṭṭho soṇḍaṃ mukhe pakkhipitvā bheravaṃ koñcanādaṃ karonto tumhākaṃ abhimukho āgacchati, tathā naṃ karothāti. | “Now, venerable sir, make that elephant come straight at you with his ears outstretched, his tail extended, putting his trunk in his mouth and making a horrible trumpeting.” The elder did so. | |
| Thero tathā katvā vegena āgacchato hatthissa bheravaṃ ākāraṃ disvā uṭṭhāya palāyituṃ āraddho. | Seeing the frightful aspect of the rapidly approaching elephant, he sprang up and made to run away. | |
| Tamenaṃ khīṇāsavatthero hatthaṃ pasāretvā cīvarakaṇṇe gahetvā "bhante, khīṇāsavassa sārajjaṃ nāma hotī"ti āha. | Then the elder with cankers destroyed put out his hand, and catching him by the hem of his robe, he said, “Venerable sir, is there any timidity in one whose cankers are destroyed? ” | |
| So tamhi kāle attano puthujjanabhāvaṃ ñatvā "avassayo me, āvuso, dhammadinna hohī"ti vatvā pādamūle ukkuṭikaṃ nisīdi. | 113. Then he recognized that he was still an ordinary man. He knelt at Dhammadinna’s feet and said, “Help me, friend Dhammadinna.” | |
| "Bhante, tumhākaṃ avassayo bhavissāmiccevāhaṃ āgato, mā cintayitthā"ti kammaṭṭhānaṃ kathesi. | —“Venerable sir, I will help you; that is why I came. Do not worry.” Then he expounded a meditation subject to him. | |
| Thero kammaṭṭhānaṃ gahetvā caṅkamaṃ āruyha tatiye padavāre aggaphalaṃ arahattaṃ pāpuṇi. | The elder took the meditation subject and went up on to the walk, and with the third footstep he reached Arahantship. | |
| Thero kira dosacarito ahosi. | The elder was a bhikkhu of hating temperament, it seems. | |
| Evarūpā bhikkhū obhāse kampanti. | Such bhikkhus waver on account of illumination. | |
| 734.Ñāṇanti vipassanāñāṇaṃ. | 114.2. Knowledge is knowledge due to insight. | |
| Tassa kira rūpārūpadhamme tulayantassa tīrentassa vissaṭṭhaindavajiramiva avihatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ ñāṇaṃ uppajjati. | As he is estimating and judging material and immaterial states perhaps knowledge that is unerring, keen, incisive, and very sharp arises in him, like a lightning flash. | |
| Pītīti vipassanāpīti. | 115. 3. Rapturous happiness is happiness due to insight. | |
| Tassa kira tasmiṃ samaye khuddakāpīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti ayaṃ pañcavidhā pīti sakalasarīraṃ pūrayamānā uppajjati. | Perhaps at that time the five kinds of happiness, namely, minor happiness, momentary happiness, showering happiness, uplifting happiness, and pervading (rapturous) happiness arise in him filling his whole body. | |
| Passaddhīti vipassanāpassaddhi. | 116. 4. Tranquillity is tranquillity due to insight. | |
| Tassa kira tasmiṃ samaye rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittānaṃ neva daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññaṃ, na vaṅkatā hoti, atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni suvisadāni ujukāniyeva honti. | As he is sitting at that time in his night or day quarters perhaps there is no fatigue or heaviness or rigidity or unwieldiness or sickness or crookedness in his body and his mind, but rather his body and mind are tranquillized, light, malleable, wieldy, quite sharp, and straight. | |
| So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati. | With his body and mind aided by this tranquillity, etc., he experiences at that time the superhuman delight | |
| Yaṃ sandhāya vuttaṃ – | with reference to which it is said: | |
| "Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno; | A bhikkhu when his mind is quiet Retires to an empty place, | |
| Amānusī rati hoti, sammā dhammaṃ vipassato. | And his right insight in the Dhamma Gives him superhuman delight. | |
| "Yato yato sammasati, khandhānaṃ udayabbayaṃ; | It is because he comprehends The rise and fall of aggregates | |
| Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata"nti. (dha. pa. 373-374); | That he finds happiness and joy And knows it to be deathless (Dhp 373f.). | |
| Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādisampayuttā passaddhi uppajjati. | This is how tranquillity, associated with lightness, etc., arises in him, bringing about this superhuman delight. | |
| Sukhanti vipassanāsukhaṃ. | 117. 5. Bliss (pleasure) is bliss due to insight. | |
| Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati. | At that time perhaps there arises in him exceedingly refined bliss (pleasure) flooding his whole body. | |
| Adhimokkhoti saddhā. | 118. 6. Resolution is faith. | |
| Vipassanāsampayuttāyeva hissa cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā uppajjati. | For strong faith arises in him in association with insight in the form of extreme confidence of consciousness and its concomitants. | |
| Paggahoti vīriyaṃ. | 119.7. Exertion is energy. | |
| Vipassanāsampayuttameva hissa asithilaṃ anaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati. | For well-exerted energy, neither too lax nor too strained, arises in him in association with insight. | |
| Upaṭṭhānanti sati. | 120.8. Assurance (lit. establishment) is mindfulness. | |
| Vipassanāsampayuttāyeva hissa supaṭṭhitā supatiṭṭhitā nikhātā acalā pabbatarājasadisā sati uppajjati. | For well-established (well- assured), well-founded mindfulness, which is dug in and as immovable as the king of mountains, arises in him in association with insight. | |
| So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasikaroti paccavekkhati, taṃ taṃ ṭhānamassa okkhanditvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti. | Whatever subject he adverts to, consciously reacts to, gives attention to, reviews, appears to him (he is assured of) owing to mindfulness, which descends into it,36 enters into it, just as the other world does to one who has the divine eye. |
Comm. NT: 36.Okkhandati—“to descend into”: not in PED; see XXII.34 and M-a I 238. Все комментарии (1) |
| Upekkhāti vipassanupekkhā ceva āvajjanupekkhā ca. | 121.9. Equanimity is both equanimity about insight and equanimity in adverting.37 |
Comm. NT: 37.
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| Tasmiṃ hissa samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhāpi balavatī uppajjati. | For equanimity about insight, which is neutrality about formations, arises strongly in him at that time. | |
| Manodvāre āvajjanupekkhāpi. | It is also equanimity in adverting in the mind door. | |
| Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva pattapuṭe pakkhitta tattanārāco viya ca sūrā tikhiṇā hutvā vahati. | For whatever the subject he adverts to, his adverting works as incisively and sharply as a lightning flash, like a red-hot spear plunged into a basket of leaves. | |
| Nikantīti vipassanānikanti. | 122.10. Attachment is attachment due to insight. | |
| Evaṃ obhāsādipaṭimaṇḍitāya hissa vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati. | For when his insight is adorned with illumination, etc., attachment arises in him, which is subtle and peaceful in aspect, and it relies on (clings to) that insight; | |
| Yā nikanti kilesoti pariggahetumpi na sakkā hoti. | and he is not able to discern that attachment as a defilement. | |
| Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro "na vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikanti uppannapubbā, addhā maggappattosmi phalappattosmī"ti amaggameva "maggo"ti aphalameva ca "phala"nti gaṇhāti. | 123.And as in the case of illumination, so too in the case of the other imperfections that may arise, the meditator thinks thus: “Such knowledge … such rapturous happiness … tranquillity … bliss … resolution … exertion … assurance … equanimity … attachment never arose in me before. I have surely reached the path, reached fruition.” Thus he takes what is not the path to be the path and what is not fruition to be fruition. | |
| Tassa amaggaṃ "maggo"ti aphalaṃ "phala"nti gaṇhato vipassanāvīthi ukkantā nāma hoti. | When he takes what is not the path to be the path and what is not fruition to be fruition, the course of his insight is interrupted. | |
| So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdatīti. | He drops his basic meditation subject and sits just enjoying the attachment. | |
| 735.Ettha ca obhāsādayo upakkilesavatthutāya upakkilesāti vuttā, na akusalattā. | 124. And here illumination, etc., are called imperfections because they are the basis for imperfection, not because they are [kammically] unprofitable. | |
| Nikanti pana upakkileso ceva upakkilesavatthu ca. | But attachment is both an imperfection and the basis for imperfection. | |
| Vatthuvaseneva cete dasa. | As basis only they amount to ten; | |
| Gāhavasena pana samatiṃsa honti. | but with the different ways of taking them they come to thirty. | |
| Kathaṃ? | 125. How? | |
| "Mama obhāso uppanno"ti gaṇhato hi diṭṭhigāho hoti, "manāpo vata obhāso uppanno"ti gaṇhato mānagāho, obhāsaṃ assādayato taṇhāgāho, iti obhāse diṭṭhimānataṇhāvasena tayo gāhā. | When a man takes it thus, “illumination has arisen in me,” his way of taking is due to [false] view. When he takes it thus, “How agreeable this illumination that has arisen is,” his way of taking is due to pride (conceit). When he relishes the illumination, his way of taking is due to craving. So there are three ways of taking it in the case of illumination, that is to say, due to [false] view, to pride (conceit), and to craving. | |
| Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti. | Likewise with the rest. So they come to thirty with the three ways of taking them. | |
| Tesaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu kampati vikkhipati. | Owing to their influence an unskilful, unwary meditator wavers and gets distracted about illumination, etc., | |
| Obhāsādīsu ekekaṃ "etaṃ mama, esohamasmi, eso me attā"ti (ma. ni. 1.241) samanupassati. | and he sees each one of them-illumination and the rest-as “This is mine, this is I, this is my self” (M I 135). | |
| Tenāhu porāṇā – | Hence the Ancients said: | |
| "Obhāse ceva ñāṇe ca, pītiyā ca vikampati; | He wavers about illumination, And knowledge, rapturous happiness, | |
| Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati. | About the tranquilness, the bliss, Whereby his mind becomes confused; | |
| "Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati; | He wavers about resolution, Exertion, and assurance, too, | |
| Upekkhāvajjanāyañca, upekkhāya nikantiyā"ti. (paṭi. ma. 2.7); | The adverting-equanimity, And equanimity and attachment (Paṭis II 102). |