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21. Очищение путём знания и видения пути Палийский оригинал
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Знание возникновения и исчезновения, свободное от загрязнений (прозрения) Таблица Палийский оригинал |
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| 737.Aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā, navamañca saccānulomikañāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma. | 1. Now, insight reaches its culmination with the eight knowledges, and knowledge in conformity with truth1 is ninth; these are what is called purification by knowledge and vision of the way. |
Comm. NT: 1.
The term saccānulomikañāṇa—“knowledge in conformity with truth,” occurs at Vibh 315. The term anulomañāṇa—“conformity knowledge... Все комментарии (1) |
| Aṭṭhannanti cettha upakkilesavimuttaṃ vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇaṃ, bhaṅgānupassanāñāṇaṃ, bhayatupaṭṭhānañāṇaṃ, ādīnavānupassanāñāṇaṃ, nibbidānupassanāñāṇaṃ, muñcitukamyatāñāṇaṃ, paṭisaṅkhānupassanāñāṇaṃ, saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni veditabbāni. | The eight should be understood as follows: (1) knowledge of contemplation of rise and fall, which is insight free from imperfections and steady on its course, (2) knowledge of contemplation of dissolution, (3) knowledge of appearance as terror, (4) knowledge of contemplation of danger, (5) knowledge of contemplation of dispassion, (6) knowledge of desire for deliverance, (7) knowledge of contemplation of reflection, and (8) knowledge of equanimity about formations.2 |
Comm. NT: 2.
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| Navamaṃ saccānulomikañāṇanti anulomassetaṃ adhivacanaṃ. | “Knowledge in conformity with truth as ninth” is a term for conformity. | |
| Tasmā taṃ sampādetukāmena upakkilesavimuttaṃ udayabbayañāṇaṃ ādiṃ katvā etesu ñāṇesu yogo karaṇīyo. | So one who wants to perfect this should make these kinds of knowledge his task, starting with knowledge of rise and fall free from imperfections. | |
| 738.Puna udayabbayañāṇe yogo kimatthiyoti ce? | 2.But why does he again pursue knowledge of rise and fall? | |
| Lakkhaṇasallakkhaṇattho. | To observe the [three] characteristics. | |
| Udayabbayañāṇaṃ hi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi. | The knowledge of rise and fall already dealt with, being disabled by the ten imperfections, was not capable of observing the three characteristics in their true nature; | |
| Upakkilesavimuttaṃ pana sakkoti. | but once freed from imperfections, it is able to do so. | |
| Tasmā lakkhaṇasallakkhaṇatthamettha puna yogo karaṇīyo. | So he should pursue it again here in order to observe the characteristics. | |
| 739.Lakkhaṇāni pana kissa amanasikārā kena paṭicchannattā na upaṭṭhahanti? | 3. Now, the characteristics fail to become apparent when something is not given attention and so something conceals them. What is that? | |
| Aniccalakkhaṇaṃ tāva udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti. | Firstly, the characteristic of impermanence does not become apparent because when rise and fall are not given attention, it is concealed by continuity. | |
| Dukkhalakkhaṇaṃ abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti. | The characteristic of pain does not become apparent because, when continuous oppression is not given attention, it is concealed by the postures. | |
| Anattalakkhaṇaṃ nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti. | The characteristic of not-self does not become apparent because when resolution into the various elements is not given attention, it is concealed by compactness. | |
| Udayabbayampana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. | 4. However, when continuity is disrupted by discerning rise and fall, the characteristic of impermanence becomes apparent in its true nature. | |
| Abhiṇhasampaṭipīḷanaṃ manasikatvā iriyāpathe ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. | When the postures are exposed by attention to continuous oppression, the characteristic of pain becomes apparent in its true nature. | |
| Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. | When the resolution of the compact is effected by resolution into elements, the characteristic of not- self becomes apparent in its true nature.3 |
Comm. NT: 3. Cf. Peṭ 128. In the commentary to the Āyatana-Vibhaṅga we find:
Again, in the commentary to Majjhima Nikāya Sutta 22:
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| 740.Ettha ca aniccaṃ, aniccalakkhaṇaṃ, dukkhaṃ, dukkhalakkhaṇaṃ, anattā, anattalakkhaṇanti ayaṃ vibhāgo veditabbo. | 5.And here the following differences should be understood: the impermanent, and the characteristic of impermanence; the painful, and the characteristic of pain; the not-self, and the characteristic of not-self. | |
| Tattha aniccanti khandhapañcakaṃ. | 6.Herein, the five aggregates are impermanent. | |
| Kasmā? | Why? | |
| Uppādavayaññathattabhāvā, hutvā abhāvato vā. | Because they rise and fall and change, or because of their non-existence after having been. | |
| Uppādavayaññathattaṃ aniccalakkhaṇaṃ hutvā abhāvasaṅkhāto vā ākāravikāro. | Rise and fall and change are the characteristic of impermanence; or mode alteration, in other words, non-existence after having been [is the characteristic of impermanence].4 |
Comm. NT: 4.
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| "Yadaniccaṃ taṃ dukkha"nti (saṃ. ni. 3.15) vacanato pana tadeva khandhapañcakaṃ dukkhaṃ. | 7. Those same five aggregates are painful because of the words, “What is impermanent is painful” (S III 22). | |
| Kasmā? | Why? | |
| Abhiṇhapaṭipīḷanā, abhiṇhapaṭipīḷanākāro dukkhalakkhaṇaṃ. | Because of continuous oppression. The mode of being continuously oppressed is the characteristic of pain. | |
| "Yaṃ dukkhaṃ tadanattā"ti (saṃ. ni. 3.15) pana vacanato tadeva khandhapañcakaṃ anattā. | 8.Those same five aggregates are not-self because of the words, “What is painful is not-self” (S III 22). | |
| Kasmā? | Why? | |
| Avasavattanato, avasavattanākāro anattalakkhaṇaṃ. | Because there is no exercising of power over them. The mode of insusceptibility to the exercise of power is the characteristic of not- self. | |
| Tayidaṃ sabbampi ayaṃ yogāvacaro upakkilesavimuttena vīthipaṭipannavipassanāsaṅkhātena udayabbayānupassanāñāṇena yāthāvasarasato sallakkheti. | 9.The meditator observes all this in its true nature with the knowledge of the contemplation of rise and fall, in other words, with insight free from imperfections and steady on its course. | |
| Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ. | ||
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Знание прозрения, состоящее в отслеживании разрушения Таблица Палийский оригинал |
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| 741.Tassevaṃ sallakkhetvā punappunaṃ "aniccaṃ dukkhamanattā"ti rūpārūpadhamme tulayato tīrayato taṃ ñāṇaṃ tikkhaṃ hutvā vahati, saṅkhārā lahuṃ upaṭṭhahanti, ñāṇe tikkhe vahante saṅkhāresu lahuṃ upaṭṭhahantesu uppādaṃ vā ṭhitiṃ vā pavattaṃ vā nimittaṃ vā na sampāpuṇāti. | 10. When he repeatedly observes in this way, and examines and investigates material and immaterial states, [to see] that they are impermanent, painful, and not-self, then if his knowledge works keenly, formations quickly become apparent.5 Once his knowledge works keenly and formations quickly become apparent, he no longer extends his mindfulness to their arising or presence or occurrence or sign, |
Comm. NT: 5.
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| Khayavayabhedanirodheyeva sati santiṭṭhati. | but brings it to bear only on their cessation as destruction, fall and breakup.6 |
Comm. NT: 6.
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| Tassa "evaṃ uppajjitvā evaṃ nāma saṅkhāragataṃ nirujjhatī"ti passato etasmiṃ ṭhāne bhaṅgānupassanaṃ nāma vipassanāñāṇaṃ uppajjati. | 11.When insight knowledge has arisen in him in this way so that he sees how the field of formations, having arisen thus, ceases thus, it is called contemplation of dissolution at that stage,7 |
Comm. NT: 7. Etasmiṃ khaṇe (or etasmiṃ ṭhāne) seems a better reading here than ekasmiṃ khaṇe’; cf. parallel phrases at the end of §29, 30, 31. Все комментарии (1) |
| Yaṃ sandhāya vuttaṃ – | with reference to which it is said: | |
| "Kathaṃ ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? | “Understanding of contemplation of dissolution, after reflecting on an object— how is this knowledge of insight? | |
| Rūpārammaṇatā cittaṃ uppajjitvā bhijjati, taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. | “Consciousness with materiality as its object arises and dissolves. Having reflected on that object, he contemplates the dissolution of that consciousness. | |
| Anupassatīti kathaṃ anupassati? | “‘He contemplates’: how does he contemplate? | |
| Aniccato anupassati no niccato, dukkhato anupassati no sukhato, anattato anupassati no attato, nibbindati no nandati, virajjati no rajjati, nirodheti no samudeti, paṭinissajjati no ādiyati. | He contemplates as impermanent, not as permanent; he contemplates as painful, not as pleasant; he contemplates as not-self, not as self; he becomes dispassionate, he does not delight; he causes fading away of greed, he does not inflame it; he causes cessation, not origination; he relinquishes, he does not grasp. | |
| "Aniccato anupassanto niccasaññaṃ pajahati. | Contemplating as impermanent, he abandons the perception of permanence. | |
| Dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ paṭinissajjanto ādānaṃ pajahati. | Contemplating as painful, he abandons the perception of pleasure. Contemplating as not-self, he abandons the perception of self. Becoming dispassionate, he abandons delight. Causing fading away, he abandons greed. Causing cessation, he abandons originating. Relinquishing, he abandons grasping. | |
| "Vedanārammaṇatā - pe - saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhārammaṇatā - pe - jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati - pe - paṭinissajjanto ādānaṃ pajahati. | “Consciousness with feeling as its object … Consciousness with perception as its object … with formations as its object … with consciousness as its object … with eye as its object … (etc.—see XX.9) … with ageing-and-death as its object … Relinquishing, he abandons grasping. | |
| "Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā; | “The substitution of the object, The transference of understanding, | |
| Āvajjanābalañceva, paṭisaṅkhāvipassanā. | The power of adverting—these Are insight following reflection. | |
| "Ārammaṇaanvayena, ubho ekavavatthanā; | “Defining both to be alike By inference from that same object, | |
| Nirodhe adhimuttatā, vayalakkhaṇavipassanā. | Intentness on cessation—these Are insight in the mark of fall. | |
| "Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati; | “Having reflected on the object Dissolution he contemplates, | |
| Suññato ca upaṭṭhānaṃ, adhipaññāvipassanā. | Appearance then as empty—this Is insight of higher understanding. | |
| "Kusalo tīsu anupassanāsu, catasso ca vipassanāsu; | “Skilled in the three contemplations, And in the fourfold insight too, | |
| Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatī"ti. | Skilled in the three appearances, The various views will shake him not. | |
| "Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, tena vuccati 'ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇa"'nti (paṭi. ma. 1.51-52). | “Knowledge is in the sense of that being known and understanding in the sense of the act of understanding that. Hence it was said: ‘Understanding of contemplating dissolution, after reflecting on an object, is knowledge of insight’” (Paṭis I 57f). | |
| 742.Tattha ārammaṇapaṭisaṅkhāti yaṃkiñci ārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. | 12. Herein, after reflecting on an object is having reflected on, having known, any object; the meaning is, having seen it as liable to destruction and fall. | |
| Bhaṅgānupassane paññāti tassa, ārammaṇaṃ khayato vayato paṭisaṅkhāya uppannassa ñāṇassa bhaṅgaṃ anupassane yā paññā, idaṃ vipassane ñāṇanti vuttaṃ. | Understanding of the contemplation of dissolution: any understanding of the contemplation of the dissolution of the knowledge arisen after reflecting on the object as liable to destruction and fall is called knowledge of insight. | |
| Taṃ kathaṃ hotīti ayaṃ tāva kathetukamyatāpucchāya attho. | How has the meaning of a question showing desire to expound. | |
| Tato yathā taṃ hoti, taṃ dassetuṃ "rūpārammaṇatā"tiādi vuttaṃ. | 13.Next, in order to show how that comes about, consciousness with materiality as its object, etc., is said. | |
| Tattha rūpārammaṇatā cittaṃ uppajjitvā bhijjatīti rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati. | Herein, consciousness with materiality as its object arises and dissolves: rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati [is the equivalent of] rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati; | |
| Atha vā rūpārammaṇabhāve cittaṃ uppajjitvā bhijjatīti attho. | or the meaning is rūpārammaṇabhāve cittaṃ uppajjitvā bhijjati [alternative grammatical substitution]. | |
| Taṃ ārammaṇaṃ paṭisaṅkhāti taṃ rūpārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. | Having reflected on that object: having reflected on, having known, that object consisting of materiality; the meaning is, having seen it as liable to destruction and fall. | |
| Tassa cittassa bhaṅgaṃ anupassatīti yena cittena taṃ rūpārammaṇaṃ khayato vayato diṭṭhaṃ, tassa cittassa aparena cittena bhaṅgaṃ anupassatīti attho. | He contemplates the dissolution of that consciousness: by means of a subsequent consciousness he contemplates the dissolution of that consciousness with which that object consisting of materiality was seen as liable to destruction and fall. | |
| Tenāhu porāṇā "ñātañca ñāṇañca ubhopi vipassatī"ti. | Hence the Ancients said: “He sees with insight both the known and the knowledge.” | |
| Ettha ca anupassatīti anu anu passati, anekehi ākārehi punappunaṃ passatīti attho. | 14. He contemplates (anupassati): he sees always accordingly (anu anu passati); the meaning is, he sees again and again in various modes. | |
| Tenāha – "anupassatīti kathaṃ anupassati. | Hence it is said: “He contemplates”: how does he contemplate? | |
| Aniccato anupassatī"tiādi. | He contemplates as impermanent, and so on. | |
| Tattha yasmā bhaṅgo nāma aniccatāya paramā koṭi, tasmā so bhaṅgānupassako yogāvacaro sabbaṃ saṅkhāragataṃ aniccato anupassati, no niccato. | 15.Herein, dissolution is the culminating point of impermanence, and so the meditator contemplating dissolution contemplates the whole field of formations as impermanent, not as permanent.8 |
Comm. NT: 8.
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| Tato aniccassa dukkhattā, dukkhassa ca anattattā tadeva dukkhato anupassati, no sukhato. | Then, because of the painfulness of what is impermanent and because of the non-existence of self in what is painful, he contemplates that same whole field of formations as painful, not as pleasant, | |
| Anattato anupassati no attato. | he contemplates it as not-self, not as self. | |
| Yasmā pana yaṃ aniccaṃ dukkhamanattā, na taṃ abhinanditabbaṃ. | 16.But what is impermanent, painful, not-self, is not something to delight in; | |
| Yañca anabhinanditabbaṃ, na tattha rajjitabbaṃ. | and what is not something to delight in is not something to arouse greed for; | |
| Tasmā etasmiṃ bhaṅgānupassanānusārena "aniccaṃ dukkhamanattā"ti diṭṭhe saṅkhāragate nibbindati, no nandati. | consequently, when that field of formations is seen as impermanent, painful, not-self, in accordance with the contemplation of dissolution, then he becomes dispassionate, he does not delight; | |
| Virajjati, no rajjati. | he causes fading away of greed, he does not inflame it. | |
| So evaṃ arajjanto lokikeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti. | When he does not inflame greed thus, he causes cessation of greed, not its origination, which happens firstly by means of mundane knowledge;9 |
Comm. NT: 9.
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| Samudayaṃ na karotīti attho. | the meaning is, he does not cause origination. | |
| Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhampi anvayañāṇavasena nirodheti, no samudeti. | 17.Or alternatively, having thus caused the fading away of greed, and caused the cessation of the seen field of formations, he causes the cessation of the unseen too by means of inferential knowledge, he does not originate it. | |
| Nirodhatova manasikaroti. | He gives attention only to its cessation, | |
| Nirodhamevassa passati, no samudayanti attho. | he sees only its cessation, not its origin, is the meaning. | |
| So evaṃ paṭipanno paṭinissajjati, no ādiyati. | 18. Progressing in this way, he relinquishes, he does not grasp. | |
| Kiṃ vuttaṃ hoti? | What is meant? | |
| Ayampi aniccādianupassanā tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. | [What is meant is that] this contemplation of impermanence, etc., is also called both “relinquishment as giving up” and “relinquishment as entering into” (see Paṭis I 194) because, by substitution of opposite qualities, it gives up defilements along with aggregate producing kamma-formations, and because, by seeing the unsatisfactoriness of what is formed, it also enters into, by inclining towards, Nibbāna, which is the opposite of the formed. | |
| Tasmā tāya samannāgato bhikkhu yathāvuttena nayena kilese pariccajati, nibbāne ca pakkhandati. | Therefore the bhikkhu who possesses that [contemplation] gives up defilements and enters into Nibbāna in the way stated, | |
| Nāpi nibbattanavasena kilese ādiyati, na adosadassitāvasena saṅkhatārammaṇaṃ. | he does not grasp (cling to) defilements by causing rebirth, nor does he grasp (cling to) a formed object through failing to see its unsatisfactoriness. | |
| Tena vuccati "paṭinissajjati no ādiyatī"ti. | Hence it was said: he relinquishes, he does not grasp. | |
| 743.Idānissa tehi ñāṇehi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ "aniccato anupassanto niccasaññaṃ pajahatī"tiādi vuttaṃ. | 19.Now, in order to show which states are abandoned by these three kinds of knowledge, contemplating as impermanent, he abandons the perception of permanence, etc., is said. | |
| Tattha nandinti sappītikaṃ taṇhaṃ. | Herein, delight is craving accompanied by happiness. | |
| Sesaṃ vuttanayameva. | The rest is as already stated. | |
| 744.Gāthāsu pana vatthusaṅkamanāti rūpassa bhaṅgaṃ disvā puna yena cittena bhaṅgo diṭṭho, tassāpi bhaṅgadassanavasena purimavatthuto aññavatthusaṅkamanā. | 20.As to the stanzas: the substitution of the object [means that] after seeing the dissolution of materiality, there is the substitution of another object for that first object by seeing the dissolution of the consciousness by which the dissolution [of materiality] was seen. | |
| Paññāya ca vivaṭṭanāti udayaṃ pahāya vaye santiṭṭhanā. | Transference of understanding is the abandoning of rise and the specializing in fall. | |
| Āvajjanābalañcevāti rūpassa bhaṅgaṃ disvā puna bhaṅgārammaṇassa cittassa bhaṅgadassanatthaṃ anantarameva āvajjanasamatthatā. | The power of adverting is the ability, after seeing the dissolution of materiality, to advert immediately for the purpose of seeing the dissolution of the consciousness that had that dissolution as its object. | |
| Paṭisaṅkhāvipassanāti esā ārammaṇapaṭisaṅkhābhaṅgānupassanā nāma. | Are insight following reflection: this is called contemplation of dissolution after reflecting on an object. | |
| 745.Ārammaṇaanvayena ubho ekavavatthanāti paccakkhato diṭṭhassa ārammaṇassa anvayena anugamanena yathā idaṃ, tathā atītepi saṅkhāragataṃ bhijjittha, anāgatepi bhijjissatīti evaṃ ubhinnaṃ ekasabhāveneva vavatthāpananti attho. | 21.Defining both to be alike by inference from that same object: the meaning is that by inference, by induction, from the object seen by actual experience he defines both [the seen and the unseen] to have a single individual essence thus, “The field of formations dissolved in the past, and will break up in the future, just as it does [in the present].” | |
| Vuttampi cetaṃ porāṇehi – | And this is said by the Ancients: | |
| "Saṃvijjamānamhi visuddhadassano, | “With vision of those present purified | |
| Tadanvayaṃ neti atītanāgate; | He infers those past and future to be alike; | |
| Sabbepi saṅkhāragatā palokino, | He infers that all formations disappear, | |
| Ussāvabindū sūriyeva uggate"ti. | Like dew-drops when the morning sun comes up.” | |
| Nirodhe adhimuttatāti evaṃ ubhinnaṃ bhaṅgavasena ekavavatthānaṃ katvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā taggarutā tanninnatā tappoṇatā tappabbhāratāti attho. | 22.Intentness on cessation: after thus giving to both a single definition based on their dissolution, he thus becomes intent on cessation, in other words, on that same dissolution. The meaning is that he attaches importance to it, inclines, tends, leans towards it. | |
| Vayalakkhaṇavipassanāti esā vayalakkhaṇavipassanā nāmāti vuttaṃ hoti. | Are insight in the mark of fall: what is meant is that this is called insight into the characteristic of fall. | |
| 746.Ārammaṇañca paṭisaṅkhāti purimañca rūpādiārammaṇaṃ jānitvā. | 23. Having reflected on the object: having first known the object consisting of materiality, and so on. | |
| Bhaṅgañca anupassatīti tassārammaṇassa bhaṅgaṃ disvā tadārammaṇassa cittassa bhaṅgaṃ anupassati. | Dissolution he contemplates: having seen the dissolution of that object, he contemplates the dissolution of the consciousness that had that as its object. | |
| Suññato ca upaṭṭhānanti tassevaṃ bhaṅgaṃ anupassato "saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī"ti suññato upaṭṭhānaṃ ijjhati. | 24.Appearance then as empty: while he is contemplating dissolution in this way, he succeeds in making [formations] appear as void thus, “Only formations breakup; their breakup is death; there is nothing else at all10.” |
Comm. NT: 10.
Cf. also: “When any ascetics or brahmans whatever see self in its various forms, they all of them see the five aggregates, or ... Все комментарии (1) |
| Tenāhu porāṇā – | Hence the Ancients said: | |
| "Khandhā nirujjhanti na catthi añño, | “Aggregates cease and nothing else exists; | |
| Khandhāna bhedo maraṇanti vuccati; | Breakup of aggregates is known as death. | |
| Tesaṃ khayaṃ passati appamatto, | He watches their destruction steadfastly, | |
| Maṇiṃva vijjhaṃ vajirena yoniso"ti. | As one who with a diamond drills a gem.” 11 |
Comm. NT: 11.
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| Adhipaññāvipassanāti yā ca ārammaṇapaṭisaṅkhā yā ca bhaṅgānupassanā yañca suññato upaṭṭhānaṃ, ayaṃ adhipaññāvipassanā nāmāti vuttaṃ hoti. | 25.Is insight of higher understanding: what is meant is that the reflection on the object, the contemplation of dissolution, and the appearance as void are called insight of higher understanding. | |
| 747.Kusalo tīsu anupassanāsūti aniccānupassanādīsu tīsu cheko bhikkhu. | 26.Skilled in the three contemplations: a bhikkhu who is competent in the three beginning with contemplation of impermanence. | |
| Catasso ca vipassanāsūti nibbidādīsu ca catūsu vipassanāsu. | And in the fourfold insight too: in the four kinds of insight beginning with dispassion. | |
| Tayo upaṭṭhāne kusalatāti khayato vayato suññatoti imasmiñca tividhe upaṭṭhāne kusalatāya. | Skilled in the three appearances: and owing to skill in this threefold appearance, namely, as liable to destruction and fall, as terror, and as void.12 |
Comm. NT: 12.
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| Nānādiṭṭhīsu na kampatīti sassatadiṭṭhiādīsu nānappakārāsu diṭṭhīsu na vedhati. | The various views will shake him not: he does not vacillate on account of the various kinds of views such as the eternity view. | |
| 748.So evaṃ avedhamāno "aniruddhameva nirujjhati, abhinnameva bhijjatī"ti pavattamanasikāro dubbalabhājanassa viya bhijjamānassa, sukhumarajasseva vippakiriyamānassa, tilānaṃ viya bhajjiyamānānaṃ sabbasaṅkhārānaṃ uppādaṭṭhitipavattanimittaṃ vissajjetvā bhedameva passati. | 27. When he no longer vacillates and so constantly bears in mind that the unceased will also cease, the undissolved will also dissolve, then he disregards the arising, presence, occurrence and sign of all formations, which keep on breaking up, like fragile pottery being smashed, like fine dust being dispersed, like sesame seeds being roasted, and he sees only their breakup. | |
| So yathā nāma cakkhumā puriso pokkharaṇītīre vā nadītīre vā ṭhito thūlaphusitake deve vassante udakapiṭṭhe mahantamahantāni udakabubbuḷakāni uppajjitvā uppajjitvā sīghaṃ sīghaṃ bhijjamānāni passeyya, evameva sabbe saṅkhārā bhijjanti bhijjantīti passati. | Just as a man with eyes standing on the bank of a pond or on the bank of a river during heavy rain would see large bubbles appearing on the surface of the water and breaking up as soon as they appeared, so too he sees how formations break up all the time. | |
| Evarūpaṃ hi yogāvacaraṃ sandhāya vuttaṃ bhagavatā – | The Blessed One said of such a meditator: | |
| "Yathā bubbuḷakaṃ passe, yathā passe marīcikaṃ; | “And he who looks upon the world As one who looks upon a bubble, | |
| Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī"ti. (dha. pa. 170); | As one who looks upon a mirage, Is out of sight of Death the King” (Dhp 170). | |
| 749.Tassevaṃ "sabbe saṅkhārā bhijjanti bhijjantī"ti abhiṇhaṃ passato aṭṭhānisaṃsaparivāraṃ bhaṅgānupassanāñāṇaṃ balappattaṃ hoti. | 28.When he constantly sees that all formations thus break up all the time, then contemplation of dissolution grows strong in him, | |
| Tatrime aṭṭhānisaṃsā – bhavadiṭṭhippahānaṃ, jīvitanikantipariccāgo, sadāyuttapayuttatā, visuddhājīvitā, ussukkappahānaṃ, vigatabhayatā, khantisoraccapaṭilābho, aratiratisahanatāti. | bringing eight advantages, which are these: abandoning of [false] view of becoming, giving up attachment to life, constant application, a purified livelihood, no more anxiety, absence of fear, acquisition of patience and gentleness, and conquest of aversion (boredom) and sensual delight. | |
| Tenāhu porāṇā – | Hence the Ancients said: | |
| "Imāni aṭṭhagguṇamuttamāni, | “On seeing these eight perfect qualities | |
| Disvā tahiṃ sammasate punappunaṃ; | He comprehends formations constantly, | |
| Ādittacelassirasūpamo muni, | like the sage with burning turban.” | |
| Bhaṅgānupassī amatassa pattiyā"ti. | Seeing breakup in order to attain The Deathless, (see S V 440) | |
| Bhaṅgānupassanāñāṇaṃ niṭṭhitaṃ. | Knowledge of contemplation of dissolution is ended. | |
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Знание прозрения, благодаря которому явления выглядят ужасными Таблица Палийский оригинал |
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| 750.Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu pabhedakā saṅkhārā sukhena jīvitukāmassa bhīrukapurisassa sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinnamada-caṇḍahatthighoraāsīvisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti. | 29. As he repeats, develops and cultivates in this way the contemplation of dissolution, the object of which is cessation consisting in the destruction, fall and breakup of all formations, then formations classed according to all kinds of becoming, generation, destiny, station, or abode of beings, appear to him in the form of a great terror, as lions, tigers, leopards, bears, hyenas, spirits, ogres, fierce bulls, savage dogs, rut-maddened wild elephants, hideous venomous serpents, thunderbolts, charnel grounds, battlefields, flaming coal pits, etc., appear to a timid man who wants to live in peace. | |
| Tassa "atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgate nibbattanakasaṅkhārāpi evameva nirujjhissantī"ti passato etasmiṃ ṭhāne bhayatupaṭṭhānañāṇaṃ nāma uppajjati. | When he sees how past formations have ceased, present ones are ceasing, and those to be generated in the future will cease in just the same way, then what is called knowledge of appearance as terror arises in him at that stage. | |
| Tatrāyaṃ upamā – ekissā kira itthiyā tayo puttā rājaparādhikā, tesaṃ rājā sīsacchedaṃ āṇāpesi. | 30. Here is a simile: a woman’s three sons had offended against the king, it seems. The king ordered their heads to be cut off. | |
| Sā puttehi saddhiṃ āghātanaṃ agamāsi. | She went with her sons to the place of their execution. | |
| Athassā jeṭṭhaputtassa sīsaṃ chinditvā majjhimassa chindituṃ ārabhiṃsu. | When they had cut off the eldest one’s head, they set about cutting off the middle one’s head. | |
| Sā jeṭṭhassa sīsaṃ chinnaṃ majjhimassa ca chijjamānaṃ disvā kaniṭṭhamhi ālayaṃ vissajji "ayampi etesaññeva sadiso bhavissatī"ti. | Seeing the eldest one’s head already cut off and the middle one’s head being cut off, she gave up hope for the youngest, thinking, “He too will fare like them.” | |
| Tattha tassā itthiyā jeṭṭhaputtassa chinnasīsadassanaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, majjhimassa chijjamānasīsadassanaṃ viya paccuppannānaṃ nirodhadassanaṃ, "ayampi etesaññeva sadiso bhavissatī"ti kaniṭṭhaputtamhi ālayavissajjanaṃ viya "anāgatepi nibbattanakasaṅkhārā bhijjissantī"ti anāgatānaṃ nirodhadassanaṃ. | Now, the meditator’s seeing the cessation of past formations is like the woman’s seeing the eldest son’s head cut off. His seeing the cessation of those present is like her seeing the middle one’s head being cut off. His seeing the cessation of those in the future, thinking, “Formations to be generated in the future will cease too,” is like her giving up hope for the youngest son, thinking, “He too will fare like them.” | |
| Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ. | When he sees in this way, knowledge of appearance as terror arises in him at that stage. | |
| Aparāpi upamā – ekā kira pūtipajā itthī dasa dārake vijāyi. | 31.Also another simile: a woman with an infected womb had, it seems, given birth to ten children. | |
| Tesu nava matā, eko hatthagato marati, aparo kucchiyaṃ. | Of these, nine had already died and one was dying in her hands. There was another in her womb. | |
| Sā nava dārake mate dasamañca mīyamānaṃ disvā kucchigate ālayaṃ vissajji "ayampi etesaññeva sadiso bhavissatī"ti. | Seeing that nine were dead and the tenth was dying, she gave up hope about the one in her womb, thinking, “It too will fare just like them.” | |
| Tattha tassā itthiyā navannaṃ dārakānaṃ maraṇānussaraṇaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, hatthagatassa mīyamānabhāvadassanaṃ viya yogino paccuppannānaṃ nirodhadassanaṃ, kucchigate ālayavissajjanaṃ viya anāgatānaṃ nirodhadassanaṃ. | Herein, the meditator’s seeing the cessation of past formations is like the woman’s remembering the death of the nine children. The meditator’s seeing the cessation of those present is like her seeing the moribund state of the one in her hands. His seeing the cessation of those in the future is like her giving up hope about the one in her womb. | |
| Tassevaṃ passato etasmiṃ khaṇe uppajjati bhayatupaṭṭhānañāṇaṃ. | When he sees in this way, knowledge of appearance as terror arises in him at that stage. | |
| 751.Bhayatupaṭṭhānañāṇaṃ pana bhāyati na bhāyatīti? | 32.But does the knowledge of appearance as terror [itself] fear or does it not fear? | |
| Na bhāyati. | It does not fear. | |
| Tañhi atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantīti tīraṇamattameva hoti. | For it is simply the mere judgment that past formations have ceased, present ones are ceasing, and future ones will cease. | |
| Tasmā yathā nāma cakkhumā puriso nagaradvāre tisso aṅgārakāsuyo olokayamāno sayaṃ na bhāyati, kevalaṃ hissa "ye ye ettha nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī"ti tīraṇamattameva hoti. | Just as a man with eyes looking at three charcoal pits at a city gate is not himself afraid, since he only forms the mere judgment that all who fall into them will suffer no little pain; | |
| Yathā vā pana cakkhumā puriso khadirasūlaṃ ayosūlaṃ suvaṇṇasūlanti paṭipāṭiyā ṭhapitaṃ sūlattayaṃ olokayamāno sayaṃ na bhāyati, kevalaṃ hissa "ye ye imesu sūlesu nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī"ti tīraṇamattameva hoti, evameva bhayatupaṭṭhānañāṇaṃ sayaṃ na bhāyati, kevalaṃ hissa aṅgārakāsuttayasadisesu, sūlattayasadisesu ca tīsu bhavesu "atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī"ti tīraṇamattameva hoti. | —or just as when a man with eyes looks at three spikes set in a row, an acacia spike, an iron spike, and a gold spike, he is not himself afraid, since he only forms the mere judgment that all who fall on these spikes will suffer no little pain;—so too the knowledge of appearance as terror does not itself fear; it only forms the mere judgment that in the three kinds of becoming, which resemble the three charcoal pits and the three spikes, past formations have ceased, present ones are ceasing, and future ones will cease. | |
| Yasmā panassa kevalaṃ sabbabhavayonigatiṭhitinivāsagatā saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā bhayatupaṭṭhānanti vuccati. | 33.But it is called “appearance as terror” only because formations in all kinds of becoming, generation, destiny, station, or abode are fearful in being bound for destruction and so they appear only as a terror. | |
| Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi – | Here is the text about its appearance to him as terror: | |
| "Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? | “When he brings to mind as impermanent, what appears to him as terror? | |
| Dukkhato. | When he brings to mind as painful, what appears to him as terror? | |
| Anattato manasikaroto kiṃ bhayato upaṭṭhātīti? | When he brings to mind as not-self, what appears to him as terror? | |
| Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti. | When he brings to mind as impermanent, the sign appears to him as terror. | |
| Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. | When he brings to mind as painful, occurrence appears to him as terror. | |
| Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhātī"ti (paṭi. ma. 1.227). | When he brings to mind as not-self, the sign and occurrence appear to him as terror” (Paṭis II 63). | |
| Tattha nimittanti saṅkhāranimittaṃ. | 34. Herein, the sign is the sign of formations. | |
| Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ. | This is a term for past, future and present formations themselves. | |
| Aniccato manasikaronto hi saṅkhārānaṃ maraṇameva passati, tenassa nimittaṃ bhayato upaṭṭhāti. | He sees only the death of formations when he brings them to mind as impermanent and so the sign appears to him as a terror. | |
| Pavattanti rūpārūpabhavapavatti. | Occurrence is occurrence in material and immaterial becoming. | |
| Dukkhato manasikaronto hi sukhasammatāyapi pavattiyā abhiṇhapaṭipīḷanabhāvameva passati, tenassa pavattaṃ bhayato upaṭṭhāti. | He sees occurrence—though ordinarily reckoned as pleasure—only as a state of being continuously oppressed when he brings them to mind as painful, and so occurrence appears to him as a terror. | |
| Anattato manasikaronto pana ubhayampetaṃ suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ assāmikaṃ apariṇāyakaṃ passati. | He sees both the sign and the occurrence as empty, vain, void, without power or guide, like an empty village, a mirage, a goblin city, etc., when he brings [them] to mind as not-self, | |
| Tenassa nimittañca pavattañca ubhayaṃ bhayato upaṭṭhātīti. | and so the sign and occurrence appear to him as a terror. | |
| Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ. | Knowledge of appearance as terror is ended. | |
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Знание прозрения, состоящее в отслеживании опасности Таблица Палийский оригинал |
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| 752.Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu neva tāṇaṃ, na leṇaṃ, na gati, nappaṭisaraṇaṃ paññāyati. | 35. As he repeats, develops and cultivates the knowledge of appearance as terror he finds no asylum, no shelter, no place to go to, no refuge in any kind of becoming, generation, destiny, station, or abode. | |
| Sabbabhavayonigatiṭhitinivāsagatesu saṅkhāresu ekasaṅkhārepi patthanā vā parāmāso vā na hoti. | In all the kinds of becoming, generation, destiny, station, and abode there is not a single formation that he can place his hopes in or hold on to. | |
| Tayo bhavā vītaccikaṅgārapuṇṇaaṅgārakāsuyo viya, cattāro mahābhūtā ghoravisaāsīvisā viya, pañcakkhandhā ukkhittāsikavadhakā viya, cha ajjhattikāyatanāni suññagāmo viya, cha bāhirāyatanāni gāmaghātakacorā viya, satta viññāṇaṭṭhitiyo, nava ca sattāvāsā ekādasahi aggīhi ādittā sampajjalitā sajotibhūtā viya ca, sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya ca nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahanti. | The three kinds of becoming appear like charcoal pits full of glowing coals, the four primary elements like hideous venomous snakes (S IV 174), the five aggregates like murderers with raised weapons (S IV 174), the six internal bases like an empty village, the six external bases like village-raiding robbers (S IV 174–75), the seven stations of consciousness and the nine abodes of beings as though burning, blazing and glowing with the eleven fires (see S IV 19), and all formations appear as a huge mass of dangers destitute of satisfaction or substance, like a tumour, a disease, a dart, a calamity, an affliction (see M I 436). | |
| Kathaṃ? | How? | |
| Sukhena jīvitukāmassa bhīrukapurisassa ramaṇīyākārasaṇṭhitampi savāḷakamiva vanagahanaṃ, sasaddūlā viya guhā, sagāharakkhasaṃ viya udakaṃ, samussitakhaggā viya paccatthikā, savisaṃ viya bhojanaṃ, sacoro viya maggo, ādittamiva agāraṃ, uyyuttasenā viya raṇabhūmi. | 36.They appear as a forest thicket of seemingly pleasant aspect but infested with wild beasts, a cave full of tigers, water haunted by monsters and ogres, an enemy with raised sword, poisoned food, a road beset by robbers, a burning coal, a battlefield between contending armies appear to a timid man who wants to live in peace. | |
| Yathā hi so puriso etāni savāḷakavanagahanādīni āgamma bhīto saṃviggo lomahaṭṭhajāto samantato ādīnavameva passati, evamevāyaṃ yogāvacaro bhaṅgānupassanāvasena sabbasaṅkhāresu bhayato upaṭṭhitesu samantato nirasaṃ nirassādaṃ ādīnavameva passati. | And just as that man is frightened and horrified and his hair stands up when he comes upon a thicket infested by wild beasts, etc., and he sees it as nothing but danger, so too when all formations have appeared as a terror by contemplation of dissolution, this meditator sees them as utterly destitute of any core or any satisfaction and as nothing but danger. | |
| Tassevaṃ passato ādīnavañāṇaṃ nāma uppannaṃ hoti. |
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| Yaṃ sandhāya idaṃ vuttaṃ – | ||
| "Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? | 37. “How is it that understanding of appearance as terror is knowledge of danger? | |
| Uppādo bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. | “(1.a.) Understanding of appearance as terror thus, ‘Arising is terror,’ is knowledge of danger. | |
| Pavattaṃ bhayanti… nimittaṃ bhayanti… āyūhanā bhayanti… paṭisandhi bhayanti… gati bhayanti… nibbatti bhayanti… upapatti bhayanti… jāti bhayanti… jarā bhayanti… byādhi bhayanti… maraṇaṃ bhayanti… soko bhayanti… paridevo bhayanti… upāyāso bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. | Understanding of appearance as terror thus, ‘Occurrence is terror’ … ‘The sign is terror’ … ‘Accumulation is terror’ … ‘Rebirth-linking is terror’ … ‘Destiny is terror’ … ‘Generation is terror’ … ‘Re-arising is terror’ … ‘Birth is terror’ … ‘Ageing is terror’ … ‘Sickness is terror’ … ‘Death is terror’ … ‘Sorrow is terror’ … Understanding of appearance as terror thus, ‘Lamentation is terror,’ is knowledge of danger. Understanding of appearance as terror thus, ‘Despair is terror,’ is knowledge of danger. | |
| Anuppādo khemanti santipade ñāṇaṃ. | “(1.b.) Knowledge of the state of peace is this: ‘Non-arising is safety.’ | |
| Appavattaṃ - pe - anupāyāso khemanti santipade ñāṇaṃ. | Knowledge of the state of peace is this: ‘Non-occurrence is safety’ … (etc.) … Knowledge of the state of peace is this: ‘Non-despair is safety.’ | |
| Uppādo bhayaṃ, anuppādo khemanti santipade ñāṇaṃ. | “(1.c.) Knowledge of the state of peace is this: ‘Arising is terror; non-arising is safety.’ | |
| Pavattaṃ - pe - upāyāso bhayaṃ, anupāyāso khemanti santipade ñāṇaṃ. | Knowledge of the state of peace is this: ‘Occurrence is terror; non- occurrence is safety’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is terror; non-despair is safety.’ | |
| "Uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. | “(2.a.) Understanding of appearance as terror thus, ‘Arising is suffering,’ is knowledge of danger. | |
| Pavattaṃ - pe - upāyāso dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. | Understanding of appearance as terror thus, ‘Occurrence is suffering’ … (etc.) … ‘Despair is suffering’ is knowledge of danger. | |
| Anuppādo sukhanti santipade ñāṇaṃ. | “(2.b.) Knowledge of the state of peace is this: ‘Non-occurrence is bliss’ … (etc.) … | |
| Appavattaṃ - pe - anupāyāso sukhanti santipade ñāṇaṃ. | Knowledge of the state of peace is this: ‘Non-despair is bliss.’ | |
| Uppādo dukkhaṃ, anuppādo sukhanti santipade ñāṇaṃ. | “(2.c.) Knowledge of the state of peace is this: ‘Arising is suffering; non- arising is bliss.’ | |
| Pavattaṃ - pe - upāyāso dukkhaṃ, anupāyāso sukhanti santipade ñāṇaṃ. | Knowledge of the state of peace is this: ‘Occurrence is suffering; non-occurrence is bliss’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is suffering; non-despair is bliss.’ | |
| "Uppādo sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. | “(3.a.) Understanding of appearance as terror thus, ‘Arising is worldly,’ is knowledge of danger. | |
| Pavattaṃ - pe - upāyāso sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. | Understanding of appearance as thus, ‘Occurrence is worldly’ … (etc.) … ‘Despair is worldly’ is knowledge of danger. | |
| Anuppādo nirāmisanti santipade ñāṇaṃ. | “(3.b.) Knowledge of the state of peace is this: ‘Non-arising is unworldly.’ | |
| Appavattaṃ - pe - anupāyāso nirāmisanti santipade ñāṇaṃ. | Knowledge of the state of peace is this: ‘Non-occurrence is unworldly’ … (etc.) … Knowledge of the state of peace is this: ‘Non-despair is unworldly.’ | |
| Uppādo sāmisaṃ, anuppādo nirāmisanti santipade ñāṇaṃ. | “(3.c.) Knowledge of the state of peace is this: ‘Arising is worldly; non-arising is unworldly.’ | |
| Pavattaṃ - pe - upāyāso sāmisaṃ, anupāyāso nirāmisanti santipade ñāṇaṃ. | Knowledge of the state of peace is this: ‘Occurrence is worldly; non-occurrence is unworldly’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is worldly; non-despair is unworldly.’ | |
| Uppādo "saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. | “(4.a.) Understanding of appearance as terror thus, ’Arising is formations,’ is knowledge of danger. | |
| Pavattaṃ - pe - upāyāso saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. | Understanding of appearance as terror thus, Occurrence is formations’ … (etc.) … ‘Despair is formations’ is knowledge of danger. | |
| Anuppādo nibbānanti santipade ñāṇaṃ. | “(4.b.) Knowledge of the state of peace is this: ‘Non-arising is Nibbāna.” | |
| Appavattaṃ - pe - anupāyāso nibbānanti santipade ñāṇaṃ. | Knowledge of the state of peace is this: ‘Non-occurrence is Nibbāna’ … (etc.) … Knowledge of the state of peace is this Non-despair is Nibbāna.’ | |
| Uppādo saṅkhārā, anuppādo nibbānanti santipade ñāṇaṃ. | “(4.c.) Knowledge of the state of peace is this: ‘Arising is formations; non- arising is Nibbāna.’ | |
| Pavattaṃ - pe - upāyāso saṅkhārā, anupāyāso nibbānanti santipade ñāṇaṃ. | Knowledge of the state of peace is this: ‘Occurrence is formations; non-occurrence is Nibbāna’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is formations; non-despair is Nibbāna.’ | |
| "Uppādañca pavattañca, nimittaṃ dukkhanti passati; | “He contemplates as suffering Arising, occurrence, and the sign, | |
| Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ. | Accumulation, rebirth-linking— And this his knowledge is of danger. | |
| "Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca; | “He contemplates as bliss no arising, And no occurrence, and no sign, | |
| Anāyūhanā appaṭisandhi, ñāṇaṃ santipade idaṃ. | No accumulation, no rebirth-linking— And this his knowledge is of peace. | |
| "Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati; | “This knowledge about danger has Five sources for its origin; | |
| Pañcaṭhāne santipade, dasa ñāṇe pajānāti; | Knowledge of peace has also five— Ten knowledges he understands. | |
| Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatī"ti. | “When skilled in these two kinds of knowledge The various views will shake him not. | |
| "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 "bhayatupaṭṭhāne paññā ādīnave ñāṇa"nti (paṭi. ma. 1.53). | Hence it was said: ‘Understanding of appearance as terror is knowledge of danger’” (Paṭis I 59f). | |
| 753.Tattha uppādoti purimakammapaccayā idha uppatti. | 38.Herein, arising is appearance here [in this becoming] with previous kamma as condition. | |
| Pavattanti tathā uppannassa pavatti. | Occurrence is the occurrence of what has arisen in this way. | |
| Nimittanti sabbampi saṅkhāranimittaṃ. | The sign is the sign of all formations. | |
| Āyūhanāti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. | Accumulation is the kamma that is the cause of future rebirth-linking. | |
| Paṭisandhīti āyatiṃ uppatti. | Rebirth-linking is future appearance. | |
| Gatīti yāya gatiyā sā paṭisandhi hoti. | Destiny is the destiny in which the rebirth-linking takes place. | |
| Nibbattīti khandhānaṃ nibbattanaṃ. | Generation is the generating of aggregates. | |
| Upapattīti "samāpannassa vā upapannassa vā"ti (dha. sa. 1289, 1291) evaṃ vuttā vipākappavatti. | Re-arising is the occurrence of kamma-result stated thus, “In one who has attained [to it] or in one who has been reborn [in it]” (Dhs §1282). | |
| Jātīti jarādīnaṃ paccayabhūtā bhavapaccayā jāti. | Birth is birth with becoming as its condition, itself a condition for ageing and so on. | |
| Jarāmaraṇādayo pākaṭā eva. | Ageing, sickness, death, etc., are obvious. | |
| Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā. | 39. And here only the five beginning with arising are mentioned as actual objects of knowledge of danger; | |
| Sesā tesaṃ vevacanavasena. | the rest are synonyms for them. | |
| Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. | For the pair, generation and birth, are synonyms both for arising and for rebirth-linking. | |
| Gati upapattīti idaṃ dvayaṃ pavattassa. | The pair, destiny and re-arising, are synonyms for occurrence. | |
| Jarādayo nimittassāti. | Ageing, etc., are synonyms for the sign. | |
| Tenāha – | Hence it was said: | |
| "Uppādañca pavattañca, nimittaṃ dukkhanti passati; | “He contemplates as suffering Arising, occurrence, and the sign, | |
| Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave ida"nti ca. | Accumulation, rebirth-linking— And this his knowledge is of danger.” | |
| "Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyatī"ti ca. | And: “This knowledge about danger has Five sources for its origin” (§37). | |
| Anuppādo khemanti santipade ñāṇantiādi pana ādīnavañāṇassa paṭipakkhañāṇadassanatthaṃ vuttaṃ. | 40.Knowledge of the state of peace is this: “Non-arising is safety,” etc.: this, however, should be understood as said for the purpose of showing the opposite kind of knowledge to knowledge of danger. | |
| Bhayatupaṭṭhānena vā ādīnavaṃ disvā ubbiggahadayānaṃ abhayampi atthi khemaṃ nirādīnavanti assāsajananatthampi etaṃ vuttaṃ. | Or when it is stated in this way, that there is safety without terror and free from danger, it is for the purpose of comforting those who are upset in their hearts by seeing danger through appearance as terror. | |
| Yasmā vā panassa uppādādayo bhayato sūpaṭṭhitā honti, tassa tappaṭipakkhaninnaṃ cittaṃ hoti, tasmā bhayatupaṭṭhānavasena siddhassa ādīnavañāṇassa ānisaṃsadassanatthampetaṃ vuttanti veditabbaṃ. | Or else, when arising, etc., have clearly appeared to a man as terror, his mind inclines towards their opposites, and so this is said for the purpose of showing the advantages in the knowledge of danger established by the appearance as terror. | |
| Ettha ca yaṃ bhayaṃ, taṃ yasmā niyamato dukkhaṃ. | 41. And here (1.a.) what is terror is certainly (2.a) suffering, | |
| Taṃ vaṭṭāmisalokāmisakilesāmisehi avippamuttattā sāmisameva. | and what is suffering is purely (3.a.) worldly since it is not free from the worldliness of the rounds [of becoming], of the world, and of defilements,13 |
Comm. NT: 13. Vism-mhṭ defines the three kinds of worldliness (āmisa) as follows:
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| Yañca sāmisaṃ, taṃ saṅkhāramattameva. | and what is worldly consists solely of (4.a) formations. | |
| Tasmā "uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇa"ntiādi vuttaṃ. | Therefore it is said that (2.a) understanding of appearance as terror thus, “Arising is suffering,” is knowledge of danger, and so on. | |
| Evaṃ santepi bhayākārena dukkhākārena sāmisākārenāti evaṃ ākāranānattato pavattivasenevettha nānattaṃ veditabbaṃ. | And while this is so, still there is a difference to be understood here in the way these things [beginning with “arising”] occur, since there is a difference in their mode with the mode of terror, the mode of suffering, and the mode of worldliness. | |
| Dasañāṇe pajānātīti ādīnavañāṇaṃ pajānanto uppādādivatthukāni pañca, anuppādādivatthukāni pañcāti dasa ñāṇāni pajānāti paṭivijjhati sacchikaroti. | 42.Ten knowledges he understands: one who understands knowledge of danger understands, penetrates, realizes, ten kinds of knowledge, that is, the five based on arising, etc., and the five on non-arising and so on. | |
| Dvinnaṃ ñāṇānaṃ kusalatāti ādīnavañāṇassa ceva santipadañāṇassa cāti imesaṃ dvinnaṃ kusalatāya. | When skilled in these two kinds of knowledge: with skill in the two, that is, knowledge of danger and knowledge of the state of peace. | |
| Nānādiṭṭhīsuna kampatīti paramadiṭṭhadhammanibbānādivasena pavattāsu diṭṭhīsu na vedhati. | The various views will shake him not: he does not vacillate about views that occur such as “The ultimate Nibbāna is here and now.” | |
| Sesamettha uttānamevāti. | The rest is clear. | |
| Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ. | Knowledge of contemplation of danger is ended. | |
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| 754.So evaṃ sabbasaṅkhāre ādīnavato passanto sabbabhavayonigativiññāṇaṭṭhitisattāvāsagate sabhedake saṅkhāragate nibbindati ukkaṇṭhati nābhiramati. | 43. When he sees all formations in this way as danger, he becomes dispassionate towards, is dissatisfied with, takes no delight in the manifold field of formations belonging to any kind of becoming, destiny, station of consciousness, or abode of beings. | |
| Seyyathāpi nāma, cittakūṭapabbatapādābhirato suvaṇṇarājahaṃso asucimhi caṇḍālagāmadvāraāvāṭe nābhiramati, sattasu mahāsaresuyeva abhiramati, evameva ayampi yogīrājahaṃso suparidiṭṭhādīnave sabhedake saṅkhāragate nābhiramati. | Just as a golden swan that loves the foothills of Citta Peak finds delight, not in a filthy puddle at the gate of a village of outcastes, but only in the seven great lakes (see XIII.38), so too this meditator swan finds delight, not in the manifold formations seen clearly as danger, | |
| Bhāvanārāmatāya pana bhāvanāratiyā samannāgatattā sattasu anupassanāsuyeva ramati. | but only in the seven contemplations, because he delights in development. | |
| Yathā ca suvaṇṇapañjare pakkhitto sīho migarājā nābhiramati, tiyojanasahassavitthate pana himavanteyeva ramati, evamayaṃ yogīsīho tividhe sugatibhavepi nābhiramati, tīsu pana anupassanāsuyeva ramati. | And just as the lion, king of beasts, finds delight, not when put into a gold cage, but only in Himalaya with its three thousand leagues’ extent, so too the meditator lion finds delight, not in the triple becoming of the happy destiny,14 but only in the three contemplations. |
Comm. NT: 14. The reference is to the happy destinies of the sense-desire world (human beings and deities), the fine-material Brahmā-world, and the im... Все комментарии (1) |
| Yathā ca sabbaseto sattapatiṭṭho iddhimā vehāsaṅgamo chaddanto nāgarājā nagaramajjhe nābhiramati, himavati chaddantadahagahaneyeva abhiramati, evamayaṃ yogīvaravāraṇo sabbasmimpi saṅkhāragate nābhiramati, anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati, tanninnatappoṇatappabbhāramānaso hotīti. | And just as Chaddanta, king of elephants, all white with sevenfold stance, possessed of supernormal power, who travels through the air,15 finds pleasure, not in the midst of a town, but only in the Chaddanta Lake and Wood in the Himalaya, so too this meditator elephant finds delight, not in any formation, but only in the state of peace seen in the way beginning “Non-arising is safety,” and his mind tends, inclines, and leans towards that. |
Comm. NT: 15. For “ten kinds of elephants” of which the Chaddanta (Six-toothed) is the “best” see M-a II 25. Cf. also the description of the elephant ... Все комментарии (1) |
| Nibbidānupassanāñāṇaṃ niṭṭhitaṃ. | Knowledge of contemplation of dispassion is ended. | |
| 755.Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. | 44.[Knowledge of contemplation of danger] is the same as the last two kinds of knowledge in meaning. | |
| Tenāhu porāṇā – | Hence the Ancients said: | |
| "Bhayatupaṭṭhānaṃ ekameva tīṇi nāmāni labhati, sabbasaṅkhāre bhayato addasāti bhayatupaṭṭhānaṃ nāma jātaṃ. | “Knowledge of appearance as terror while one only has three names: It saw all formations as terror, thus the name ‘appearance as terror’ arose; | |
| Tesuyeva saṅkhāresu ādīnavaṃ uppādetīti ādīnavānupassanā nāma jātaṃ. | it aroused the [appearance of] danger in those same formations, thus the name ‘contemplation of danger’ arose; | |
| Tesuyeva saṅkhāresu nibbindamānaṃ uppannanti nibbidānupassanā nāma jāta"nti. | it arose, becoming dispassionate towards those same formations, thus the name ‘contemplation of dispassion’ arose.” | |
| Pāḷiyampi vuttaṃ – "yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna"nti (paṭi. ma. 1.227). | Also it is said in the text: “Understanding of appearance as terror, knowledge of danger, and dispassion: these things are one in meaning, only the letter is different” (Paṭis II 63). | |
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| 756.Iminā pana nibbidāñāṇena imassa kulaputtassa nibbindantassa ukkaṇṭhantassa anabhiramantassa sabbabhavayonigativiññāṇaṭṭhitisattāvāsagatesu sabhedakesu saṅkhāresu ekasaṅkhārepi cittaṃ na sajjati, na laggati, na bajjhati, sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. | 45. When, owing to this knowledge of dispassion, this clansman becomes dispassionate towards, is dissatisfied with, takes no delight in any single one of all the manifold formations in any kind of becoming, generation, destiny, station of consciousness, or abode of beings, his mind no longer sticks fast, cleaves, fastens on to them, and he becomes desirous of being delivered from the whole field of formations and escaping from it. | |
| Yathā kiṃ? | Like what? | |
| Yathā nāma jālabbhantaragato maccho, sappamukhagato maṇḍūko, pañjarapakkhitto vanakukkuṭo, daḷhapāsavasagato migo, ahituṇḍikahatthagato sappo, mahāpaṅkapakkhando kuñjaro, supaṇṇamukhagato nāgarājā, rāhumukhappaviṭṭho cando, sapattaparivārito purisoti evamādayo tato tato muccitukāmā nissaritukāmāva honti, evaṃ tassa yogino cittaṃ sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. | 46.Just as a fish in a net, a frog in a snake’s jaws, a jungle fowl shut into a cage, a deer fallen into the clutches of a strong snare, a snake in the hands of a snake charmer, an elephant stuck fast in a great bog, a royal nāga in the mouth of a supaṇṇa, the moon inside Rāhu’s mouth,16 a man encircled by enemies, etc.— just as these are desirous of being delivered, of finding an escape from these things, so too this meditator’s mind is desirous of being delivered from the whole field of formations and escaping from it. |
Comm. NT: 16. Rāhu is the name for the eclipse of the sun or moon, personalized as a demon who takes them in his mouth (see S I 50–51 and M I 87). Все комментарии (1) |
| Athassa evaṃ sabbasaṅkhāresu vigatālayassa sabbasmā saṅkhāragatā muccitukāmassa uppajjati muñcitukamyatā ñāṇanti. | Then, when he thus no longer relies on any formations and is desirous of being delivered from the whole field of formations, knowledge of desire for deliverance arises in him. | |
| Muñcitukamyatāñāṇaṃ niṭṭhitaṃ. | Knowledge of desire for deliverance is ended. | |
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| 757.So evaṃ sabbabhavayonigatiṭṭhitinivāsagatehi sabhedakehi saṅkhārehi muccitukāmo sabbasmā saṅkhāragatā muccituṃ puna te evaṃ saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā pariggaṇhāti. | 47.Being thus desirous of deliverance from all the manifold formations in any kind of becoming, generation, destiny, station, or abode, in order to be delivered from the whole field of formations he again discerns those same formations, attributing to them the three characteristics by knowledge of contemplation of reflection. | |
| So sabbasaṅkhāre anaccantikato, tāvakālikato, uppādavayaparicchinnato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, assārakato, vibhavato, saṅkhatato, maraṇadhammatotiādīhi kāraṇehi aniccāti passati. | 48.He sees all formations as impermanent for the following reasons: because they are non-continuous, temporary, limited by rise and fall, disintegrating, fickle, perishable, unenduring, subject to change, coreless, due to be annihilated, formed, subject to death, and so on. | |
| Abhiṇhapaṭipīḷanato, dukkhamato, dukkhavatthuto, rogato, gaṇḍato, sallato, aghato, ābādhato, ītito, upaddavato, bhayato, upasaggato, atāṇato, aleṇato, asaraṇato, ādīnavato, aghamūlato, vadhakato, sāsavato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammatotiādīhi kāraṇehi dukkhāti passati. | He sees them as painful for the following reasons: because they are continuously oppressed, hard to bear, the basis of pain, a disease, a tumour, a dart, a calamity, an affliction, a plague, a disaster, a terror, a menace, no protection, no shelter, no refuge, a danger, the root of calamity, murderous, subject to cankers, Māra’s bait, subject to birth, subject to ageing, subject to illness, subject to sorrow, subject to lamentation, subject to despair, subject to defilement, and so on. | |
| Ajaññato, duggandhato, jegucchato, paṭikkūlato, amaṇḍanārahato, virūpato, bībhacchatotiādīhi kāraṇehi dukkhalakkhaṇassa parivārabhūtato asubhato passati. | He sees all formations as foul (ugly)—the ancillary characteristic to that of pain—for the following reasons: because they are objectionable, stinking, disgusting, repulsive, unaffected by disguise, hideous, loathsome, and so on. | |
| Parato, rittato, tucchato, suññato, assāmikato, anissarato, avasavattitotiādīhi kāraṇehi anattato passati. | He sees all formations as not-self for the following reasons: because they are alien, empty, vain, void, ownerless, with no Overlord, with none to wield power over them, and so on. | |
| 758.Evañhi passatānena tilakkhaṇaṃ āropetvā saṅkhārā pariggahitā nāma honti. | It is when he sees formations in this way that he is said to discern them by attributing to them the three characteristics. | |
| Kasmā panāyamete evaṃ pariggaṇhātīti? | 49.But why does he discern them in this way? | |
| Muñcanassa upāyasampādanatthaṃ. | In order to contrive the means to deliverance. | |
| Tatrāyaṃ upamā – eko kira puriso "macche gahessāmī"ti macchakhippaṃ gahetvā udake oḍḍāpesi so khippamukhena hatthaṃ otāretvā antoudake sappaṃ gīvāya gahetvā "maccho me gahito"ti attamano ahosi. | Here is a simile: a man thought to catch a fish, it seems, so he took a fishing net and cast it in the water. He put his hand into the mouth of the net under the water and seized a snake by the neck. He was glad, thinking, “I have caught a fish.” | |
| So "mahā vata mayā maccho laddho"ti ukkhipitvā passanto sovatthikattayadassanena sappoti sañjānitvā bhīto ādīnavaṃ disvā gahaṇe nibbinno muñcitukāmo hutvā muñcanassa upāyaṃ karonto agganaṅguṭṭhato paṭṭhāya hatthaṃ nibbeṭhetvā bāhuṃ ukkhipitvā uparisīse dve tayo vāre āvijjhitvā sappaṃ dubbalaṃ katvā "gaccha duṭṭha sappā"ti nissajjitvā vegena taḷākapāḷiṃ āruyha "mahantassa vata bho sappassa mukhato muttomhī"ti āgatamaggaṃ olokayamāno aṭṭhāsi. | In the belief that he had caught a big fish, he lifted it up to see. When he saw three marks, he perceived that it was a snake and he was terrified. He saw danger, felt dispassion (revulsion) for what he had seized, and desired to be delivered from it. Contriving a means to deliverance, he unwrapped [the coils from] his hand, starting from the tip of its tail. Then he raised his arm, and when he had weakened the snake by swinging it two or three times round his head, he flung it away, crying “Go, foul snake.” Then quickly scrambling up on to dry land, he stood looking back whence he had come, thinking, “Goodness, I have been delivered from the jaws of a huge snake! ” | |
| Tattha tassa purisassa "maccho"ti sappaṃ gīvāya gahetvā tuṭṭhakālo viya imassāpi yogino āditova attabhāvaṃ paṭilabhitvā tuṭṭhakālo, tassa khippamukhato sīsaṃ nīharitvā sovatthikattayadassanaṃ viya imassa ghanavinibbhogaṃ katvā saṅkhāresu tilakkhaṇadassanaṃ, tassa bhītakālo viya imassa bhayatupaṭṭhānañāṇaṃ. | 50.Herein, the time when the meditator was glad at the outset to have acquired a person is like the time when the man was glad to have seized the snake by the neck. This meditator’s seeing the three characteristics in formations after effecting resolution of the compact [into elements] is like the man’s seeing the three marks on pulling the snake’s head out of the mouth of the net. The meditator’s knowledge of appearance as terror is like the time when the man was frightened. | |
| Tato ādīnavadassanaṃ viya ādīnavānupassanāñāṇaṃ, gahaṇe nibbindanaṃ viya nibbidānupassanāñāṇaṃ. | Knowledge of contemplation of danger is like the man’s thereupon seeing the danger. Knowledge of contemplation of dispassion is like the man’s dispassion (revulsion) for what he had seized. | |
| Sappaṃ muñcitukāmatā viya muñcitukamyatāñāṇaṃ, muñcanassa upāyakaraṇaṃ viya paṭisaṅkhānupassanāñāṇena saṅkhāresu tilakkhaṇāropanaṃ. | Knowledge of desire for deliverance is like the man’s deliverance from the snake. The attribution of the three characteristics to formations by knowledge of contemplation of reflection is like the man’s contriving a means to deliverance. | |
| Yathā hi so puriso sappaṃ āvijjhitvā dubbalaṃ katvā nivattetvā ḍaṃsituṃ asamatthabhāvaṃ pāpetvā sumuttaṃ muñcati, evamayaṃ yogāvacaro tilakkhaṇāropanena saṅkhāre āvijjhitvā dubbale katvā puna niccasukhasubhaattākārena upaṭṭhātuṃ asamatthataṃ pāpetvā sumuttaṃ muñcati. | For just as the man weakened the snake by swinging it, keeping it away and rendering it incapable of biting, and was thus quite delivered, so too this meditator weakens formations by swinging them with the attribution of the three characteristics, rendering them incapable of appearing again in the modes of permanence, pleasure, beauty, and self, and is thus quite delivered. | |
| Tena vuttaṃ "muñcanassa upāyasampādanatthaṃ evaṃ pariggaṇhātī"ti. | That is why it was said above that he discerns them in this way “in order to contrive the means to deliverance.” | |
| 759.Ettāvatā tassa uppannaṃ hoti paṭisaṅkhāñāṇaṃ. | 51.At this point knowledge of reflection has arisen in him, | |
| Yaṃ sandhāya vuttaṃ – | with reference to which it is said: | |
| "Aniccato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? | “When he brings to mind as impermanent, there arises in him knowledge after reflecting on what? | |
| Dukkhato. | When he brings to mind as painful, … | |
| Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? | as not-self, there arises in him knowledge after reflecting on what? | |
| Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. | When he brings to mind as impermanent, there arises in him knowledge after reflecting on the sign. | |
| Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. | When he brings to mind as painful, there arises in him knowledge after reflecting on occurrence. | |
| Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjatī"ti (paṭi. ma. 1.227). | When he brings to mind as not-self, there arises in him knowledge after reflecting on the sign and occurrence” (Paṭis II 63). | |
| Ettha ca nimittaṃ paṭisaṅkhāti saṅkhāranimittaṃ "addhuvaṃ tāvakālika"nti aniccalakkhaṇavasena jānitvā. | 52. As here after reflecting on the sign [means] having known the sign of formations by means of the characteristic of impermanence as unlasting and temporary. | |
| Kāmañca na paṭhamaṃ jānitvā pacchā ñāṇaṃ uppajjati, vohāravasena pana "manañca paṭicca dhamme ca uppajjati manoviññāṇa"ntiādīni (ma. ni. 3.421) viya evaṃ vuccati. | Of course, it is not17 that, first having known, subsequently knowledge arises; but it is expressed in this way according to common usage, as in the passage beginning, “Due to (lit. having depended upon) mind and mental object, mind-consciousness arises” (M I 112), and so on. |
Comm. NT: 17. The sense seems to require a reading, “Kāmañ ca na paṭhamaṃ”… Все комментарии (1) |
| Ekattanayena vā purimañca pacchimañca ekaṃ katvā evaṃ vuttanti veditabbaṃ. | Or alternatively, it can be understood as expressed thus according to the method of identity by identifying the preceding with the subsequent. | |
| Iminā nayena itarasmimpi padadvaye attho veditabboti. | The meaning of the remaining two expressions [that is, “occurrence” and “the sign and occurrence”] should be understood in the same way. | |
| Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ. | Knowledge of contemplation of reflection is ended. | |
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Знание прозрения, состоящее в безмятежном наблюдении конструированных явлений Таблица Палийский оригинал |
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| 760.So evaṃ paṭisaṅkhānupassanāñāṇena "sabbe saṅkhārā suññā"ti pariggahetvā puna "suññamidaṃ attena vā attaniyena vā"ti (ma. ni. 3.69) dvikoṭikaṃ suññataṃ pariggaṇhāti. | 53. Having thus discerned by knowledge of contemplation of reflection that “All formations are void” (see S III 167), he again discerns voidness in the double logical relation18 thus: “This is void of self or of what belongs to self” (M II 263; Paṭis II 36). |
Comm. NT: 18. Dvikoṭika (“double logical relation”) and catukoṭika (“quadruple logical relation”): Skr. catuýkoṭi (cf. Th. Stcherbatsky, Buddhist Logi... Все комментарии (1) |
| So evaṃ neva attānaṃ, na paraṃ kiñci attano parikkhārabhāve ṭhitaṃ disvā puna "nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, kismiñci kiñcanatatthī"ti yā ettha catukoṭikā suññatā kathitā, taṃ pariggaṇhāti. | When he has thus seen that there is neither a self nor any other [thing or being] occupying the position of a self s property, he again discerns voidness in the quadruple logical relation as set forth in this passage: “I am not anywhere anyone’s owning, nor is there anywhere my owning in anyone (nāhaṃ kvacani kassaci kiñcanat’ asmiṃ na ca mama kvacani kismiñci kiñcanat’ atthi)” (M II 263).19 |
Comm. NT: 19. There are a number of variant readings to this sutta passage (which is met with elsewhere as follows: A I 206; II 177; cf. III 170). The... Все комментарии (1) |
| Kathaṃ? | How? | |
| Ayañhi nāhaṃ kvacanīti kvaci attānaṃ na passati. | 54.(i) This [meditator, thinking] I … not anywhere (nāhaṃ kvacani), does not see a self anywhere; | |
| Kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati. | (ii) [Thinking] am … anyone’s owning (kassaci kiñcanat’ asmiṃ), he does not see a self of his own to be inferred in another’s owning; | |
| Bhātiṭṭhānevā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ, parikkhāraṭṭhāne vā parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. | the meaning is that he does not see [a self of his own] deducible by conceiving a brother [to own it] in the case of a brother,20 a friend [to own it] in the case of a friend, or a chattel [to own it] in the case of a chattel; |
Comm. NT: 20. Bhātiṭṭhāne—“in the case of a brother”: the form bhāti is not given in PED. Все комментарии (1) |
| Na ca mama kvacanīti ettha mama-saddaṃ tāva ṭhapetvā na ca kvacanīti parassa ca attānaṃ kvaci napassatīti ayamattho. | (iii) [As regards the phrase] nor … anywhere my (na ca mama kvacani), leaving aside the word my (mama) here for the moment, [the words] nor anywhere (na ca kvacani) [means that] he does not21 see another’s self anywhere; |
Comm. NT: 21. Reading “… ṭhapetvā na ca kvacini (:) parassa ca attānaṃ kvaci na passatī ti ayaṃ attho; idāni …” with Ce of M-a and A-a Все комментарии (1) |
| Idāni mama-saddaṃ āharitvā mama kismiñci kiñcanatatthīti so parassa attā mama kismiñci kiñcanabhāve atthīti na passatīti. | (iv) Now, bringing in the word my (mama), [we have] is there … my owning in anyone (mama kismiñci kiñcanat’ atthi): he does not see thus, “Another’s self exists owing to some state of my owning22 [of it]”; |
Comm. NT: 22. M-a Sinhalese (Aluvihāra) ed. has kiñcanabhāvena here instead of kiñcana-bhāve. Все комментарии (1) |
| Attano bhātiṭṭhāne vā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ parikkhāraṭṭhāne vā parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. | the meaning is that he does not see in any instance another’s self deducible owing to this fact of his owning a brother in the case of a brother, a friend in the case of a friend, chattel in the case of a chattel. | |
| Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati. | So (i) he sees no self anywhere [of his own]; (ii) nor does he see it as deducible in the fact of another’s owning; (iii) nor does he see another’s self; (iv) nor does he see that as deducible in the fact of his own owning.23 |
Comm. NT: 23. Sinhalese eds. of M-a and A-a both read here: “… upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attano kiñcanabhāve upaneta... Все комментарии (1) |
| Tasmānena catukoṭikā suññatā pariggahitā hotīti. | This is how he discerns voidness in the quadruple logical relation. | |
| 761.Evaṃ catukoṭikaṃ suññataṃ pariggahetvā puna chahākārehi suññataṃ pariggaṇhāti. | 55. Having discerned voidness in the quadruple logical relation in this way, he discerns voidness again in six modes. | |
| Kathaṃ? | How? | |
| Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā - pe - mano suñño. | Eye (i) is void of self, (ii) or of the property of a self, (iii) or of permanence, (iv) or of lastingness, (v) or of eternalness, (vi) or of non-subjectness to change; … mind … | |
| Rūpā suññā - pe - dhammā suññā. | visible data … mental data … | |
| Cakkhuviññāṇaṃ - pe - manoviññāṇaṃ. | eye-consciousness … mind-consciousness … | |
| Cakkhusamphassoti evaṃ yāva jarāmaraṇā nayo netabbo. | mind-contact … (Nidd II 187 (Se); Nidd II 279 (Ee); cf.S IV 54) and this should be continued as far as ageing-and- death (see XX.9). | |
| 762.Evaṃ chahākārehi suññataṃ pariggahetvā puna aṭṭhahākārehi pariggaṇhāti. | 56. Having discerned voidness in the six modes in this way, he discerns it again in eight modes, | |
| Seyyathidaṃ – rūpaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. | that is to say: “Materiality has no core, is coreless, without core, as far as concerns (i) any core of permanence, or (ii) core of lastingness, or (iii) core of pleasure, or (iv) core of self, or as far as concerns (v) what is permanent, or (vi) what is lasting, or (vii) what is eternal, or (viii) what is not subject to change. | |
| Vedanā… saññā… saṅkhārā… viññāṇaṃ… cakkhu - pe - jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. | Feeling … perception … formations … consciousness … eye … (etc., see XX.9) … ageing-and-death has no core, is coreless, without a core, as far as concerns any core of permanence, or core of lastingness, or core of pleasure, or core of self, or as far as concerns what is permanent, or what is lasting, or what is eternal, or what is not subject to change. | |
| Yathā naḷo asāro nissāro sārāpagato. | Just as a reed has no core, is coreless, without core; | |
| Yathā eraṇḍo… yathā udumbaro… yathā setavaccho… yathā pāḷibhaddako… yathā pheṇapiṇḍo… yathā udakabubbuḷaṃ… yathā marīci… yathā kadalikkhandho… yathā māyā asārā nissārā sārāpagatā, evameva rūpaṃ - pe - jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā - pe - avipariṇāmadhammena vāti (cūḷani. mogharājamāṇavapucchāniddesa 88). | just as a castor-oil plant, an udumbara (fig) tree, a setavaccha tree, a pāḷibhaddaka tree, a lump of froth, a bubble on water, a mirage, a plantain trunk, a conjuring trick, has no core, is coreless, without core, so too materiality …(etc) … ageing-and-death has no core … or what is subject to change” (Nidd II 184–85 (Se); Nidd II 278–89 (Ee)). | |
| 763.So evaṃ aṭṭhahākārehi suññataṃ pariggahetvā puna dasahākārehi pariggaṇhāti, rūpaṃ rittato passati. | 57.Having discerned voidness in eight modes in this way, he discerns it again in ten modes. How? “He sees materiality as empty, | |
| Tucchato… suññato… anattato… anissariyato… akāmakāriyato… alabbhanīyato… avasavattakato… parato… vivittato passati. | as vain, as not-self, as having no Overlord, as incapable of being made into what one wants, as incapable of being had [as one wishes], as insusceptible to the exercise of mastery, as alien, as secluded [from past and future]. | |
| Vedanaṃ - pe - viññāṇaṃ rittato - pe - vivittato passatīti. | He sees feeling … (etc.) … consciousness as empty, … as secluded”24 (Nidd II 279 (Ee)). |
Comm. NT: 24. The cause and the fruit being secluded from each other (see Vism-mhṭ 842). Все комментарии (1) |
| 764.Evaṃ dasahākārehi suññataṃ pariggahetvā puna dvādasahākārehi pariggaṇhāti. | 58.Having discerned voidness in ten modes in this way, he discerns it again in twelve modes, | |
| Seyyathidaṃ – rūpaṃ na satto, na jīvo, na naro, na māṇavo, na itthī, na puriso, na attā, na attaniyaṃ. | that is to say: “Materiality is no living being,25 no soul, no human being, no man, no female, no male, no self, no property of a self, |
Comm. NT: 25.
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| Nāhaṃ, na mama, na aññassa, na kassaci. | not I, not mine, not another’s, not anyone’s. | |
| Vedanā - pe - viññāṇaṃ na kassacīti (cūḷani. mogharājamāṇavapucchāniddesa 88). | Feeling … (etc.) … consciousness … not anyone’s (Nidd II 186 (Se); Nidd II 280 (Ee)). | |
| 765.Evaṃ dvādasahākārehi suññataṃ pariggaṇhitvā puna tīraṇapariññāvasena dvācattālīsāya ākārehi suññataṃ pariggaṇhāti, rūpaṃ aniccato… dukkhato… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… anassādato… ādīnavato… vipariṇāmadhammato… assārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassaupāyāsadhammato… samudayato… atthaṅgamato… anassādato … ādīnavato… nissaraṇato passati. | 59. Having discerned voidness in twelve modes in this way, he discerns it again in forty-two modes through full-understanding as investigating. He sees materiality as impermanent, as painful, as a disease, a tumour, a dart, a calamity, an affliction, as alien, as disintegrating, a plague, a disaster, a terror, a menace, as fickle, perishable, unenduring, as no protection, no shelter, no refuge, as unfit to be a refuge, as empty, vain, void, not-self, as without satisfaction,26 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, lamentation, pain, grief and despair; as arising, as departing; as danger,27 as (having an) escape. |
Comm. NT: 27.
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| Vedanaṃ - pe - viññāṇaṃ aniccato - pe - nissaraṇato passati. | He sees feeling … (etc.) … consciousness … as (having an) escape (cf. Paṭis II 238). | |
| Vuttampi cetaṃ – "rūpaṃ aniccato - pe - nissaraṇato passanto suññato lokaṃ avekkhati. | 60. And this is said too:28 “When he sees materiality as impermanent … as (having an) escape, he looks upon the world as void. |
Comm. NT: 28. Vism-mhṭ (p. 843) seems to suggest that this is quoted from the Niddesa, but it is not in Nidd II in this form. Cf. Nidd II 162 (Be): At... Все комментарии (1) |
| Vedanaṃ - pe - viññāṇaṃ aniccato - pe - nissaraṇato passanto suññato lokaṃ avekkhati". | When he sees feeling … (etc.) … consciousness as impermanent … as (having an) escape, he looks upon the world as void.” | |
| "Suññato lokaṃ avekkhassu, mogharāja sadā sato; | “Let him look on the world as void: Thus, Mogharāja, always mindful, | |
| Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā; | He may escape the clutch of death By giving up belief in self. | |
| Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī"ti. (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddesa 88); | For King Death cannot see the man That looks in this way on the world”29 |
Comm. NT: 29. Sn 1119: Nidd II 190 (Se); Nidd II 278 (Ee) Все комментарии (1) |
| 766.Evaṃ suññato disvā tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto bhayañca nandiñca vippahāya saṅkhāresu udāsīno ahosi majjhatto, ahanti vā mamanti vā na gaṇhāti vissaṭṭhabhariyo viya puriso. | 61.When he has discerned formations by attributing the three characteristics to them and seeing them as void in this way, he abandons both terror and delight, he becomes indifferent to them and neutral, he neither takes them as “I” nor as mine,” he is like a man who has divorced his wife. | |
| Yathā nāma purisassa bhariyā bhaveyya iṭṭhā kantā manāpā, so tāya vinā muhuttampi adhivāsetuṃ na sakkuṇeyya, ativiya naṃ mamāyeyya, so taṃ itthiṃ aññena purisena saddhiṃ ṭhitaṃ vā nisinnaṃ vā kathentiṃ vā hasantiṃ vā disvā kupito assa anattamano, adhimattaṃ domanassaṃ paṭisaṃvedeyya. | 62.Suppose a man were married to a lovely, desirable, charming wife and so deeply in love with her as to be unable to bear separation from her for a moment. He would be disturbed and displeased to see her standing or sitting or talking or laughing with another man, and would be very unhappy; | |
| So aparena samayena tassā itthiyā dosaṃ disvā muñcitukāmo hutvā taṃ vissajjeyya, na naṃ mamāti gaṇheyya. | but later, when he had found out the woman’s faults, and wanting to get free, had divorced her, he would no more take her as “mine”; | |
| Tato paṭṭhāya taṃ yenakenaci saddhiṃ yaṃkiñci kurumānaṃ disvāpi neva kuppeyya, na domanassaṃ āpajjeyya, aññadatthu udāsīnova bhaveyya majjhatto. | and thereafter, even though he saw her doing whatever it might be with whomsoever it might be, he would not be disturbed or displeased, but would on the contrary be indifferent and neutral. | |
| Evamevāyaṃ sabbasaṅkhārehi muñcitukāmo hutvā paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto ahaṃ mamāti gahetabbaṃ adisvā bhayañca nandiñca vippahāya sabbasaṅkhāresu udāsīno hoti majjhatto. | So too this [meditator], wanting to get free from all formations, discerns formations by the contemplation of reflection; then, seeing nothing to be taken as “I” or “mine,” he abandons both terror and delight and becomes indifferent and neutral towards all formations. | |
| Tassa evaṃ jānato evaṃ passato tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. | 63.When he knows and sees thus, his heart retreats, retracts and recoils from the three kinds of becoming, the four kinds of generation, the five kinds of destiny, the seven stations of consciousness, and the nine abodes of beings; his heart no longer goes out to them. Either equanimity or repulsiveness is established. | |
| Seyyathāpi nāma padumapalāse īsakapoṇe udakaphusitāni patilīyanti patikuṭanti pativattanti na sampasāriyanti, evameva - pe - seyyathāpi nāma kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati (a. ni. 7.49), evameva tassa tīsu bhavesu cittaṃ - pe - upekkhā vā pāṭikulyatā vā saṇṭhāti. | Just as water drops retreat, retract and recoil on a lotus leaf that slopes a little and do not spread out, so too his heart … And just as a fowl’s feather or a shred of sinew thrown on a fire retreats, retracts and recoils, and does not spread out, so too his heart retreats, retracts and recoils from the three kinds of becoming … Either equanimity or repulsiveness is established. | |
| Iccassa saṅkhārupekkhāñāṇaṃ nāma uppannaṃ hoti. | In this way there arises in him what is called knowledge of equanimity about formations. | |
| 767.Taṃ panetaṃ sace santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. | 64. But if this [knowledge] sees Nibbāna, the state of peace, as peaceful, it rejects the occurrence of all formations and enters only into Nibbāna. | |
| No ce nibbānaṃ santato passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati sāmuddikānaṃ disākāko viya. | If it does not see Nibbāna as peaceful, it occurs again and again with formations as its object, like the sailors’ crow. | |
| Sāmuddikā kira vāṇijakā nāvaṃ ārohantā disākākaṃ nāma gaṇhanti, te yadā nāvā vātakkhittā videsaṃ pakkhandati, tīraṃ na paññāyati, tadā disākākaṃ vissajjenti. | 65.When traders board a ship, it seems, they take with them what is called a land-finding crow. When the ship gets blown off its course by gales and goes adrift with no land in sight, then they release the land-finding crow. | |
| So kūpakayaṭṭhito ākāsaṃ laṅghitvā sabbā disā ca vidisā ca anugantvā sace tīraṃ passati, tadabhimukhova gacchati. | It takes off from the mast-head,30 and after exploring all the quarters, if it sees land, it flies straight in the direction of it; |
Comm. NT: 30. Kūpaka-yaṭṭhi—“mast-head” (?): the word kūpaka appears in PED, only as an equivalent for kūpa = a hole. Cf. D I 222 for this simile. Все комментарии (1) |
| No ce passati, punappunaṃ āgantvā kūpakayaṭṭhiṃyeva allīyati. | if not, it returns and alights on the mast-head. | |
| Evameva sace saṅkhārupekkhāñāṇaṃ santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. | So too, if knowledge of equanimity about formations sees Nibbāna, the state of peace, as peaceful, it rejects the occurrence of all formations and enters only into Nibbāna. | |
| No ce passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati. | If it does not see it, it occurs again and again with formations as its object. | |
| Tadidaṃ suppagge piṭṭhaṃ vaṭṭayamānaṃ viya. | as though sifting flour on the edge of a tray, | |
| Nibbaṭṭitakappāsaṃ vihanamānaṃ viya nānappakārato saṅkhāre pariggahetvā bhayañca nandiñca pahāya saṅkhāravicinane majjhattaṃ hutvā tividhānupassanāvasena tiṭṭhati. | 6. Now, after discerning formations in the various modes,6 (as above) as though carding cotton from which the seeds have been picked out,31 and after abandoning terror and delight, and after becoming neutral in the investigation of formations, he still persists in the triple contemplation. |
Comm. NT: 31. Vaṭṭayamāna—“sifting”: not in PED; Vism-mhṭ glosses with niccoriyamāna, also not in PED. Nibbaṭṭita—“picked out”: not in PED. Vism-mhṭ g... Все комментарии (1) |
| Evaṃ tiṭṭhamānaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya paccayo hoti. | And in so doing, this [insight knowledge] enters upon the state of the triple gateway to liberation, and it becomes a condition for the classification of noble persons into seven kinds. | |
| 768.Tatridaṃ tividhānupassanāvasena pavattanato tiṇṇaṃ indriyānaṃ ādhipateyyavasena tividhavimokkhamukhabhāvaṃ āpajjati nāma. | It enters upon the state of the triple gateway to liberation now with the predominance of [one of] three faculties according as the contemplation occurs in [one of] the three ways.32 |
Comm. NT: 32.
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| Tisso hi anupassanā tīṇi vimokkhamukhānīti vuccanti. | 67.For it is the three contemplations that are called the three gateways to liberation, | |
| Yathāha – | according as it is said: | |
| "Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti, sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya, animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya, appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya, suññatāya ca dhātuyā cittasampakkhandanatāya, imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattantī"ti (paṭi. ma. 1.219). | “But these three gateways to liberation lead to the outlet from the world, [that is to say,] (i) to the seeing of all formations as limited and circumscribed and to the entering of consciousness into the signless element, (ii) to the stirring up of the mind with respect to all formations and to the entering of consciousness into the desireless element, (iii) to the seeing of all things (dhamma) as alien and to the entering of consciousness into the voidness element. These three gateways to liberation lead to the outlet from the world” (Paṭis II 48).33 |
Comm. NT: 33.
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| Tattha paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. | 68. Herein, as limited and circumscribed [means] both as limited by rise and fall and as circumscribed by them; | |
| Aniccānupassanaṃ hi "udayato pubbe saṅkhārā natthī"ti paricchinditvā tesaṃ gatiṃ samannesamānaṃ "vayato paraṃ na gacchanti, ettheva antaradhāyantī"ti parivaṭumato samanupassati. | for contemplation of impermanence limits them thus, “Formations do not exist previous to their rise,” and in seeking their destiny, sees them as circumscribed thus, “They do not go beyond fall, they vanish there.” | |
| Manosamuttejanatāyāti cittasaṃvejanatāya. | To the stirring up of the mind: by giving consciousness a sense of urgency; | |
| Dukkhānupassanena hi saṅkhāresu cittaṃ saṃvejeti. | for with the contemplation of pain consciousness acquires a sense of urgency with respect to formations. | |
| Parato samanupassanatāyāti "nāhaṃ, na mamā"ti evaṃ anattato samanupassanatāya. | To the seeing … as alien: to contemplating them as not- self thus: “Not I,” “Not mine.” | |
| Iti imāni tīṇi padāni aniccānupassanādīnaṃ vasena vuttānīti veditabbāni. | 69.So these three clauses should be understood to express the contemplations of impermanence, and so on. | |
| Teneva tadanantare pañhavissajjane vuttaṃ – "aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti. | Hence in the answer to the next question [asked in the Paṭisambhidā] it is said: “When he brings [them] to mind as impermanent, formations appear as liable to destruction. | |
| Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhahanti. | When he brings them to mind as painful, formations appear as a terror. | |
| Anattato manasikaroto suññato saṅkhārā upaṭṭhahantī"ti (paṭi. ma. 1.219). | When he brings them to mind as not-self, formations appear as void” (Paṭis II 48). | |
| 769.Katame pana te vimokkhā, yesaṃ imāni anupassanāni mukhānīti? | 70.What are the liberations to which these contemplations are the gateways? | |
| Animitto, appaṇihito, suññatoti ete tayo. | They are these three, namely, the signless, the desireless, and the void. | |
| Vuttaṃ hetaṃ "aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. | For this is said: “When one who has great resolution brings [formations] to mind as impermanent, he acquires the signless liberation. | |
| Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. | When one who has great tranquillity brings [them] to mind as painful, he acquires the desireless liberation. | |
| Anattato manasikaronto vedabahulo suññatavimokkhaṃ paṭilabhatī"ti (paṭi. ma. 1.223). | When one who has great wisdom brings [them] to mind as not-self, he acquires the void liberation” (Paṭis II 58). | |
| Ettha ca animitto vimokkhoti animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo. | 71.And here the signless liberation should be understood as the noble path that has occurred by making Nibbāna its object through the signless aspect. | |
| So hi animittāya dhātuyā uppannattā animitto. | For that path is signless owing to the signless element having arisen, | |
| Kilesehi ca vimuttattā vimokkho. | and it is a liberation owing to deliverance from defilements.34 |
Comm. NT: 34.
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| Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihito. | In the same way the path that has occurred by making Nibbāna its object through the desireless aspect is desireless. | |
| Suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto suññatoti veditabbo. | And the path that has occurred by making Nibbāna its object through the void aspect is void. | |
| 770.Yaṃ pana abhidhamme "yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati appaṇihitaṃ suññata"nti (dha. sa. 343 ādayo) evaṃ vimokkhadvayameva vuttaṃ, taṃ nippariyāyato vipassanāgamanaṃ sandhāya. | 72.But it is said in the Abhidhamma: “On the occasion when he develops the supramundane jhāna that is an outlet and leads to dispersal, having abandoned the field of [false] views with the reaching of the first grade, secluded from sense desires he enters upon and dwells in the first jhāna, which is desireless … is void,” (Dhs §510) thus mentioning only two liberations. This refers to the way in which insight arrives [at the path] and is expressed literally. | |
| Vipassanāñāṇaṃ hi kiñcāpi paṭisambhidāmagge – | 73.However, in the Paṭisambhidā insight knowledge is expressed as follows: | |
| "Aniccānupassanāñāṇaṃ niccato abhinivesaṃ muñcatīti suññato vimokkho. | (i) “Knowledge of contemplation of impermanence is the void liberation since it liberates from interpreting [them] as permanent; | |
| Dukkhānupassanāñāṇaṃ sukhato abhinivesaṃ. | knowledge of contemplation of pain is the void liberation since it liberates from interpreting them] as pleasant; | |
| Anattānupassanāñāṇaṃ attato abhinivesaṃ muñcatīti suññato vimokkho"ti (paṭi. ma. 1.229) evaṃ abhinivesaṃ muñcanavasena suññato vimokkhoti ca, | knowledge of contemplation of not-self is the void liberation since it liberates from interpreting [them] as self” (Paṭis II 67). It is expressed firstly as the void liberation by its liberating from misinterpreting [formations] (above). | |
| "Aniccānupassanāñāṇaṃ niccato nimittaṃ muñcatīti animitto vimokkho. | (ii) “Knowledge of contemplation of impermanence is the signless liberation since it liberates from the sign [of formations] as permanent; | |
| Dukkhānupassanāñāṇaṃ sukhato nimittaṃ, anattānupassanāñāṇaṃ attato nimittaṃ muñcatīti animitto vimokkho"ti (paṭi. ma. 1.229) evaṃ nimittaṃ muñcanavasena animitto vimokkhoti ca, | knowledge of contemplation of pain is the signless liberation since it liberates from the sign [of formations] as pleasant; knowledge of contemplation of not-self is the signless liberation since it liberates from the sign [of formations] as self” (Paṭis II 68). Then it is expressed as the signless liberation by liberating from signs (above). | |
| "Aniccānupassanāñāṇaṃ niccato paṇidhiṃ muñcatīti appaṇihito vimokkho. | (iii) “Knowledge of contemplation of impermanence is the desireless liberation since it liberates from desire [for formations] as permanent; | |
| Dukkhānupassanāñāṇaṃ sukhato paṇidhiṃ. | knowledge of contemplation of pain is the desireless liberation since it liberates from the desire [for them] as pleasant; | |
| Anattānupassanāñāṇaṃ attato paṇidhiṃ muñcatīti appaṇihito vimokkho"ti (paṭi. ma. 1.229) evaṃ paṇidhiṃ muñcanavasena appaṇihito vimokkhoti ca – | knowledge of contemplation of not-self is the desireless liberation since it liberates from the desire [for them] as self” (Paṭis II 68). Lastly as the desireless liberation by its liberating from desire | |
| Vuttaṃ. | it is expressed (above). | |
| Tathāpi taṃ saṅkhāranimittassa avijahanato na nippariyāyena animittaṃ. | But although stated in this way, insight knowledge is not literally signless because there is no abandoning of the sign of formations [as formed, here, as distinct from their sign as impermanent and so on]. | |
| Nippariyāyena pana suññatañceva appaṇihitañca. | It is however literally void and desireless. | |
| Tassa ca āgamanavasena ariyamaggakkhaṇe vimokkho uddhaṭo. | And it is at the moment of the noble path that the liberation is distinguished, and that is done according to insight knowledge’s way of arrival at the path.35 |
Comm. NT: 35.
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| Tasmā appaṇihitaṃ suññatanti vimokkhadvayameva vuttanti veditabbaṃ. | That, it should be understood, is why only two liberations are stated [in the Abhidhamma], namely, the desireless and the void. | |
| Ayaṃ tāvettha vimokkhakathā. | This, firstly, is the treatise on the liberations here. | |
| 771.Yaṃ pana vuttaṃ "sattaariyapuggalavibhāgāya paccayo hotī"ti, tattha saddhānusārī, saddhāvimutto, kāyasakkhi, ubhatobhāgavimutto, dhammānusārī, diṭṭhippatto, paññāvimuttoti ime tāva satta ariyapuggalā, tesaṃ vibhāgāya idaṃ saṅkhārupekkhāñāṇaṃ paccayo hoti. | 74. It was said above, “It becomes a condition for the classification of noble persons into seven kinds.” (§66) Herein, there are firstly these seven kinds of noble person: (1) the faith devotee, (2) one liberated by faith, (3) the body witness, (4) the both-ways liberated, (5) the Dhamma devotee, (6) one attained to vision, and (7) one liberated by understanding. This knowledge of equanimity about formations is a condition for their being placed as these seven classes. | |
| 772.Yo hi aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe saddhānusārī hoti. | 75. When a man brings [formations] to mind as impermanent and, having great resolution, acquires the faith faculty, (1) he becomes a faith devotee at the moment of the stream-entry path; | |
| Sesesu sattasu ṭhānesu saddhāvimutto. | and in the other seven instances [that is, in the three higher paths and the four fruitions] he becomes (2) one liberated by faith. | |
| 773.Yo pana dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati, so sabbattha kāyasakkhi nāma hoti. | When a man brings [them] to mind as painful and, having great tranquillity, acquires the faculty of concentration, (3) he is called a body witness in all eight instances. | |
| Arūpajjhānaṃ pana patvā aggaphalappatto ubhatobhāgavimutto nāma hoti. | (4) He is called both-ways liberated when he has reached the highest fruition after also reaching the immaterial jhānas. | |
| 774.Yo pana anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe dhammānusārī hoti. | When a man brings [them] to mind as not-self and, having great wisdom, acquires the faculty of understanding, he becomes (5) a Dhamma devotee at the moment of the stream-entry path; | |
| Chasu ṭhānesu diṭṭhippatto aggaphale paññāvimuttoti. | (6) in the next six instances he becomes one attained to vision; and (7) in the case of the highest fruition he becomes one liberated by understanding. | |
| 775.Vuttaṃ hetaṃ – | 76. (1) This is said: | |
| "Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. | “When he brings [formations] to mind as impermanent, the faith faculty is in excess in him. | |
| Saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati, tena vuccati saddhānusārī"ti. | With the faith faculty in excess he acquires the stream-entry path. Hence he is called a ’faith devotee’” (Paṭis II 53). | |
| Tathā "aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti, tena vuccati saddhāvimutto"tiādi (paṭi. ma. 1.221). | Likewise, (2) “When he brings [formations] to mind as impermanent, the faith faculty is in excess in him. With the faith faculty in excess the fruition of stream- entry is realized. Hence he is called ‘one liberated by faith’” (Paṭis II 53). | |
| 776.Aparampi vuttaṃ – | 77.It is said further: | |
| "Saddahanto vimuttoti saddhāvimutto. | “[At the moment of the first path:] (2) he has been liberated by having faith (saddahanto vimutto), thus he is one liberated by faith; | |
| Phuṭṭhantaṃ sacchikatoti kāyasakkhi. | (3) he has realized [Nibbāna] by experiencing, thus he is a body witness; | |
| Diṭṭhantaṃ pattoti diṭṭhippatto. | (6) he has attained [Nibbāna] by vision, thus he is one attained to vision. | |
| Saddahanto vimuccatīti saddhāvimutto. | [At the moments of the three remaining paths:] (2) he is liberated by faith (saddahanto vimuccati), thus he is one liberated by faith; | |
| Jhānaphassaṃ paṭhamaṃ phusati pacchā nirodhaṃ nibbānaṃ sacchikarotīti kāyasakkhi. | (3) he first experiences the experience of jhāna and afterwards realizes cessation, Nibbāna, thus he is a body witness; | |
| 'Dukkhā saṅkhārā, sukho nirodho'ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phusitaṃ paññāyāti diṭṭhippatto"ti (paṭi. ma. 1.221). | (6) it is known, seen, recognized, realized, and experienced with understanding, that formations are painful and cessation is bliss, thus he is one attained to vision” (Paṭis II 52). | |
| 777.Itaresu pana catūsu saddhaṃ anusarati, saddhāya vā anusarati gacchatīti saddhānusārī. | 78.As to the remaining four, however, the word meaning should be understood thus: (1) he follows (anusarati) faith, thus he is a faith devotee (saddhānusāri); or he follows, he goes, by means of faith, thus he is a faith devotee. | |
| Tathā paññāsaṅkhātaṃ dhammaṃ anusarati, dhammena vā anusaratīti dhammānusārī. | (5) Likewise, he follows the Dhamma called understanding, or he follows by means of the Dhamma, thus he is a Dhamma devotee. | |
| Arūpajjhānena ceva ariyamaggena cāti ubhatobhāgena vimuttoti ubhatobhāgavimutto. | (4) He is liberated in both ways, by immaterial jhāna and the noble path, thus he is both-ways liberated. | |
| Pajānanto vimuttoti paññāvimuttoti evaṃ vacanattho veditabboti. | (7) Understanding, he is liberated, thus he is one liberated by understanding. | |
| Saṅkhārupekkhāñāṇaṃ. | ||
| 778.Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. | 79.This [knowledge of equanimity about formations] is the same in meaning as the two kinds that precede it. | |
| Tenāhu porāṇā – "idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhati, heṭṭhā muñcitukamyatāñāṇaṃ nāma jātaṃ, majjhe paṭisaṅkhānupassanāñāṇaṃ nāma, ante ca sikhāppattaṃ saṅkhārupekkhāñāṇaṃ nāma". | Hence the Ancients said: “This knowledge of equanimity about formations is one only and has three names. At the outset it has the name of knowledge of desire for deliverance. In the middle it has the name knowledge of reflection. At the end, when it has reached its culmination, it is called knowledge of equanimity about formations.” | |
| 779.Pāḷiyampi vuttaṃ – | ||
| "Kathaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? | 80.“How is it that understanding of desire for deliverance, of reflection, and of composure is knowledge of the kinds of equanimity about formations? | |
| Uppādaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. | Understanding of desire for deliverance, of reflection, and composure [occupied with] arising is knowledge of equanimity about formations. | |
| Pavattaṃ - pe - nimittaṃ - pe - upāyāsaṃ muñcitukamyatāpaṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. | Understanding of desire for deliverance, of reflection, and of composure [occupied with] occurrence … the sign … (etc., see §37) | |
| Uppādo dukkhanti - pe - bhayanti - pe - sāmisanti - pe - uppādo saṅkhārāti - pe - upāyāso saṅkhārāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa"nti (paṭi. ma. 1.54). | … with despair is knowledge of equanimity about formations” (Paṭis I 60f.). | |
| 780.Tattha muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā cāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā. | 81. Herein, the compound muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā (“consisting in desire for deliverance, in reflection, and in composure”) should be resolved into muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā ca. | |
| Iti pubbabhāge nibbidāñāṇena nibbinnassa uppādādīni pariccajitukāmatā muñcitukāmatā. | So in the first stage it is desire to give up, the desire to be delivered from, arising, etc., in one who has become dispassionate by knowledge of dispassion that is desire for deliverance. | |
| Muñcanassa upāyakaraṇatthaṃ majjhe paṭisaṅkhānaṃ paṭisaṅkhā. | It is reflection in the middle stage for the purpose of finding a means to deliverance that is reflection. | |
| Muñcitvā avasāne ajjhupekkhanaṃ santiṭṭhanā. | It is equanimous onlooking in the end stage on being delivered that is composure. | |
| Yaṃ sandhāya "uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti saṅkhārupekkhā"tiādi (paṭi. ma. 1.54) vuttaṃ. | It is said with reference to this: “Arising is formations; he looks with equanimity on those formations; thus it is equanimity about formations” (Paṭis I 61), and so on. | |
| Evaṃ ekamevidaṃ ñāṇaṃ. | So this is only one kind of knowledge. | |
| 781.Apica imāyapi pāḷiyā idaṃ ekamevāti veditabbaṃ. | 82.Furthermore, it may be understood that this is so from the following text; | |
| Vuttaṃ hetaṃ – "yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna"nti (paṭi. ma. 1.227). | for this is said: “Desire for deliverance, and contemplation of reflection, and equanimity about formations: these things are one in meaning and only the letter is different” (Paṭis II 64). | |
| 782.Evaṃ adhigatasaṅkhārupekkhassa pana imassa kulaputtassa vipassanā sikhāppattā vuṭṭhānagāminī hoti. | 83.Now, when this clansman has reached equanimity about formations thus, his insight has reached its culmination and leads to emergence. | |
| Sikhāppattā vipassanāti vā vuṭṭhānagāminīti vā saṅkhārupekkhādiñāṇattayasseva etaṃ nāmaṃ. | “Insight that has reached culmination” or “insight leading to emergence” are names for the three kinds of knowledge beginning with equanimity about formations, [that is, equanimity about formations, conformity, and change-of-lineage]. | |
| Sā hi sikhaṃ uttamabhāvaṃ pattattā sikhāppattā. | It has “reached its culmination” because it has reached the culminating final stage. | |
| Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī. | It is called “leading to emergence” because it goes towards emergence. | |
| Vuṭṭhānaṃ vuccati bahiddhānimittabhūtato abhiniviṭṭhavatthuto ceva ajjhattapavattato ca vuṭṭhahanato maggo, taṃ gacchatīti vuṭṭhānagāminī, maggena saddhiṃ ghaṭiyatīti attho. | The path is called “emergence” because it emerges externally from the objective basis interpreted as a sign and also internally from occurrence [of defilement].36 It goes to that, thus it leads to emergence; the meaning is that it joins with the path. |
Comm. NT: 36.
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| 783.Tatrāyaṃ abhinivesavuṭṭhānānaṃ āvibhāvatthāya mātikā – ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti, ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā ajjhattā vuṭṭhāti, rūpe abhinivisitvā rūpā vuṭṭhāti, rūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā rūpā vuṭṭhāti, ekappahārena pañcahi khandhehi vuṭṭhāti, aniccato abhinivisitvā aniccato vuṭṭhāti, aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti, dukkhato abhinivisitvā dukkhato, aniccato, anattato vuṭṭhāti, anattato abhinivisitvā anattato, aniccato, dukkhato vuṭṭhāti. | 84. Herein, for the purpose of clarification there is this list of the kinds of emergence classed according to the manner of interpreting: (1) after interpreting the internal37 it emerges from the internal, (2) after interpreting the internal it emerges from the external, (3) after interpreting the external it emerges from the external, (4) after interpreting the external it emerges from the internal; (5) after interpreting the material it emerges from the material, (6) after interpreting the material it emerges from the immaterial, (7) after interpreting the immaterial it emerges from the immaterial, (8) after interpreting the immaterial it emerges from the material; (9) it emerges at one stroke from the five aggregates; (10) after interpreting as impermanent it emerges from the impermanent, (11) after interpreting as impermanent it emerges from the painful, (12) after interpreting as impermanent it emerges from the not-self; (13) after interpreting as painful it emerges from the painful, (14) after interpreting as painful it emerges from the impermanent, (15) after interpreting as painful it emerges from the not-self, (16) after interpreting as not-self it emerges from the not-self, (17) after interpreting as not-self it emerges from the impermanent, (18) after interpreting as not-self it emerges from the painful. |
Comm. NT: 37.
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| 784.Kathaṃ? | How? | |
| Idhekacco āditova ajjhattasaṅkhāresu abhinivisati, abhinivisitvā te passati. | 85.Here (1) someone does his interpreting at the start with his own internal formations. After interpreting them he sees them. | |
| Yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādiṇṇasaṅkhārepi aniccaṃ dukkhamanattāti passati. | But emergence of the path does not come about through seeing the bare internal only since the external must be seen too, so he sees that another’s aggregates, as well as unclung-to formations [inanimate things], are impermanent, painful, not-self. | |
| So kālena ajjhattaṃ sammasati, kālena bahiddhā. | At one time he comprehends the internal and at another time the external. | |
| Tassevaṃ sammasato ajjhattaṃ sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. | As he does so, insight joins with the path while he is comprehending the internal. | |
| Ayaṃ ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti nāma. | It is said of him that “after interpreting the internal it emerges from the internal.” | |
| Sace panassa bahiddhā sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti nāma. | (2) If his insight joins with the path at the time when he is comprehending the external, it is said of him that “after interpreting the internal it emerges from the external.” | |
| Esa nayo bahiddhā abhinivisitvā bahiddhā ca ajjhattā ca vuṭṭhānepi. | (3) Similarly in the case of “after interpreting the external it emerges from the external,” and (4) “from the internal.” | |
| 785.Aparo āditova rūpe abhinivisati, abhinivisitvā bhūtarūpañca upādārūpañca rāsiṃ katvā passati. | 86.(5) Another does his interpreting at the start with materiality. When he has done that, he sees the materiality of the primaries and the materiality derived from them all together. | |
| Yasmā pana na suddharūpadassanamatteneva vuṭṭhānaṃ hoti, arūpampi daṭṭhabbameva. | But emergence does not come about through the seeing of bare materiality only since the immaterial must be seen too, | |
| Tasmā taṃ rūpaṃ ārammaṇaṃ katvā uppannaṃ vedanaṃ saññaṃ saṅkhāre viññāṇañca "idaṃ arūpa"nti arūpaṃ passati. | so he sees as the immaterial [mentality] the feeling, perception, formations and consciousness that have arisen by making that materiality their object. | |
| So kālena rūpaṃ sammasati, kālena arūpaṃ. | At one time he comprehends the material and at another the immaterial. | |
| Tassevaṃ sammasato rūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ rūpe abhinivisitvā rūpā vuṭṭhāti nāma. | As he does so, insight joins with the path while he is comprehending materiality. It is said of him that “after interpreting the material it emerges from the material.” | |
| Sace panassa arūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ arūpe abhinivisitvā arūpā vuṭṭhāti nāma. | (6) But if his insight joins with the path at the time when he is comprehending the immaterial, it is said of him that “after interpreting the material it emerges from the immaterial.” | |
| Esa nayo arūpe abhinivisitvā arūpā ca rūpā ca vuṭṭhānepi. | (7) Similarly in the case of “after interpreting the immaterial it emerges from the immaterial,” and (8) “from the material.” | |
| 786."Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti (dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana ekappahārena pañcahi khandhehi vuṭṭhāti nāma. | 87. (9) When he has done his interpreting in this way, “All that is subject to arising is subject to cessation” (M I 380), and so too at the time of emergence, it is said that “it emerges at one stroke from the five aggregates.” | |
| 787.Eko āditova aniccato saṅkhāre sammasati. | 88. (10) One man comprehends formations as impermanent at the start. | |
| Yasmā pana na aniccato sammasanamatteneva vuṭṭhānaṃ hoti, dukkhatopi anattatopi sammasitabbameva, tasmā dukkhatopi anattatopi sammasati. | But emergence does not come about through mere comprehending as impermanent since there must be comprehension of them as painful and not-self too, so he comprehends them as painful and not-self. | |
| Tassevaṃ paṭipannassa aniccato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā aniccato vuṭṭhāti nāma. | As he does so, emergence comes about while he is comprehending them as impermanent. It is said of him that “after interpreting as impermanent it emerges from the impermanent,” | |
| Sace panassa dukkhato anattato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti nāma. | (11)– (12) But if emergence comes about in him while he is comprehending them as painful … as not-self, then it is said that “after interpreting as impermanent it emerges from the painful … from the not-self.” | |
| Esa nayo dukkhato anattato abhinivisitvā sesavuṭṭhānesupi. | Similarly in the cases of emergence after interpreting (13)–(15) as painful and (16)–(18) as not-self. | |
| 788.Ettha ca yopi aniccato abhiniviṭṭho, yopi dukkhato, yopi anattato, vuṭṭhānakāle ca aniccato vuṭṭhānaṃ hoti. | 89. And whether they have interpreted [at the start] as impermanent or as painful or as not-self, when the time of emergence comes, if the emergence takes place [while contemplating] as impermanent, | |
| Tayopi janā adhimokkhabahulā honti, saddhindriyaṃ paṭilabhanti, animittavimokkhena vimuccanti, paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā. | then all three persons acquire the faculty of faith since they have great resolution; they are liberated by the signless liberation, and so they become faith devotees at the moment of the first path; and in the remaining seven stages they are liberated by faith. | |
| Sace pana dukkhato vuṭṭhānaṃ hoti, tayopi janā passaddhibahulā honti, samādhindriyaṃ paṭilabhanti, appaṇihitavimokkhena vimuccanti, sabbattha kāyasakkhino honti. | If the emergence is from the painful, then the three persons acquire the faculty of concentration since they have great tranquillity; they are liberated by the desireless liberation, and in all eight states they are body witnesses. | |
| Yassa panettha arūpajjhānaṃ pādakaṃ, so aggaphale ubhatobhāgavimutto hoti. | Of them, the one who has an immaterial jhāna as the basis for his insight is, in the case of the highest fruition, both-ways liberated. | |
| Atha nesaṃ anattato vuṭṭhānaṃ hoti, tayopi janā vedabahulā honti, paññindriyaṃ paṭilabhanti, suññatavimokkhena vimuccanti, paṭhamamaggakkhaṇe dhammānusārino honti, chasu ṭhānesu diṭṭhippattā aggaphale paññāvimuttāti. | And then if the emergence takes place [while contemplating] as not-self, the three persons acquire the faculty of understanding since they have great wisdom; they are liberated by the void liberation. They become Dhamma devotees at the moment of the first path. In the next six instances they become attained to vision. In the case of the highest fruit they are liberated by understanding. | |
| 789.Idāni saddhiṃ purimapacchimañāṇehi imissā vuṭṭhānagāminiyā vipassanāya āvibhāvatthaṃ dvādasa upamā veditabbā. | 90.Now, twelve similes should be understood in order to explain this insight leading to emergence and the kinds of knowledge that precede and follow it. | |
| Tāsaṃ idaṃ uddānaṃ – | Here is the list: | |
| "Vaggulī kaṇhasappo ca, gharaṃ go yakkhi dārako; | (1) The fruit bat, (2) the black snake, and (3) the house, (4) The oxen, and(5) the ghoul, (6) the child, | |
| Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cā"ti. | (7) Hunger, and (8) thirst, and (9) cold, and (10) heat, And (11) darkness, and (12) by poison, too. | |
| Imā ca upamā bhayatupaṭṭhānato pabhuti yattha katthaci ñāṇe ṭhatvā āharituṃ vaṭṭeyyuṃ. | A pause can be made to bring in these similes anywhere among the kinds of knowledge from appearance as terror onwards. | |
| Imasmiṃ pana ṭhāne āhariyamānāsu bhayatupaṭṭhānato yāva phalañāṇaṃ sabbaṃ pākaṭaṃ hoti, tasmā idheva āharitabbāti vuttā. | But if they are brought in here, then all becomes clear from appearance as terror up to fruition knowledge, which is why it was said that they should be brought in here.38 |
Comm. NT: 38.
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| 790.Vaggulīti ekā kira vaggulī "ettha pupphaṃ vā phalaṃ vā labhissāmī"ti pañcasākhe madhukarukkhe nilīyitvā ekaṃ sākhaṃ parāmasitvā na tattha kiñci pupphaṃ phalaṃ vā gayhupagaṃ addasa. | 91.1. The Fruit Bat. There was a fruit bat, it seems. She had alighted on a honey tree (madhuka) with five branches, thinking, “I shall find flowers or fruits here.” She investigated one branch but saw no flowers or fruits there worth taking. | |
| Yathā ca ekaṃ, evaṃ dutiyaṃ, tatiyaṃ, catutthaṃ. | And as with the first so too she tried the second, the third, the fourth, | |
| Pañcamampi sākhaṃ parāmasitvā nāddasa. | and the fifth, but saw nothing. | |
| Sā "aphalo vatāyaṃ rukkho, natthettha kiñci gayhupaga"nti tasmiṃ rukkhe ālayaṃ vissajjetvā ujukāya sākhāya āruyha viṭapantarena sīsaṃ nīharitvā uddhaṃ ulloketvā ākāse uppatitvā aññasmiṃ phalarukkhe nilīyati. | She thought, “This tree is barren; there is nothing worth taking here,” so she lost interest in the tree. She climbed up on a straight branch, and poking her head through a gap in the foliage, she looked upwards, flew up into the air and alighted on another tree. | |
| Tattha vagguli viya yogāvacaro daṭṭhabbo, pañcasākho madhukarukkho viya pañcupādānakkhandhā, tattha vagguliyā nilīyanaṃ viya yogino khandhapañcake abhiniveso, tassā ekekaṃ sākhaṃ parāmasitvā kiñci gayhupagaṃ adisvā avasesasākhāparāmasanaṃ viya yogino rūpakkhandhaṃ sammasitvā tattha kiñci gayhupagaṃ adisvā avasesakkhandhasammasanaṃ, tassā "aphalo vatāyaṃ rukkho"ti rukkhe ālayavissajjanaṃ viya yogino pañcasupi khandhesu aniccalakkhaṇādidassanavasena nibbinnassa muñcitukamyatādiñāṇattayaṃ, tassā ujukāya sākhāya upari ārohanaṃ viya yogino anulomaṃ, sīsaṃ nīharitvā uddhaṃ ullokanaṃ viya gotrabhuñāṇaṃ, ākāse uppatanaṃ viya maggañāṇaṃ, aññasmiṃ phalarukkhe nilīyanaṃ viya phalañāṇaṃ. | 92.Herein, the meditator should be regarded as like the fruit bat. The five aggregates as objects of clinging are like the honey tree with the five branches. The meditator’s interpreting of the five aggregates is like the fruit bat’s alighting on the tree. His comprehending the materiality aggregate and, seeing nothing there worth taking, comprehending the remaining aggregates is like her trying each branch and, seeing nothing there worth taking, trying the rest. His triple knowledge beginning with desire for deliverance, after he has become dispassionate towards the five aggregates through seeing their characteristic of impermanence, etc., is like her thinking “This tree is barren; there is nothing worth taking here” and losing interest. His conformity knowledge is like her climbing up the straight branch. His change-of- lineage knowledge is like her poking her head out and looking upwards. His path knowledge is like her flying up into the air. His fruition knowledge is like her alighting on a different tree. | |
| 791.Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva. | 93. 2. The Black Snake. This simile has already been given (§49). | |
| Upamāsaṃsandane panettha sappavissajjanaṃ viya gotrabhuñāṇaṃ, muñcitvā āgatamaggaṃ olokentassa ṭhānaṃ viya maggañāṇaṃ, gantvā abhayaṭṭhāne ṭhānaṃ viya phalañāṇanti ayaṃ viseso. | But the application of the simile here is this. Change-of-lineage knowledge is like throwing the snake away. Path knowledge is like the man’s standing and looking back whence he had come after getting free from it. Fruition knowledge is like his standing in a place free from fear after he had got away. This is the difference. | |
| 792.Gharanti gharasāmike kira sāyaṃ bhuñjitvā sayanaṃ āruyha niddaṃ okkante gharaṃ ādittaṃ, so pabujjhitvā aggiṃ disvā "bhīto sādhu vatassa sace aḍayhamāno nikkhameyya"nti olokayamāno maggaṃ disvā nikkhamitvā vegena khemaṭṭhānaṃ gantvā ṭhito. | 94. 3. The House. The owner of a house, it seems, ate his meal in the evening, climbed into his bed and fell asleep. The house caught fire. When he woke up and saw the fire, he was frightened. He thought, “It would be good if I could get out without getting burnt.” Looking round, he saw a way. Getting out, he quickly went away to a safe place and stayed there. | |
| Tattha gharasāmikassa bhuñjitvā sayanaṃ āruyha niddokkamanaṃ viya bālaputhujjanassa khandhapañcake "ahaṃ mamā"ti gahaṇaṃ. | 95. Herein, the foolish ordinary man’s taking the five aggregates as “I” and “mine” is like the house-owner’s falling asleep after he had eaten and climbed into bed. | |
| Pabujjhitvā aggiṃ disvā bhītakālo viya sammāpaṭipadaṃ paṭipajjitvā lakkhaṇaṃ disvā bhayatupaṭṭhānañāṇaṃ, nikkhamanamaggaṃ olokanaṃ viya muñcitukamyatāñāṇaṃ, maggadassanaṃ viya anulomaṃ, nikkhamanaṃ viya gotrabhuñāṇaṃ, vegena gamanaṃ viya maggañāṇaṃ, khemaṭṭhāne ṭhānaṃ viya phalañāṇaṃ. | Knowledge of appearance as terror after entering upon the right way and seeing the three characteristics is like the time when the man was frightened on waking up and seeing the fire. Knowledge of desire for deliverance is like the man’s looking for a way out. Conformity knowledge is like the man’s seeing the way. Change-of-lineage is like the man’s going away quickly. Fruition knowledge is like his staying in a safe place. | |
| 793.Goti ekassa kira kassakassa rattibhāge niddaṃ okkantassa vajaṃ bhinditvā goṇā palātā, so paccūsasamaye tattha gantvā olokento tesaṃ palātabhāvaṃ ñatvā anupadaṃ gantvā rañño goṇe addasa. | 96. 4. The Oxen. One night, it seems, while a farmer was sleeping his oxen broke out of their stable and escaped. When he went there at dawn and looked in, he found that they had escaped. Going to find them, he saw the king’s oxen. | |
| Te "mayhaṃ goṇā"ti sallakkhetvā āharanto pabhātakāle "na ime mayhaṃ goṇā, rañño goṇā"ti sañjānitvā "yāva maṃ 'coro aya'nti gahetvā rājapurisā na anayabyasanaṃ pāpenti, tāvadeva palāyissāmī"ti bhīto goṇe pahāya vegena palāyitvā nibbhayaṭṭhāne aṭṭhāsi. | He thought that they were his and drove them back. When it got light, he recognized that they were not his but the king’s oxen. He was frightened. Thinking, “I shall escape before the king’s men seize me for a thief and bring me to ruin and destruction,” he abandoned the oxen. Escaping quickly, he stopped in a place free from fear. | |
| Tattha "mayhaṃ goṇā"ti rājagoṇānaṃ gahaṇaṃ viya bālaputhujjanassa "ahaṃ mamā"ti khandhānaṃ gahaṇaṃ, pabhāte "rājagoṇā"ti sañjānanaṃ viya yogino tilakkhaṇavasena khandhānaṃ "aniccā dukkhā anattā"ti sañjānanaṃ, bhītakālo viya bhayatupaṭṭhānañāṇaṃ, vissajjitvā gantukāmatā viya muñcitukamyatā, vissajjanaṃ viya gotrabhu, palāyanaṃ viya maggo, palāyitvā abhayadese ṭhānaṃ viya phalaṃ. | 97. Herein, the foolish ordinary man’s taking the five aggregates as “I” and “mine” is like the man’s taking the king’s oxen. The meditator’s recognizing the five aggregates as impermanent, painful, and not-self by means of the three characteristics is like the man’s recognizing the oxen as the king’s when it got light. Knowledge of appearance as terror is like the time when the man was frightened. Desire for deliverance is like the man’s desire to leave them and go away. Change-of-lineage is like the man’s actual leaving. The path is like his escaping. Fruition is like the man’s staying in a place without fear after escaping. | |
| 794.Yakkhīti eko kira puriso yakkhiniyā saddhiṃ saṃvāsaṃ kappesi, sā rattibhāge "sutto aya"nti mantvā āmakasusānaṃ gantvā manussamaṃsaṃ khādati. | 98. 5. The Ghoul. A man went to live with a ghoul, it seems. At night, thinking he was asleep, she went to the place where the dead were exposed and ate human flesh. | |
| So "kuhiṃ esā gacchatī"ti anubandhitvā manussamaṃsaṃ khādamānaṃ disvā tassā amanussibhāvaṃ ñatvā "yāva maṃ na khādati, tāva palāyissāmī"ti bhīto vegena palāyitvā khemaṭṭhāne aṭṭhāsi. | He wondered where she was going and followed her. When he saw her eating human flesh, he knew that she was a non-human being. He was frightened, and he thought, “I shall escape before she eats me.” Quickly escaping, he went to a safe place and stayed there. | |
| Tattha yakkhiniyā saddhiṃ saṃvāso viya khandhānaṃ "ahaṃ mamā"ti gahaṇaṃ, susāne manussamaṃsaṃ khādamānaṃ disvā "yakkhinī aya"nti jānanaṃ viya khandhānaṃ tilakkhaṇaṃ disvā aniccādibhāvajānanaṃ, bhītakālo viya bhayatupaṭṭhānaṃ, palāyitukāmatā viya muñcitukamyatā, susānavijahanaṃ viya gotrabhu, vegena palāyanaṃ viya maggo, abhayadese ṭhānaṃ viya phalaṃ. | 99. Herein, taking the aggregates as “I” and “mine” is like the man’s living with the ghoul. Recognizing the aggregates as impermanent, etc., by seeing the three characteristics is like the man’s recognizing that she was a ghoul on seeing her eating human flesh in the place for the dead. Appearance as terror is like the time when the man was frightened. Desire for deliverance is like his desire to escape. Change-of-lineage is like his leaving the place for the dead. The path is like his escaping quickly. Fruition is like his standing in the place without fear. | |
| 795.Dārakoti ekā kira puttagiddhinī itthī, sā uparipāsāde nisinnāva antaravīthiyaṃ dārakasaddaṃ sutvā "putto nu kho me kenaci viheṭhiyatī"ti vegasā gantvā "attano putto"ti saññāya paraputtaṃ aggahesi. | 100. 6. The Child. A woman was very fond of her son, it seems. While sitting on an upper floor she heard the sound of a child in the street. Wondering, “Is someone hurting my child? ,” she hurried down. Mistaking the child for her own son, she picked up someone else’s son. | |
| Sā "paraputto aya"nti sañjānitvā ottappamānā ito cito ca oloketvā "mā heva maṃ koci 'dārakacorī aya'nti vadeyyā"ti dārakaṃ tattheva oropetvā puna vegasā pāsādaṃ āruyha nisīdi. | Then she recognized that it was someone else’s son, and she was ashamed and looked about her. She thought, “Let no one say I am a baby thief” and she put the child down there and then, and she quickly returned to the upper floor and sat down. | |
| Tattha attano puttasaññāya paraputtassa gahaṇaṃ viya "ahaṃ mamā"ti pañcakkhandhagahaṇaṃ, "paraputto aya"nti sañjānanaṃ viya tilakkhaṇavasena "nāhaṃ, na mamā"ti sañjānanaṃ, ottappanaṃ viya bhayatupaṭṭhānaṃ, ito cito ca olokanaṃ viya muñcitukamyatāñāṇaṃ, tattheva dārakassa oropanaṃ viya anulomaṃ, oropetvā antaravīthiyaṃ ṭhitakālo viya gotrabhu, pāsādārūhanaṃ viya maggo, āruyha nisīdanaṃ viya phalaṃ. | 101. Herein, taking the five aggregates as “I” and “mine” is like the woman’s mistaking someone else’s child for her own. The recognition that “This is not I, not mine” by means of the three characteristics is like her recognizing it as someone else’s child. Knowledge of desire for deliverance is like her looking about her. Conformity knowledge is like her putting the child down there and then. Change-of-lineage is like the time when she stood in the street after putting the child down. The path is like her return to the upper floor. Fruition is like her sitting down after returning. | |
| 796.Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cāti imā pana cha upamā vuṭṭhānagāminiyā vipassanāya ṭhitassa lokuttaradhammābhimukhaninnapoṇapabbhārabhāvadassanatthaṃ vuttā. | 102.7–12. Hunger, Thirst, Cold, Heat, Darkness, and By Poison. These six similes, however, are given for the purpose of showing that one with insight that leads to emergence tends, inclines and leans in the direction of the supramundane states. | |
| Yathā hi khuddāya abhibhūto sujighacchito puriso sādurasaṃ bhojanaṃ pattheti, evamevāyaṃ saṃsāravaṭṭajighacchāya phuṭṭho yogāvacaro amatarasaṃ kāyagatāsatibhojanaṃ pattheti. | 103. 7. Just as a man faint with hunger and famished longs for delicious food, so too the meditator famished with the hunger of the round of rebirths longs for the food consisting of mindfulness occupied with the body, which tastes of the deathless. | |
| Yathā ca pipāsito puriso parisussamānakaṇṭhamukho anekaṅgasambhāraṃ pānakaṃ pattheti, evamevāyaṃ saṃsāravaṭṭapipāsāya phuṭṭho yogāvacaro ariyaṃ aṭṭhaṅgikamaggapānakaṃ pattheti. | 104. 8. Just as a thirsty man whose throat and mouth are parched longs for a drink with many ingredients, so too this meditator who is parched with the thirst of the round of rebirths longs for the noble drink of the Eightfold Path. | |
| Yathā pana sītasamphuṭṭho puriso uṇhaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe taṇhāsinehasītena phuṭṭho yogāvacaro kilesasantāpakaṃ maggatejaṃ pattheti. | 105. 9. Just as a man frozen by cold longs for heat, so too this meditator frozen by the cold of craving and [selfish] affection in the round of rebirths longs for the fire of the path that burns up the defilements. | |
| Yathā ca uṇhasamphuṭṭho puriso sītaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe ekādasaggisantāpasantatto yogāvacaro ekādasaggivūpasamaṃ nibbānaṃ pattheti. | 106. 10. Just as a man faint with heat longs for cold, so too this meditator scorched by the burning of the eleven fires (see S IV 19) in the round of rebirths longs for Nibbāna. | |
| Yathā pana andhakārapareto puriso ālokaṃ pattheti, evamevāyaṃ avijjandhakārena onaddhapariyonaddho yogāvacaro ñāṇālokaṃ maggabhāvanaṃ pattheti. | 107. 11. Just as a man smothered in darkness longs for light, so too this meditator wrapped and enveloped in the darkness of ignorance longs for the light of knowledge consisting in path development. | |
| Yathā ca visasamphuṭṭho puriso visaghātanaṃ bhesajjaṃ pattheti, evamevāyaṃ kilesavisasamphuṭṭho yogāvacaro kilesavisanimmathanaṃ amatosadhaṃ nibbānaṃ pattheti. | 108. 12. Just as a man sick with poison longs for an antidote, so too this meditator sick with the poison of defilement longs for Nibbāna, the deathless medicine that destroys the poison of defilement. | |
| Tena vuttaṃ – "tassevaṃ jānato evaṃ passato tīsu bhavesu - pe - navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati. | 109. That is why it was said above: “When he knows and sees thus, his heart retreats, retracts and recoils from the three kinds of becoming, the four kinds of generation, the five kinds of destiny, the seven stations of consciousness, and the nine abodes of beings; his heart no longer goes out to them. | |
| Upekkhā vā pāṭikulyatā vā saṇṭhāti. | ||
| Seyyathāpi nāma padumapalāse īsakapoṇe"ti sabbaṃ pubbe vuttanayeneva veditabbaṃ. | Just as water drops retreat, retract and recoil on a lotus leaf that slopes a little …” (§63), all of which should be given in the way already stated. | |
| 797.Ettāvatā ca panesa patilīnacaro nāma hoti, yaṃ sandhāya vuttaṃ – | 110. But at this point he is called “one who walks aloof,” with reference to whom it is said: | |
| "Patilīnacarassa bhikkhuno, | “When a bhikkhu keeps apart | |
| Bhajamānassa vivittamāsanaṃ; | And cultivates seclusion of the mind, | |
| Sāmaggiyamāhu tassa taṃ, | It will befit him, as they say, | |
| Yo attānaṃ bhavane na dassaye"ti. (su. ni. 816; mahāni. 45); | To show himself no more in this becoming” (Sn 810). | |
| Evamidaṃ saṅkhārupekkhāñāṇaṃ yogino patilīnacarabhāvaṃ niyametvā uttari ariyamaggassāpi bojjhaṅgamaggaṅgajhānaṅgapaṭipadāvimokkhavisesaṃ niyameti. | 111. This knowledge of equanimity about formations governs the fact that the meditator keeps apart. It furthermore governs the difference in the [number of the] noble path’s enlightenment factors, path factors, and jhāna factors, the mode of progress, and the kind of liberation. | |
| Keci hi therā bojjhaṅgamaggaṅgajhānaṅgānaṃ visesaṃ pādakajjhānaṃ niyametīti vadanti. | For while some elders say that it is the jhāna used as the basis for insight [leading to emergence] that governs the difference in the [number of] enlightenment factors, path factors, and jhāna factors, | |
| Keci vipassanāya ārammaṇabhūtā khandhā niyamentīti vadanti. | and some say that it is the aggregates made the object of insight that govern it, | |
| Keci puggalajjhāsayo niyametīti vadanti. | and some say that it is the personal bent that governs it,39 |
Comm. NT: 39.
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| Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanāva niyametīti veditabbā. | yet it is only this preliminary insight and insight leading to emergence that should be understood to govern it in their doctrine. | |
| 798.Tatrāyaṃ anupubbikathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi, samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi, paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikāva honti. | 112. To deal with these [three theories] in order: According to governance by insight, the path arisen in a bare-insight (dry-insight) worker, and the path arisen in one who possesses a jhāna attainment but who has not made the jhāna the basis for insight, and the path made to arise by comprehending unrelated formations after using the first jhāna as the basis for insight, are paths of the first jhāna only. | |
| Sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. | In each case there are seven enlightenment factors, eight path factors, and five jhāna factors. | |
| Tesaṃ hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ patvā somanassasahagatā hoti. | For while their preliminary insight can be accompanied by joy and it can be accompanied by equanimity, when their insight reaches the state of equanimity about formations at the time of emergence it is accompanied by joy. | |
| Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti. | 113. When paths are made to arise by using the second, third, and fourth jhānas in the fivefold reckoning as the basis for insight, then the jhāna in those paths has respectively four, three, and two factors. | |
| Sabbesu pana satta maggaṅgāni honti. | In each case, however, the path factors number seven, | |
| Catutthe cha bojjhaṅgāni. | and in the fourth case there are six enlightenment factors. | |
| Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. | This difference is due both to governance by the basic jhāna and to governance by insight. | |
| Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti. | For again, while their preliminary insight can be accompanied by joy and it can be accompanied by equanimity, | |
| Vuṭṭhānagāminī somanassasahagatāva. | their insight leading to emergence is accompanied by joy only. | |
| Pañcamajjhānaṃ pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni bojjhaṅgamaggaṅgāni cha satta ceva. | 114. However, when the path is produced by making the fifth jhāna the basis for insight, then the jhāna factors number two, that is, equanimity and unification of the mind, and there are six enlightenment factors and seven path factors. | |
| Ayampi viseso ubhayaniyamavasena hoti. | This difference too is due to both kinds of governance. | |
| Imasmiṃ hi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti. | For in this case the preliminary insight is either accompanied by joy or accompanied by equanimity, | |
| Vuṭṭhānagāminī upekkhāsahagatāva. | but that leading to emergence is accompanied by equanimity only. | |
| Arūpajjhānāni pādakaṃ katvā uppāditamaggepi eseva nayo. | The same method applies in the case of the path made to arise by making the immaterial jhānas the basis for insight. | |
| Evaṃ pādakajjhānato vuṭṭhāya yekeci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitasamāpatti attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa. | Also when, after emerging from jhāna made the basis for insight, the path has been produced by comprehending no matter what formations [unrelated to that jhāna], then it is the attainment emerged from at the point nearest to the path that makes it like itself, as the colour of the soil does an monitor lizard’s colour. | |
| 799.Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti, taṃtaṃsamāpattisadisova hoti. | 115. But in the case of the second elder’s theory the path is like the attainment, whatever it may be, which was instrumental in producing the path through the comprehension of any of its states after emergence from it. | |
| Tatrāpi ca vipassanāniyamo vuttanayeneva veditabbo. | And here governance by insight should be understood in the same way as before. | |
| 800.Tatiyattheravāde attano attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye ye jhānadhamme sammasitvā maggo nibbattito, taṃtaṃjhānasadisova hoti. | 116. In the case of the third elder’s theory the path is like that jhāna, whichever it may be, that suits the personal bent, which jhāna was instrumental in producing the path through the comprehension of any of its states in using it as the basis for insight. | |
| Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā ajjhāsayamatteneva taṃ na ijjhati. | But this is not accomplished by mere bent alone unless the jhāna has been made the basis for insight or unless the jhāna has been comprehended; | |
| Svāyamattho nandakovādasuttena (ma. ni. 3.398 ādayo) dīpetabbo. | and this meaning should be illustrated by the Nandakovāda Sutta (see M III 277, and Commentary). | |
| Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo. | And here too, governance by insight should be understood in the same way as before. | |
| Evaṃ tāva saṅkhārupekkhā bojjhaṅgamaggaṅgajhānaṅgāni niyametīti veditabbā. | This, firstly, is how it should be understood that equanimity about formations governs the [numbers of] enlightenment factors, path factors, and jhāna factors. | |
| 801.Sace panāyaṃ ādito kilese vikkhambhayamānā dukkhena sappayogena sasaṅkhārena vikkhambhetuṃ asakkhi, dukkhāpaṭipadā nāma hoti. | 117. [Progress.] But if [insight] has from the start only been able to suppress defilements with difficulty, with effort and with prompting, then it is called “of difficult progress.” | |
| Vipariyāyena sukhāpaṭipadā. | The opposite kind is called “of easy progress.” | |
| Kilese pana vikkhambhetvā vipassanāparivāsaṃ maggapātubhāvaṃ saṇikaṃ kurumānā dandhābhiññā nāma hoti. | And when the manifestation of the path, the goal of insight, is slowly effected after defilements have been suppressed, then it is called “of sluggish direct- knowledge.” | |
| Vipariyāyena khippābhiññā. | The opposite kind is called “of swift direct-knowledge.” | |
| Iti ayaṃ saṅkhārupekkhā āgamanīyaṭṭhāne ṭhatvā attano attano maggassa nāmaṃ deti. | So this equanimity about formations stands at the arrival point and gives its own name to the path in each case, | |
| Tena maggo cattāri nāmāni labhati. | and so the path has four names [according to the kind of progress] (see D III 228). | |
| Sā panāyaṃ paṭipadā kassaci bhikkhuno nānā hoti, kassaci catūsupi maggesu ekāva. | 118. For one bhikkhu this progress is different in the four paths, while for another it is the same. | |
| Buddhānaṃ pana cattāropi maggā sukhāpaṭipadā khippābhiññāva ahesuṃ. | For Buddhas, however, the four paths are of easy progress and swift direct-knowledge. | |
| Tathā dhammasenāpatissa. | Likewise in the case of the General of the Dhamma [the Elder Sāriputta]. | |
| Mahāmoggallānattherassa pana paṭhamamaggo sukhāpaṭipado khippābhiñño ahosi. | But in the Elder Mahā Moggallāna’s case the first path was of easy progress and swift direct-knowledge, | |
| Upari tayo dukkhāpaṭipadā dandhābhiññā. | but the others were of difficult progress and sluggish direct-knowledge. | |
| Yathā ca paṭipadā, evaṃ adhipatayopi kassaci bhikkhuno catūsu maggesu nānā honti. | 119.[Predominance.] And as with the kinds of progress, so also with the kinds of predominance,40 which are different in the four paths for one bhikkhu |
Comm. NT: 40. The four predominances are those of zeal (desire), energy, consciousness, and inquiry. Cf. four roads to power (Dhs §73–74; Vibh 216 and... Все комментарии (1) |
| Kassaci catūsupi ekāva. | and the same for another. | |
| Evaṃ saṅkhārupekkhā paṭipadāvisesaṃ niyameti. | So it is equanimity about formations that governs the difference in the progress. | |
| Yathā pana vimokkhavisesaṃ niyameti, taṃ pubbe vuttameva. | [Liberation.] But it has already been told how it governs the difference in the liberation [§66f.]. | |
| 802.Apica maggo nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. | 120. Furthermore, the path gets its names for five reasons, that is to say, (1) owing to its own nature, or (2) owing to what it opposes, or (3) owing to its own special quality, or (4) owing to its object, or (5) owing to the way of arrival. | |
| Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati. | 121. 1. If equanimity about formations induces emergence by comprehending formations as impermanent, liberation takes place with the signless liberation. | |
| Sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati. | If it induces emergence by comprehending them as painful, liberation takes place with the desireless liberation. | |
| Sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati. | If it induces emergence by comprehending them as not-self, liberation takes place with the void liberation. | |
| Idaṃ sarasato nāmaṃ nāma. | This is its name according to its own nature. | |
| Yasmā panesa aniccānupassanāya saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pajahanto āgato, tasmā animitto. | 122. 2. When this path is arrived at with the abandoning of the signs of permanence, lastingness, and eternalness, by effecting the resolution of the compact in formations by means of the contemplation of impermanence, it is then called signless. | |
| Dukkhānupassanāya pana sukhasaññaṃ pahāya paṇidhiṃ patthanaṃ sukkhāpetvā āgatattā appaṇihito. | When it is arrived at with the drying up of desire and longing, by abandoning perception of pleasure by means of the contemplation of pain, it is then called desireless. | |
| Anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhārānaṃ suññato diṭṭhattā suññatoti idaṃ paccanīkato nāmaṃ nāma. | When formations are seen as void by abandoning perception of self, of a living being, of a person, by means of the contemplation of not-self, it is then called void. This is its name according to what it opposes. | |
| Rāgādīhi panesa suññattā suññato, rūpanimittādīnaṃ rāganimittādīnaññeva vā abhāvena animitto, rāgapaṇidhiādīnaṃ abhāvato appaṇihitoti idamassa saguṇato nāmaṃ. | 123. 3. It is void because void of greed, and so on. It is signless owing either to absence of the sign of materiality, etc., or to absence only of the sign of greed, and so on. It is desireless because of absence of desire as greed, and so on. This is its name according to its own special quality. | |
| Svāyaṃ suññaṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotītipi suññato animitto appaṇihitoti vuccati. | 124. 4. It is called void, signless, and desireless, too, because it makes the void, signless, desireless Nibbāna its object. | |
| Idamassa ārammaṇato nāmaṃ. | This is its name according to its object. | |
| 803.Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. | 125. 5. The way of arrival is twofold, | |
| Tattha magge vipassanāgamanaṃ labhati, phale maggāgamanaṃ. | namely, insight’s way of arrival applies to the path, and the path’s way of arrival applies to fruition. | |
| Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato, aniccānupassanā animittā nāma, animittavipassanāya maggo animitto. | Now, contemplation of not-self is called void and the path [arrived at] by void insight is [called] void. Again, contemplation of impermanence is called signless and the path [arrived at] by signless insight is [called] signless. | |
| Idaṃ pana nāmaṃ na abhidhammapariyāyena labbhati, suttantapariyāyena labbhati. | 126.But while this name is inadmissible by the Abhidhamma method,41 it is admissible by the Suttanta method; |
Comm. NT: 41.
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| Tatra hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamanīyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti. | for, they say, by that method change-of- lineage takes the name “signless” by making the signless Nibbāna its object, and while itself remaining at the arrival point, it gives its name to the path. | |
| Tena maggo animittoti vutto. | Hence the path is called signless. | |
| Maggāgamanena pana phalaṃ animittanti yujjatiyeva. | And its fruition can be called signless too according to the path’s way of arrival. | |
| Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitaṃ. | 127. Lastly, contemplation of pain is called desireless because it arrives [at the path] by drying up desire for formations. The path [arrived at] by desireless insight is [called] desireless. The fruition of the desireless path is [called] desireless. | |
| Evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ āgamanato nāmaṃ. | In this way insight gives its own name to the path, and the path hands it on to its fruition. This is its name according to the way of arrival. | |
| Evamayaṃ saṅkhārupekkhā vimokkhavisesaṃ niyametīti. | This is how equanimity about formations governs the difference in the liberations. | |
| Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ. | Equanimity about formations is ended. | |
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Знание соответствия Таблица Палийский оригинал |
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| 804.Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa adhimokkhasaddhā balavatarā nibbattati, vīriyaṃ supaggahitaṃ hoti, sati sūpaṭṭhitā, cittaṃ susamāhitaṃ, tikkhatarā saṅkhārupekkhā uppajjati. | 128. As he repeats, develops and cultivates that equanimity about formations, his faith becomes more resolute, his energy better exerted, his mindfulness better established, his mind better concentrated, while his equanimity about formations grows more refined. | |
| Tassa "dāni maggo uppajjissatī"ti saṅkhārupekkhā saṅkhāre aniccāti vā dukkhāti vā anattāti vā sammasitvā bhavaṅgaṃ otarati. | 129. He thinks, “Now the path will arise.” Equanimity about formations, after comprehending formations as impermanent, or as painful, or as not-self, sinks into the life-continuum. | |
| Bhavaṅgānantaraṃ saṅkhārupekkhāya katanayeneva saṅkhāre aniccāti vā dukkhāti vā anattāti vā ārammaṇaṃ kurumānaṃ uppajjati manodvārāvajjanaṃ. | Next to the life-continuum, mind-door adverting arises making formations its object as impermanent or as painful or as not-self according to the way taken by equanimity about formations. | |
| Tato bhavaṅgaṃ āvaṭṭetvā uppannassa tassa kiriyacittassānantaraṃ avīcikaṃ cittasantatiṃ anuppabandhamānaṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati paṭhamaṃ javanacittaṃ, yaṃ parikammanti vuccati. | Then next to the functional [adverting] consciousness that arose displacing the life-continuum, the first impulsion consciousness arises making formations its object in the same way, maintaining the continuity of consciousness.42 This is called the “preliminary work.” |
Comm. NT: 42.
See Table V, Cognitive Series. Все комментарии (1) |
| Tadanantaraṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati dutiyaṃ javanacittaṃ, yaṃ upacāranti vuccati. | Next to that a second impulsion consciousness arises making formations its object in the same way. This is called the “access.” | |
| Tadanantarampi tatheva saṅkhāre ārammaṇaṃ katvā uppajjati tatiyaṃ javanacittaṃ, yaṃ anulomanti vuccati. | Next to that a third impulsion consciousness also arises making formations its object in the same way. This is called “conformity.” | |
| Idaṃ nesaṃ pāṭiyekkaṃ nāmaṃ. | 130. These are their individual names. | |
| Avisesena pana tividhampetaṃ āsevanantipi parikammantipi upacārantipi anulomantipi vattuṃ vaṭṭati. | But it is admissible to call all three impulsions “repetition” or “preliminary-work” or “access” or “conformity” indiscriminately. | |
| Kissānulomaṃ? | Conformity to what? | |
| Purimabhāgapacchimabhāgānaṃ. | To what precedes and to what follows. | |
| Tañhi purimānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya ca anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. | For it conforms to the functions of truth both in the eight preceding kinds of insight knowledge and in the thirty-seven states partaking of enlightenment that follow. | |
| Tañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, "udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā"ti ca, "bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgaṃ addasā"ti ca, "sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita"nti ca, "sādīnaveyeva vata ādīnavānupassanaṃ ādīnavaṃ addasā"ti ca, "nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinna"nti ca, "muñcitabbamhiyeva vata muñcitukamyatāñāṇaṃ muñcitukāmaṃ jāta"nti ca, "paṭisaṅkhātabbaṃyeva vata paṭisaṅkhāñāṇena paṭisaṅkhāta"nti ca, "upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita"nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipattiyā pattabbattā. | 131. Since its occurrence is contingent upon formations through [compre- hending] the characteristics of impermanence, etc., it, so to speak, says, “Knowledge of rise and fall indeed saw the rise and fall of precisely those states that possess rise and fall” and “Contemplation of dissolution indeed saw the dissolution of precisely those states that possess dissolution” and “It was indeed precisely what was terrible that appeared as terror to [knowledge of] appearance as terror” and “Contemplation of danger indeed saw danger in precisely what was dangerous” and “Knowledge of dispassion indeed became dispassionate towards precisely that which should be regarded with dispassion” and “Knowledge of desire for deliverance indeed produced desire for deliverance from precisely what there should be deliverance from” and “What was reflected upon by knowledge of reflection was indeed precisely what should be reflected upon” and “What was looked on at with equanimity by equanimity about formations was indeed precisely what should be looked on at with equanimity.” So it conforms to the functions of truth both in these eight kinds of knowledge and in the thirty-seven states partaking of enlightenment which follow, because they are to be reached by entering upon it. | |
| Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā "evaṃ hotū"ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa, evaṃsampadamidaṃ veditabbaṃ. | 132. Just as a righteous king, who sits in the place of judgement hearing the pronouncements of the judges while excluding bias and remaining impartial, conforms both to their pronouncements and to the ancient royal custom by saying, “So be it,” so it is here too. | |
| Rājā viya hi anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha ñāṇāni, porāṇo rājadhammo viya sattatiṃsa bodhipakkhiyā. | 133. Conformity is like the king. The eight kinds of knowledge are like eight judges. The thirty-seven states partaking of enlightenment are like the ancient royal custom. | |
| Tattha yathā rājā "evaṃ hotū"ti vadamāno vohārikānañca vinicchayassa, rājadhammassa ca anulometi, evamidaṃ aniccādivasena saṅkhāre ārabbha uppajjamānaṃ aṭṭhannañca ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. | Herein, just as the king conforms by saying “So be it” both to the judges’ pronouncements and to the royal custom, so this conformity, which arises contingent upon formations through [comprehending] impermanence, etc., conforms to the function of truth both in the eight kinds of knowledge and in the thirty-seven states partaking of enlightenment that follow. | |
| Teneva saccānulomikañāṇanti vuccatīti. | Hence it is called “knowledge in conformity with truth.” | |
| Anulomañāṇaṃ niṭṭhitaṃ. | Knowledge of conformity is ended. | |
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Прозрение, ведущее к выходу Таблица Палийский оригинал |
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| 805.Idañca pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti. | 134. Though this conformity knowledge is the end of the insight leading to emergence that has formations as its object, | |
| Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ. | still change-of-lineage knowledge is the last of all the kinds of insight leading to emergence. | |
| Idāni tassāyeva vuṭṭhānagāminiyā vipassanāya asammohatthaṃ ayaṃ suttasaṃsandanā veditabbā. | 135. Now, the following sutta references should be understood in order not to be confused about insight leading to emergence. | |
| Seyyathidaṃ – | ||
| Ayañhi vuṭṭhānagāminī vipassanā saḷāyatanavibhaṅgasutte "atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā, taṃ pajahatha taṃ samatikkamathā"ti (ma. ni. 3.310) evaṃ atammayatāti vuttā. | For this insight leading to emergence is called “aloofness” (atammayatā)43 in the Saḷāyatana-vibhaṅga Sutta thus, “Bhikkhus, by depending and relying on aloofness abandon, surmount, equanimity that is unified, based on unity” (M III 220). |
Comm. NT: 43. “Aloofness”—atammayatā: not in PED. See also M III 43. The word is made up of a + taṃ + maya + tā = “not-made-of-that-ness.” Its meaning... Все комментарии (1) |
| Alagaddasuttante "nibbindaṃ virajjati, virāgā vimuccatī"ti (ma. ni. 1.245) evaṃ nibbidāti vuttā. | In the Alagadda Sutta it is called “dispassion” (nibbidā) thus, “Being dispassionate his greed fades away. With the fading away of greed he is liberated” (M I 139). | |
| Susimasuttante "pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa"nti (saṃ. ni. 2.70) evaṃ dhammaṭṭhitiñāṇanti vuttā. | In the Susīma Sutta it is called “knowledge of the relationship of states” (dhammaṭṭhiti-ñāṇa) thus, “Previously, Susīma, there is knowledge of relationship of states; subsequently there is knowledge of Nibbāna” (S II 124). | |
| Poṭṭhapādasuttante "saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa"nti (dī. ni. 1.416) evaṃ saññagganti vuttā. | In the Poṭṭhapāda Sutta it is called the “culmination of perception” (saññagga) thus, “First, Poṭṭhapāda, the culmination of perception arises, and afterwards knowledge” (D I 185). | |
| Dasuttarasuttante "paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅga"nti (dī. ni. 3.359) evaṃ pārisuddhipadhāniyaṅganti vuttā. | In the Dasuttara Sutta it is called the “principal factor of purity” (parisuddhi-padhāniyaṅga) thus, “Purification by knowledge and vision of the way is the principal factor of purity” (D III 288). | |
| Paṭisambhidāmagge "yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna"nti (paṭi. ma. 1.227) evaṃ tīhi nāmehi vuttā. | In the Paṭisambhidāmagga it is called by the three names thus, “Desire for deliverance, and contemplation of reflection, and equanimity about formations: these things are one in meaning and only the letter is different” (Paṭis II 64). | |
| Paṭṭhāne "anulomaṃ gotrabhussa, anulomaṃ vodānassā"ti (paṭṭhā. 1.1.417) evaṃ tīhi nāmehi vuttā. | In the Paṭṭhāna it is called by two names thus, “conformity to change-of-lineage” and “conformity to cleansing”44 (Paṭṭh 1, 159). |
Comm. NT: 44. The word vodāna (“cleansing”) is used, in its loose sense of “purifying” in general, in I.143. For its technical Abhidhamma sense here s... Все комментарии (1) |
| Rathavinītasuttante "kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī"ti (ma. ni. 1.257) evaṃ paṭipadāñāṇadassanavisuddhīti vuttā. | In the Rathavinīta Sutta it is called “purification by knowledge and vision of the way” thus, “But how, friend, is it for the purpose of the purification by knowledge and vision of the way that the life of purity is lived under the Blessed One? ” (M I 147). | |
| Itinekehi nāmehi, kittitā yā mahesinā; | 136. The Greatest Sage did thus proclaim With many a neatly chosen name. | |
| Vuṭṭhānagāminī santā, parisuddhā vipassanā. | This insight stilled and purified, That to emergence leads beside, | |
| Vuṭṭhātukāmo saṃsāra-dukkhapaṅkā mahabbhayā; | The round of rebirth’s slough of pain Is vast and terrible; If he would this emergence gain. | |
| Kareyya satataṃ tattha, yogaṃ paṇḍitajātikoti. | a man Wisely should strive as best he can, | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Paññābhāvanādhikāre | in the Treatise on the Development of Understanding | |
| Paṭipadāñāṇadassanavisuddhiniddeso nāma | called “The Description of Purification by Knowledge and Vision of the Way” | |
| Ekavīsatimo paricchedo. | The twenty-first chapter | |