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Знание возникновения и исчезновения, свободное от загрязнений (прозрения) 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. |