| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
Знание прозрения, состоящее в отслеживании разрушения Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 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.
Все комментарии (1) |
| Khayavayabhedanirodheyeva sati santiṭṭhati. | but brings it to bear only on their cessation as destruction, fall and breakup.6 |
Comm. NT: 6.
Все комментарии (1) |
| 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.
Все комментарии (1) |
| 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.
Все комментарии (1) |
| 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.
Все комментарии (1) |
| 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.
Все комментарии (1) |
| 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. |