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750.Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu pabhedakā saṅkhārā sukhena jīvitukāmassa bhīrukapurisassa sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinnamada-caṇḍahatthighoraāsīvisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti.
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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.
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Tassa "atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgate nibbattanakasaṅkhārāpi evameva nirujjhissantī"ti passato etasmiṃ ṭhāne bhayatupaṭṭhānañāṇaṃ nāma uppajjati.
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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.
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Tatrāyaṃ upamā – ekissā kira itthiyā tayo puttā rājaparādhikā, tesaṃ rājā sīsacchedaṃ āṇāpesi.
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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.
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Sā puttehi saddhiṃ āghātanaṃ agamāsi.
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She went with her sons to the place of their execution.
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Athassā jeṭṭhaputtassa sīsaṃ chinditvā majjhimassa chindituṃ ārabhiṃsu.
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When they had cut off the eldest one’s head, they set about cutting off the middle one’s head.
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Sā jeṭṭhassa sīsaṃ chinnaṃ majjhimassa ca chijjamānaṃ disvā kaniṭṭhamhi ālayaṃ vissajji "ayampi etesaññeva sadiso bhavissatī"ti.
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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.”
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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.
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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.”
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Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ.
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When he sees in this way, knowledge of appearance as terror arises in him at that stage.
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Aparāpi upamā – ekā kira pūtipajā itthī dasa dārake vijāyi.
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31.Also another simile: a woman with an infected womb had, it seems, given birth to ten children.
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Tesu nava matā, eko hatthagato marati, aparo kucchiyaṃ.
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Of these, nine had already died and one was dying in her hands. There was another in her womb.
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Sā nava dārake mate dasamañca mīyamānaṃ disvā kucchigate ālayaṃ vissajji "ayampi etesaññeva sadiso bhavissatī"ti.
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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.”
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Tattha tassā itthiyā navannaṃ dārakānaṃ maraṇānussaraṇaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, hatthagatassa mīyamānabhāvadassanaṃ viya yogino paccuppannānaṃ nirodhadassanaṃ, kucchigate ālayavissajjanaṃ viya anāgatānaṃ nirodhadassanaṃ.
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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.
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Tassevaṃ passato etasmiṃ khaṇe uppajjati bhayatupaṭṭhānañāṇaṃ.
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When he sees in this way, knowledge of appearance as terror arises in him at that stage.
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751.Bhayatupaṭṭhānañāṇaṃ pana bhāyati na bhāyatīti?
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32.But does the knowledge of appearance as terror [itself] fear or does it not fear?
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Na bhāyati.
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It does not fear.
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Tañhi atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantīti tīraṇamattameva hoti.
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For it is simply the mere judgment that past formations have ceased, present ones are ceasing, and future ones will cease.
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Tasmā yathā nāma cakkhumā puriso nagaradvāre tisso aṅgārakāsuyo olokayamāno sayaṃ na bhāyati, kevalaṃ hissa "ye ye ettha nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī"ti tīraṇamattameva hoti.
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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;
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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.
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—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.
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Yasmā panassa kevalaṃ sabbabhavayonigatiṭhitinivāsagatā saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā bhayatupaṭṭhānanti vuccati.
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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.
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Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi –
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Here is the text about its appearance to him as terror:
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"Aniccato manasikaroto kiṃ bhayato upaṭṭhāti?
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“When he brings to mind as impermanent, what appears to him as terror?
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Dukkhato.
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When he brings to mind as painful, what appears to him as terror?
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Anattato manasikaroto kiṃ bhayato upaṭṭhātīti?
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When he brings to mind as not-self, what appears to him as terror?
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Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti.
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When he brings to mind as impermanent, the sign appears to him as terror.
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Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti.
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When he brings to mind as painful, occurrence appears to him as terror.
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Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhātī"ti (paṭi. ma. 1.227).
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When he brings to mind as not-self, the sign and occurrence appear to him as terror” (Paṭis II 63).
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Tattha nimittanti saṅkhāranimittaṃ.
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34. Herein, the sign is the sign of formations.
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Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ.
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This is a term for past, future and present formations themselves.
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Aniccato manasikaronto hi saṅkhārānaṃ maraṇameva passati, tenassa nimittaṃ bhayato upaṭṭhāti.
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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.
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Pavattanti rūpārūpabhavapavatti.
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Occurrence is occurrence in material and immaterial becoming.
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Dukkhato manasikaronto hi sukhasammatāyapi pavattiyā abhiṇhapaṭipīḷanabhāvameva passati, tenassa pavattaṃ bhayato upaṭṭhāti.
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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.
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Anattato manasikaronto pana ubhayampetaṃ suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ assāmikaṃ apariṇāyakaṃ passati.
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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,
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Tenassa nimittañca pavattañca ubhayaṃ bhayato upaṭṭhātīti.
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and so the sign and occurrence appear to him as a terror.
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Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ.
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Knowledge of appearance as terror is ended.
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