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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. |