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Знание прозрения, состоящее в безмятежном наблюдении конструированных явлений 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. |