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22. Объяснение очищения знания и видения Палийский оригинал
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Знание, соответствующее первому пути Таблица Палийский оригинал |
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| 806.Ito paraṃ gotrabhuñāṇaṃ hoti, taṃ maggassa āvajjanaṭṭhāniyattā neva paṭipadāñāṇadassanavisuddhiṃ na ñāṇadassanavisuddhiṃ bhajati, antarā abbohārikameva hoti. | 1. Change-of-lineage knowledge comes next. Its position is to advert to the path, and so it belongs neither to purification by knowledge and vision of the way nor to purification by knowledge and vision, but being intermediate, it is unassignable. | ||
| Vipassanāsote patitattā pana vipassanāti saṅkhaṃ gacchati. | Still it is reckoned as insight because it falls in line with insight. | ||
| Sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāma. | 2.Purification by knowledge and vision properly consists in knowledge of the four paths, that is to say, the path of stream-entry, the path of once-return, the path of non-return, and the path of Arahantship. | ||
| Tattha paṭhamamaggañāṇaṃ tāva sampādetukāmena aññaṃ kiñci kātabbaṃ nāma natthi. | 3. Herein, nothing further needs to be done by one who wants to achieve, firstly, the knowledge of the first path. | ||
| Yañhi anena kātabbaṃ siyā, taṃ anulomāvasānaṃ vipassanaṃ uppādentena katameva. | For what he needs to do has already been done by arousing the insight that ends in conformity knowledge. | ||
| Evaṃ uppannaanulomañāṇassa panassa tehi tīhipi anulomañāṇehi attano balānurūpena thūlathūle saccapaṭicchādake tamamhi antaradhāpite sabbasaṅkhāragatesu cittaṃ na pakkhandati, na santiṭṭhati, nādhimuccati, na sajjati, na laggati, na bajjhati. | 4. As soon as conformity knowledge has arisen in him in this way, and the thick murk that hides the truths has been dispelled by the respective force peculiar to each of the three kinds of conformity (see XXI.129f.), then his consciousness no longer enters into or settles down on or resolves upon any field of formations at all, or clings, cleaves or clutches on to it, | ||
| Padumapalāsato udakaṃ viya patilīyati patikuṭati pativattati. | but retreats, retracts and recoils as water does from a lotus leaf, | ||
| Sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti. | and every sign as object, every occurrence as object, appears as an impediment. | ||
| Athassa sabbasmiṃ nimittapavattārammaṇe palibodhato upaṭṭhite anulomañāṇassa āsevanante animittaṃ appavattaṃ visaṅkhāraṃ nirodhaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ puthujjanasaṅkhaṃ puthujjanabhūmiṃ atikkamamānaṃ ariyagottaṃ ariyasaṅkhaṃ ariyabhūmiṃ okkamamānaṃ nibbānārammaṇe paṭhamāvaṭṭanapaṭhamābhogapaṭhamasamannāhārabhūtaṃ maggassa anantarasamanantarāsevanaupanissayanatthivigatavasena chahi ākārehi paccayabhāvaṃ sādhayamānaṃ sikhāppattaṃ vipassanāya muddhabhūtaṃ apunarāvaṭṭakaṃ uppajjati gotrabhuñāṇaṃ. | 5. Then, while every sign and occurrence appears to him as an impediment, when conformity knowledge’s repetition has ended, change-of-lineage knowledge arises in him, which takes as its object the signless, non- occurrence, non-formation, cessation, Nibbāna,—which knowledge passes out of the lineage, the category, the plane, of the ordinary man and enters the lineage, the category, the plane, of the Noble Ones,—which, being the first adverting, the first concern, the first reaction, to Nibbāna as object, fulfils the state of a condition for the path in six ways, as proximity, contiguity, repetition, decisive-support, absence, and disappearance conditions,—which is the culminating peak of insight,—which is irrevocable,— | ||
| Yaṃ sandhāya vuttaṃ – | of which it is said: | ||
| "Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? | “How is it that understanding of emergence and turning away from the external1 is change-of-lineage knowledge? |
Comm. NT: 1.
The unformed element (=Nibbāna) is classed as “external” under the internal (ajjhattika) triad of the Abhidhamma Mātikā (see Dh... Все комментарии (1) |
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| Uppādaṃ abhibhuyyatīti gotrabhu. | “It overcomes arising, thus it is change-of-lineage. | ||
| Pavattaṃ - pe - upāyāsaṃ abhibhuyyatīti gotrabhu. | It overcomes occurrence … [the sign … accumulation … rebirth-linking … destiny … generation … re- arising … birth … ageing … sickness … death … sorrow … lamentation … ]. It overcomes despair, thus it is change-of-lineage. | ||
| Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. | It overcomes the sign of formations externally, thus it is change-of-lineage. | ||
| Anuppādaṃ pakkhandatīti gotrabhu. | “It enters into2 non-arising, thus it is change-of-lineage. |
Comm. NT: 2. Pakkhandati—“enters into is glossed there by anupavisati (enters in Vism-mhṭ (p. 566), which is the sense required and may be taken as ba... Все комментарии (1) |
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| Appavattaṃ - pe - anupāyāsaṃ nirodhaṃ nibbānaṃ pakkhandatīti gotrabhu. | It enters into non- occurrence, thus it is change-of-lineage … (etc.) … It enters into non-despair, thus it is change-of-lineage. It enters into cessation, Nibbāna, thus it is change- of-lineage. | ||
| Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti gotrabhū"ti (paṭi. ma. 1.59) sabbaṃ vitthāretabbaṃ. | “Having overcome arising, it enters into non-arising, thus it is change-of- lineage …” (Paṭis I 56) and so on, all of which should be quoted. | ||
| 807.Tatrāyaṃ ekāvajjanena ekavīthiyaṃ pavattamānānampi anulomagotrabhūnaṃ nānārammaṇe pavattanākāradīpikā upamā – yathā hi mahāmātikaṃ laṅghitvā paratīre patiṭṭhātukāmo puriso vegena dhāvitvā mātikāya orimatīre rukkhasākhāya bandhitvā olambitaṃ rajjuṃ vā yaṭṭhiṃ vā gahetvā ullaṅghitvā paratīraninnapoṇapabbhārakāyo hutvā paratīrassa uparibhāgaṃ patto taṃ muñcitvā vedhamāno paratīre patitvā saṇikaṃ patiṭṭhāti, evamevāyaṃ yogāvacaropi bhavayonigatiṭṭhitinivāsānaṃ paratīrabhūte nibbāne patiṭṭhātukāmo udayabbayānupassanādinā vegena dhāvitvā attabhāvarukkhasākhāya bandhitvā olambitaṃ rūparajjuṃ vā vedanādīsu aññataradaṇḍaṃ vā aniccanti vā dukkhanti vā anattāti vāti anulomāvajjanena gahetvā taṃ amuñcamānova paṭhamena anulomacittena ullaṅghitvā dutiyena paratīraninnapoṇapabbhārakāyo viya nibbānaninnapoṇapabbhāramānaso hutvā tatiyena paratīrassa uparibhāgaṃ patto viya idāni pattabbassa nibbānassa āsanno hutvā tassa cittassa nirodhena taṃ saṅkhārārammaṇaṃ muñcitvā gotrabhucittena visaṅkhāre paratīrabhūte nibbāne patati. | 6.Here is a simile that illustrates how conformity and change-of-lineage occur with different objects though occurring in a single cognitive series with a single adverting. Suppose a man wanted to leap across a broad stream and establish himself on the opposite bank, he would run fast, and seizing a rope fastened to the branch of a tree on the stream’s near bank and hanging down, or a pole, he would leap with his body tending, inclining and leaning towards the opposite bank, and when he had arrived above the opposite bank, he would let go, fall on to the opposite bank, staggering first and then steady himself there; so too this meditator, who wants to establish himself on Nibbāna, the bank opposite to the kinds of becoming, generation, destiny, station, and abode, runs fast by means of the contemplation of rise and fall, etc., and seizing with conformity’s adverting to impermanence, pain or not-self the rope of materiality fastened to the branch of his selfhood and hanging down, or one among the poles beginning with feeling, he leaps with the first conformity consciousness without letting go and with the second he tends, inclines and leans towards Nibbāna, like the body that was tending, inclining and leaning towards the opposite bank; then, being with the third next to Nibbāna, which is now attainable, like the other’s arriving above the opposite bank, he lets go that information as object with the ceasing of that consciousness, and with the change-of-lineage consciousness he falls on to the unformed Nibbāna, the bank opposite; | ||
| Ekārammaṇe pana aladdhāsevanatāya vedhamāno so puriso viya na tāva suppatiṭṭhito hoti, tato maggañāṇena patiṭṭhātīti. | but staggering, as the man did, for lack of [previous] repetition, he is not yet properly steady on the single object. After that he is steadied by path knowledge. | ||
| 808.Tattha anulomaṃ saccapaṭicchādakaṃ kilesatamaṃ vinodetuṃ sakkoti, na nibbānamārammaṇaṃ kātuṃ. | 7.Herein, conformity is able to dispel the murk of defilements that conceals the truths, but is unable to make Nibbāna its object. | ||
| Gotrabhu nibbānameva ārammaṇaṃ kātuṃ sakkoti, na saccapaṭicchādakaṃ tamaṃ vinodetuṃ. | Change-of-lineage is only able to make Nibbāna its object, but it is unable to dispel the murk that conceals the truths. | ||
| Tatrāyaṃ upamā – eko kira cakkhumā puriso "nakkhattayogaṃ jānissāmī"ti rattibhāge nikkhamitvā candaṃ passituṃ uddhaṃ ullokesi, tassa valāhakehi paṭicchannattā cando na paññāyittha. | 8.Here is a simile: A man with eyes went out at night, it seems, to find out the conjunction of the stars, and he looked up to see the moon. It was invisible because it was concealed by clouds. | ||
| Atheko vāto uṭṭhahitvā thūlathūle valāhake viddhaṃseti. | Then a wind sprang up and blew away the thick clouds; | ||
| Aparo majjhime, aparo sukhumeti. | another blew away the medium clouds; and another blew away the fine clouds as well. | ||
| Tato so puriso vigatavalāhake nabhe candaṃ disvā nakkhattayogaṃ aññāsi. | Then the man saw the moon in the sky free from clouds, and he found out the conjunction of the stars. | ||
| Tattha tayo valāhakā viya saccapaṭicchādakathūlamajjhimasukhumaṃ kilesandhakāraṃ, tayo vātā viya tīṇi anulomacittāni, cakkhumā puriso viya gotrabhuñāṇaṃ, cando viya nibbānaṃ, ekekassa vātassa yathākkamena valāhakaviddhaṃsanaṃ viya ekekassa anulomacittassa saccapaṭicchādakatamavinodanaṃ, vigatavalāhake nabhe tassa purisassa visuddhacandadassanaṃ viya vigate saccapaṭicchādake tame gotrabhuñāṇassa visuddhanibbānadassanaṃ. | 9.Herein, the thick, medium and fine kinds of darkness that conceal the truths are like the three kinds of cloud. The three kinds of conformity consciousness are like the three winds. Change-of-lineage knowledge is like the man with eyes. Nibbāna is like the moon. The dispelling of the murk that conceals the truths by each kind of conformity consciousness is like the successive blowing away of the clouds by each wind. Change-of-lineage knowledge’s seeing the clear Nibbāna when the murk that concealed the truths has disappeared is like the man’s seeing the clear moon in the sky free from cloud. | ||
| Yatheva hi tayo vātā candapaṭicchādake valāhakeyeva viddhaṃsetuṃ sakkonti, na candaṃ daṭṭhuṃ, evaṃ anulomāni saccapaṭicchādakaṃ tamaññeva vinodetuṃ sakkonti, na nibbānaṃ daṭṭhuṃ. | 10.Just as the three winds are able only to blow away the clouds that conceal the moon but cannot see the moon, so the three kinds of conformity are able only to dispel the murk that conceals the truths but cannot see Nibbāna. | ||
| Yathā so puriso candameva daṭṭhuṃ sakkoti, na valāhake viddhaṃsetuṃ, evaṃ gotrabhuñāṇaṃ nibbānameva daṭṭhuṃ sakkoti, na kilesatamaṃ vinodetuṃ. | Just as the man can only see the moon but cannot blow away the clouds, so change-of- lineage knowledge can only see Nibbāna but cannot dispel the defilements. | ||
| Teneva cetaṃ maggassa āvajjananti vuccati. | Hence it is called “adverting to the path.” | ||
| Tañhi anāvajjanampi samānaṃ āvajjanaṭṭhāne ṭhatvā "evaṃ nibbattāhī"ti maggassa saññaṃ datvā viya nirujjhati. | 11.For although it is not adverting, it occupies the position of adverting; and then, after, as it were, giving a sign to the path to come into being, it ceases. | ||
| Maggopi tena dinnasaññaṃ amuñcitvāva avīcisantativasena taṃ ñāṇaṃ anuppabandhamāno anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhamānova padālayamānova nibbattati. | And without pausing after the sign given by that the change-of-lineage knowledge, the path follows upon it in uninterrupted continuity, and as it comes into being it pierces and explodes the mass of greed, the mass of hate, and the mass of delusion never pierced and exploded before (cf. Paṭis II 20). | ||
| 809.Tatrāyaṃ upamā – eko kira issāso aṭṭhausabhamatte padese phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannahitvā cakkayante aṭṭhāsi. | 12.Here is a simile for this. An archer, it seems, had a target3 set up at a distance of eight usabhas (about 100 yards), and wrapping his face in a cloth and arming himself with an arrow, he stood on a wheel contrivance (a revolving platform). |
Comm. NT: 3.Phalakasataṃ—“target”: not in PED. Vism-mhṭ says
The “wheel contrivance” resembles a potter’s wheel according to Vism-mhṭ (p.867... Все комментарии (1) |
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| Añño puriso cakkayantaṃ āvijjhitvā yadā issāsassa phalakaṃ abhimukhaṃ hoti, tadā tattha daṇḍakena saññaṃ deti. | Another man turned the wheel contrivance, and when the target was opposite the archer, he gave him a sign with a stick. | ||
| Issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasataṃ nibbijjhati. | Without pausing after the sign the archer shot the arrow and hit the target. | ||
| Tattha daṇḍakasaññaṃ viya gotrabhuñāṇaṃ, issāso viya maggañāṇaṃ. | 13.Herein, change-of-lineage knowledge is like the sign with the stick. Path knowledge is like the archer. | ||
| Issāsassa daṇḍakasaññaṃ amuñcitvāva phalakasatanibbijjhanaṃ viya maggañāṇassa gotrabhuñāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbānaṃ apadālitapubbānaṃ lobhadosamohakkhandhānaṃ nibbijjhanapadālanaṃ. | Path knowledge’s making Nibbāna its object without pausing after the sign given by change-of-lineage, and its piercing and exploding the mass of greed, hate and delusion never pierced and exploded before, is like the archer’s hitting the target without pausing after the sign. | ||
| 810.Na kevalañcesa maggo lobhakkhandhādīnaṃ nibbijjhanameva karoti, apica kho anamataggasaṃsāravaṭṭadukkhasamuddaṃ soseti, sabbaapāyadvārāni pidahati, sattannaṃ ariyadhanānaṃ sammukhībhāvaṃ karoti, aṭṭhaṅgikaṃ micchāmaggaṃ pajahati, sabbaverabhayāni vūpasameti, sammāsambuddhassa orasaputtabhāvaṃ upaneti, aññesañca anekasatānaṃ ānisaṃsānaṃ paṭilābhāya saṃvattatīti evaṃ anekānisaṃsadāyakena sotāpattimaggena sampayuttaṃ ñāṇaṃ sotāpattimagge ñāṇanti. | 14.And not only does it cause the piercing of this mass of greed, etc., but it also dries up the ocean of suffering of the round in the beginningless round of rebirths. It closes all doors to the states of loss. It provides actual experience of the seven noble treasures.4 It abandons the eightfold wrong path. It allays all enmity and fear.5 It leads to the state of the Fully Enlightened One’s breast-born son (see S II 221). And it leads to the acquisition of many hundred other blessings. So it is the knowledge associated with the path of stream-entry, the provider of many hundred blessings, that is called knowledge of the path of stream-entry. |
Comm. NT: 5. See the five kinds of enmity and fear at S II 68f. Vism-mhṭ, however, says:
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| Paṭhamamaggañāṇaṃ niṭṭhitaṃ. | The first kind of knowledge is ended. | ||
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Описание вошедшего в поток Таблица Палийский оригинал |
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| 811.Imassa pana ñāṇassa anantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti. | 15.Immediately next to that knowledge, however, there arise either two or three fruition consciousnesses, which are its result. | ||
| Anantaravipākattāyeva hi lokuttarakusalānaṃ "samādhimānantarikaññamāhū"ti (khu. pā. 6.5) ca "dandhaṃ ānantarikaṃ pāpuṇāti āsavānaṃ khayāyā"ti (a. ni. 4.162) ca ādi vuttaṃ. | For it is owing to this very fact that supramundane profitable [consciousness] results immediately that it is said, “And which he called the concentration with immediate result” (Sn 226), and “Sluggishly he reaches what has immediate result for the destruction of the cankers” (A II 149), and so on. | ||
| Keci pana ekaṃ dve tīṇi cattāri vā phalacittānīti vadanti, taṃ na gahetabbaṃ. | 16. Some, however, say that there are one, two, three, four, or five fruition consciousnesses. That is inadmissible. | ||
| Anulomassa hi āsevanante gotrabhuñāṇaṃ uppajjati. | For change-of-lineage knowledge arises at the end of conformity’s repetition, | ||
| Tasmā sabbantimena paricchedena dvīhi anulomacittehi bhavitabbaṃ. | so at the minimum there must be two conformity consciousnesses, since one alone does not act as repetition condition. | ||
| Na hi ekaṃ āsevanapaccayaṃ labhati, sattacittaparamā ca ekāvajjanavīthi. | And a single series of impulsions has a maximum of seven [impulsion] consciousnesses. | ||
| Tasmā yassa dve anulomāni, tassa tatiyaṃ gotrabhu catutthaṃ maggacittaṃ tīṇi phalacittāni honti. | Consequently, that series which has two conformities and change-of-lineage as a third and path consciousness as fourth has three fruition consciousnesses. | ||
| Yassa tīṇi anulomāni, tassa catutthaṃ gotrabhu pañcamaṃ maggacittaṃ dve phalacittāni honti. | That which has three conformities and change-of-lineage as fourth and path consciousness as fifth has two fruition consciousnesses. | ||
| Tena vuttaṃ "dve tīṇi vā phalacittāni uppajjantī"ti. | That is why it was said above, “There arise either two or three fruition consciousnesses.” | ||
| Keci pana yassa cattāri anulomāni, tassa pañcamaṃ gotrabhu chaṭṭhaṃ maggacittaṃ ekaṃ phalacittanti vadanti, taṃ pana yasmā catutthaṃ pañcamaṃ vā appeti, na tato paraṃ āsannabhavaṅgattāti paṭikkhittaṃ. | 17.Then some say that which has four conformities and change-of-lineage as fifth and path consciousness as sixth has one fruition consciousness. But that is refuted because it is the fourth or fifth [impulsion] that reaches [the path], not those after that, owing to their nearness to the life-continuum (see IV.75). | ||
| Tasmā na sārato paccetabbaṃ. | So that cannot be accepted as correct. | ||
| 812.Ettāvatā ca panesa sotāpanno nāma dutiyo ariyapuggalo hoti. | 18. And at this point this stream-enterer is called the second noble person. | ||
| Bhusaṃ pamattopi hutvā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantassa karaṇasamattho hoti. | However negligent he may be, he is bound to make an end of suffering when he has travelled and traversed the round of rebirths among deities and human beings for the seventh time. | ||
| Phalapariyosāne panassa cittaṃ bhavaṅgaṃ otarati, tato bhavaṅgaṃ upacchinditvā maggapaccavekkhaṇatthāya uppajjati manodvārāvajjanaṃ, tasmiṃ niruddhe paṭipāṭiyā satta maggapaccavekkhaṇajavanānīti. | 19.At the end of the fruition his consciousness enters the life-continuum. After that, it arises as mind-door adverting interrupting the life-continuum for the purpose of reviewing the path. When that has ceased, seven impulsions of path reviewing arise. | ||
| Puna bhavaṅgaṃ otaritvā teneva nayena phalādīnaṃ paccavekkhaṇatthāya āvajjanādīni uppajjanti. | After re-entry into the life-continuum, adverting, etc., arise again in the same way for the purpose of reviewing fruition, and so on. | ||
| Yesaṃ uppattiyā esa maggaṃ paccavekkhati, phalaṃ paccavekkhati, pahīnakilese paccavekkhati, avasiṭṭhakilese paccavekkhati, nibbānaṃ paccavekkhati. | With the arising of these he reviews the path, he reviews the fruition, he reviews the defilements abandoned, he reviews the defilements still remaining, and he reviews Nibbāna. | ||
| So hi "iminā vatāhaṃ maggena āgato"ti maggaṃ paccavekkhati, tato "ayaṃ me ānisaṃso laddho"ti phalaṃ paccavekkhati. | 20.He reviews the path in this way, “So this is the path I have come by.” Next he reviews the fruition after that in this way, “This is the blessing I have obtained.” | ||
| Tato "ime nāma me kilesā pahīnā"ti pahīnakilese paccavekkhati. | Next he reviews the defilements that have been abandoned, “These are the defilements abandoned in me.” | ||
| Tato "ime nāma me kilesā avasiṭṭhā"ti uparimaggattayavajjhe kilese paccavekkhati. | Next he reviews the defilements still to be eliminated by the three higher paths, “These are the defilements still remaining in me.” | ||
| Avasāne ca "ayaṃ me dhammo ārammaṇato paṭividdho"ti amataṃ nibbānaṃ paccavekkhati. | And lastly he reviews the deathless Nibbāna in this way, “This is the state (dhamma) that has been penetrated by me as object.” | ||
| Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. | So the noble disciple who is a stream-enterer has five kinds of reviewing. | ||
| Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. | 21.And as in the case of the stream-enterer, so also in the cases of the once- returner and non-returner. | ||
| Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthīti. | But the Arahant has no reviewing of remaining defilements. | ||
| Evaṃ sabbānipi ekūnavīsati paccavekkhaṇāni nāma. | So all the kinds of reviewing total nineteen. | ||
| Ukkaṭṭhaparicchedoyeva ceso. | This is the maximum number. | ||
| Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekkhānampi hoti vā na vā. | Trainers may or may not have the reviewing of the defilements abandoned and those still remaining. | ||
| Tassa hi paccavekkhaṇassa abhāveneva mahānāmo bhagavantaṃ pucchi "kosu nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī"ti (ma. ni. 1.175) sabbaṃ vitthārato veditabbaṃ. | In fact it was owing to the absence of such reviewing that Mahānāma asked the Blessed One, “What state is there still unabandoned by me internally owing to which at times states of greed invade my mind and remain? ” (M I 91) all of which should be quoted. | ||
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Знание, соответствующее второму пути Таблица Палийский оригинал |
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| 813.Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvāya dutiyāya bhūmiyā pattiyā yogaṃ karoti. | 22.However, after reviewing in this way, either while sitting in the same session or on another occasion, the noble disciple who is a stream-enterer makes it his task to reach the second plane by attenuating both greed for sense desires and ill-will. | ||
| So indriyabalabojjhaṅgāni samodhānetvā tadeva rūpavedanāsaññāsaṅkhāraviññāṇabhedaṃ saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. | He brings to bear the faculties,6 the powers, and the enlightenment factors, and he works over and turns up that same field of formations, classed as materiality, feeling, perception, formations, and consciousness, with the knowledge that they are impermanent, painful, not-self, and he embarks upon the progressive series of insights. |
Comm. NT: 6. For the use of the expression “brings to bear”—samodhāneti in this sense see Paṭis I 181. Все комментарии (1) |
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| Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ sakadāgāmimaggo uppajjati. | 23. When he has done so, and when, at the end of equanimity about formations, conformity and change-of-lineage7 knowledge have arisen in a single adverting in the way already described, then the path of once-return arises next to change-of-lineage. |
Comm. NT: 7.
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| Tena sampayuttaṃ ñāṇaṃ sakadāgāmimagge ñāṇanti. | The knowledge associated with that is knowledge of the path of once-return. | ||
| Dutiyañāṇaṃ niṭṭhitaṃ. | The second kind of knowledge is ended. | ||
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Знание, соответствующее третьему пути Таблица Палийский оригинал |
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| 814.Imassāpi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. | 24. The fruition consciousness should be understood to follow immediately upon this knowledge in the same way as before. | ||
| Ettāvatā cesa sakadāgāmī nāma catuttho ariyapuggalo hoti sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantakaraṇasamattho. | And at this point this once- returner is called the fourth noble person. He is bound to make an end of suffering after returning once to this world. | ||
| Tato paraṃ paccavekkhaṇaṃ vuttanayameva. | Next there comes reviewing in the way already described. | ||
| Evaṃ paccavekkhitvā ca so sakadāgāmī ariyasāvako tasmiññeva vā āsane nisinno aparena vā samayena kāmarāgabyāpādānaṃ anavasesappahānāya tatiyāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. | 25.Now, after reviewing in this way, either while sitting in the same session or on another occasion, this noble disciple who is a once-returner makes it his task to reach the third plane by abandoning, without remainder, both greed for the sense desires and ill-will. He brings to bear the faculties, the powers, and the enlightenment factors, and he works over and turns up that same field of formations with the knowledge that they are impermanent, painful, not-self, and he embarks upon the progressive series of insights. | ||
| Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ anāgāmimaggo uppajjati, tena sampayuttaṃ ñāṇaṃ anāgāmimagge ñāṇanti. | 26.When he has done so, and when, at the end of equanimity about formations, conformity and change-of-lineage have arisen in a single adverting in the way already described, then the path of non-return arises next to change-of-lineage. The knowledge associated with that is knowledge of the path of non-return. | ||
| Tatiyañāṇaṃ niṭṭhitaṃ. | The third kind of knowledge is ended. | ||
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| 815.Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. | 27.The fruition consciousnesses should be understood to follow immediately upon this knowledge in the same way as before. | ||
| Ettāvatā cesa anāgāmī nāma chaṭṭho ariyapuggalo hoti opapātiko tatthaparinibbāyī anāvattidhammo paṭisandhivasena imaṃ lokaṃ puna anāgantā. | And at this point this non- returner is called the sixth noble person. [After death] he reappears apparitionally [elsewhere] and attains complete extinction there without ever returning, without ever coming to this world again through rebirth-linking. | ||
| Tato paraṃ paccavekkhaṇaṃ vuttanayameva. | Next there comes reviewing in the way already described. | ||
| Evaṃ paccavekkhitvā ca so anāgāmī ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena rūpārūparāgamānauddhaccaavijjānaṃ anavasesappahānāya catutthāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. | 28.Now, after reviewing in this way, either while sitting in the same session or on another occasion, this noble disciple who is a non-returner makes it his task to reach the fourth plane by abandoning, without remainder, greed for the fine- material and immaterial, conceit (pride), agitation, and ignorance. He brings to bear the faculties, the powers, and the enlightenment factors, and he works over and turns up that same field of formations with the knowledge that they are impermanent, painful, not-self, and he embarks upon the progressive series of insights. | ||
| Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ arahattamaggo uppajjati, tena sampayuttaṃ ñāṇaṃ arahattamagge ñāṇanti. | 29.When he has done so, and when, at the end of equanimity about formations, conformity and change-of-lineage have arisen in a single adverting, then the path of Arahantship arises next to change-of-lineage. The knowledge associated with that is knowledge of the path of Arahantship. | ||
| Catutthañāṇaṃ niṭṭhitaṃ. | The fourth kind of knowledge is ended. | ||
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| 816.Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. | 30. The fruition consciousness should be understood to follow immediately upon this knowledge in the same way as before. | ||
| Ettāvatā cesa arahā nāma aṭṭhamo ariyapuggalo hoti mahākhīṇāsavo antimadehadhārī ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammādaññā vimutto sadevakassa lokassa aggadakkhiṇeyyoti. | And at this point this Arahant is called the eighth noble person. He is one of the Great Ones with cankers destroyed, he bears this last body, he has laid down the burden, reached his goal and destroyed the fetter of becoming, he is rightly liberated with [final] knowledge and worthy of the highest offering of the world with its deities. | ||
| Iti yaṃ taṃ vuttaṃ "sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā"ti, taṃ imāni iminā anukkamena pattabbāni cattāri ñāṇāni sandhāya vuttaṃ. | 31.So when it was said above, “However, purification by knowledge and vision properly consists in knowledge of the four paths, that is to say, the path of stream-entry, the path of once-return, the path of non-return, and the path of Arahantship” (§2), that referred to these four kinds of knowledge to be reached in this order. | ||
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| 817.Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ – | 32.Now, in order to appreciate the value of this same purification by knowledge and vision with its four kinds of knowledge: | ||
| Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo; | (1) fulfilment of states sharing in enlightenment, (2) Emergence, and (3) the coupling of the powers, (4) | ||
| Ye yena pahātabbā, dhammā tesaṃ pahānañca. | The kinds of states that ought to be abandoned, (5) Also the act of their abandoning, | ||
| Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; | (6) Functions of full-understanding, and the rest As stated when truths are penetrated to, | ||
| Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. | (7) Each one of which ought to be recognized According to its individual essence. | ||
| 818.Tattha paripuṇṇabodhipakkhiya, bhāvoti bodhipakkhiyānaṃ paripuṇṇabhāvo. | 33. 1. Herein, the fulfilment of states sharing in enlightenment is the fulfilledness of those states partaking in enlightenment. | ||
| Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti hi ime sattatiṃsa dhammā bujjhanaṭṭhena bodhoti laddhanāmassa ariyamaggassa pakkhe bhavattā bodhipakkhiyā nāma. | For they are the following thirty- seven states: the four foundations of mindfulness (MN 10), the four right endeavours (M II 11), the four roads to power (M I 103), the five faculties (M II 12), the five powers (M II 12), the seven enlightenment factors (M I 11), and the Noble Eightfold Path (D II 311f.). And they are called “partaking of enlightenment” because they take the part of the Noble Eightfold Path, which is called “enlightenment” in the sense of enlightening, | ||
| Pakkhe bhavattāti upakārabhāve ṭhitattā. | and they “take the part” of that because they are helpful.8 |
Comm. NT: 8. The four foundations of mindfulness are fully commented on in the commentary to MN 10 (= commentary to DN 22). The right endeavours are f... Все комментарии (1) |
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| 819.Tesu tesu ārammaṇesu okkhanditvā pakkhanditvā upaṭṭhānato paṭṭhānaṃ. | 34.“Foundation” (paṭṭhāna) is because of establishment (upaṭṭhāna) by going down into, by descending upon, such and such objects.9 |
Comm. NT: 9. The Paṭisambhidā (Paṭis I 177) derives satipaṭṭhāna from sati (mindfulness) and paṭṭhāna (foundation, establishment). The commentaries pr... Все комментарии (1) |
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| Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. | Mindfulness itself as foundation (establishment) is “foundation of mindfulness.” | ||
| Kāyavedanācittadhammesu panassā asubha-dukkha-anicca-anattākāragahaṇavasena subha-sukha-nicca-atta-saññāpahānakiccasādhanavasena ca pavattito catudhā bhedo hoti. | It is of four kinds because it occurs with respect to the body, feeling, consciousness, and mental objects (dhamma), taking them as foul, painful, impermanent, and non-self, and because it accomplishes the function of abandoning perception of beauty, pleasure, permanence, and self. | ||
| Tasmā cattāro satipaṭṭhānāti vuccanti. | That is why “four foundations of mindfulness” is said. | ||
| 820.Padahanti etenāti padhānaṃ. | 35. By it they endeavour (padahanti), thus it is endeavour (padhāna); | ||
| Sobhanaṃ padhānaṃ sammappadhānaṃ. | a good endeavour is a right (sammā) endeavour. | ||
| Sammā vā padahanti etenāti sammappadhānaṃ. | Or alternatively: by its means people endeavour rightly (sammā padahanti), thus it is right endeavour (sammappa- dhāna). | ||
| Sobhanaṃ vā taṃ kilesavirūpattavirahato padhānañca hitasukhanipphādakattena seṭṭhabhāvāvahanato padhānabhāvakāraṇato cāti sammappadhānaṃ. | Or alternatively: it is good because of abandoning the unseemliness of defilement, and it is endeavour because of bringing about improvement and giving precedence (padhāna-bhāva-kāraṇa) in the sense of producing well-being and bliss, thus it is right endeavour. | ||
| Vīriyassetaṃ adhivacanaṃ. | It is a name for energy. | ||
| Tayidaṃ uppannānuppannānaṃ akusalānaṃ pahānānuppattikiccaṃ anuppannuppannānañca kusalānaṃ uppattiṭṭhitikiccaṃ sādhayatīti catubbidhaṃ hoti, tasmā cattāro sammappadhānāti vuccanti. | It accomplishes the functions of abandoning arisen unprofitable things, preventing the arising of those not yet arisen, arousing unarisen profitable things, and maintaining those already arisen; thus it is fourfold. That is why “four right endeavours” is said. | ||
| 821.Pubbe vuttena ijjhanaṭṭhena iddhi. | 36.Power (iddhi) is in the sense of success (ijjhana) as already described (XII.44). | ||
| Tassā sampayuttāya pubbaṅgamaṭṭhena phalabhūtāya pubbabhāgakāraṇaṭṭhena ca iddhiyā pādoti iddhipādo. | It is the road (basis—pāda) to that power (for that success—iddhi) in the sense of being the precursor of that success which is associated with it and in the sense of being the prior cause of that success which is its fruit, thus it is a road to power (basis for success). | ||
| So chandādivasena catubbidho hoti, tasmā cattāro iddhipādāti vuccanti. | It is fourfold as zeal (desire), and so on. That is why “four roads to power” are spoken of, | ||
| Yathāha – "cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo"ti (vibha. 457). | according as it is said: “Four roads to power: the road to power consisting in zeal, the road to power consisting in energy, the road to power consisting in [natural purity of] consciousness, the road to power consisting in inquiry” (Vibh 223). | ||
| Ime lokuttarāva. | These are supramundane only. | ||
| Lokiyā pana "chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. | But they are also mundane “If a bhikkhu obtains concentration, obtains mental unification by making zeal predominant, | ||
| Ayaṃ vuccati chandasamādhī"tiādivacanato (vibha. 432) chandādiadhipativasena paṭiladdhadhammāpi honti. | this is called concentration through zeal” (Vibh 216), etc., because of the words (above) as states acquired by predominance of zeal, etc., respectively. | ||
| 822.Assaddhiyakosajjapamādavikkhepasammohānaṃ abhibhavanato abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ. | 37.“Faculty” is in the sense of predominance, in other words, of overcoming, because [these states, as faculties] respectively overcome faithlessness, idleness, negligence, distraction, and confusion. | ||
| Assaddhiyādīhi ca anabhibhavanīyato akampiyaṭṭhena balaṃ. | “Power” is in the sense of unwaveringness because [these states, as powers] are incapable of being overcome respectively by faithlessness, and so on. | ||
| Tadubhayampi saddhādivasena pañcavidhaṃ hoti, tasmā pañcindriyāni pañca balānīti vuccanti. | Both are fivefold as consisting in faith, [energy, mindfulness, concentration, and understanding]. That is why “five faculties” and “five powers” is said. | ||
| 823.Bujjhanakasattassa pana aṅgabhāvena satiādayo satta bojjhaṅgā. | 38. Mindfulness, [investigation-of-states, energy, happiness, tranquillity concentration, and equanimity,] as factors in a being who is becoming enlightened, are the “seven enlightenment factors.” | ||
| Niyyānikaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā honti. | And right view, [right thinking, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration,] are the eight “path factors” in the sense of being an outlet. | ||
| Tena vuttaṃ "satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo"ti. | Hence, “seven enlightenment factors” and “the Noble Eightfold Path” is said. | ||
| 824.Iti ime sattatiṃsa bodhipakkhiyadhammā pubbabhāge lokiyavipassanāya vattamānāya cuddasavidhena kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato ca vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato ca cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato ca dhammānupassanāsatipaṭṭhānaṃ. | 39.So there are these thirty-seven states partaking of enlightenment. Now, in the prior stage when mundane insight is occurring, they are found in a plurality of consciousnesses as follows: the foundation of mindfulness consisting in contemplation of the body [is found] in one discerning the body in the fourteen ways;10 the foundation of mindfulness consisting in contemplation of feeling, in one discerning feeling in the nine ways; the foundation of mindfulness consisting in the contemplation of mind, in one discerning the [manner of] consciousness in sixteen ways; the foundation of mindfulness consisting in contemplation of mental objects, in one discerning mental objects in the five ways. |
Comm. NT: 10. These figures refer to the numbers of different contemplations described in the tenth sutta of the Majjhima Nikāya (= DN 22). Все комментарии (1) |
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| Imasmiṃ attabhāve anuppannapubbaṃ parassa uppannaṃ akusalaṃ disvā "yathā paṭipannassetaṃ uppannaṃ, na tathā paṭipajjissāmi evaṃ me etaṃ nuppajjissatī"ti, tassa anuppādāya vāyamanakāle paṭhamaṃ sammappadhānaṃ. | And at the time when, on seeing an unprofitable state arisen in someone else, which has not yet arisen in his own person, he strives for its non-arising thus, “I shall not behave as he has done in whom this is now arisen, and so this will not arise in me,” then he has the first right endeavour; | ||
| Attano samudācārappattaṃ akusalaṃ disvā tassa pahānāya vāyamanakāle dutiyaṃ. | when, seeing something unprofitable in his own behaviour, he strives to abandon it, then he has the second; | ||
| Imasmiṃ attabhāve anuppannapubbaṃ jhānaṃ vā vipassanaṃ vā uppādetuṃ vāyamantassa tatiyaṃ. | when he strives to arouse jhāna or insight so far unarisen in this person, he has the third; | ||
| Uppannaṃ yathā na parihāyati, evaṃ punappunaṃ uppādentassa catutthaṃ sammappadhānaṃ. | and when he arouses again and again what has already arisen so that it shall not diminish, he has the fourth. | ||
| Chandaṃ dhuraṃ katvā kusaluppādanakāle chandiddhipādo. | And at the time of arousing a profitable state with zeal as the motive force, there is the road to power consisting in zeal, [and so on with the remaining three roads to power]. | ||
| Micchāvācāya viramaṇakāle sammāvācāti evaṃ nānācittesu labbhanti. | And at the time of abstaining from wrong speech there is right speech, [and so on with abstaining from wrong action and wrong livelihood].11 |
Comm. NT: 11. These three abstinences are the “prior state” of the Eightfold Path (see M III 289).
This Netti rule says:
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| Imesaṃ pana catunnaṃ ñāṇānaṃ uppattikāle ekacitte labbhanti. | At the time of arising of [any one of] the four kinds of [path] knowledge, [all these states] are found in a single consciousness. | ||
| Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti. | In the moment of fruition the thirty-three excepting the four right endeavours are found. | ||
| 825.Evaṃ ekacitte labbhamānesu cetesu ekāva nibbānārammaṇā sati kāyādīsu subhasaññādippahānakiccasādhanavasena cattāro satipaṭṭhānāti vuccati. | 40.When these are found in a single consciousness in this way, it is the one kind of mindfulness whose object is Nibbāna that is called “the four foundations of mindfulness” because it accomplishes the function of abandoning the [four] perceptions of beauty, etc., in the [four things] beginning with the body. | ||
| Ekameva ca vīriyaṃ anuppannānaṃ anuppādādikiccasādhanavasena cattāro sammappadhānāti vuccati. | And also the one kind of energy is called “four right endeavours” because it accomplishes the [four] functions beginning with preventing the arising of the unarisen [unprofitable]. | ||
| Sesesu pana hāpanavaḍḍhanaṃ natthi. | But there is no decrease or increase with the rest. | ||
| 826.Apica tesu – | 41.Furthermore it is said of them: | ||
| Nava ekavidhā eko, dvedhātha catu pañcadhā; | Nine in one way, one in two ways, Then in four ways, and in five ways, | ||
| Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te. | In eight ways, and in nine ways, too— So in six ways they come to be. | ||
| Nava ekavidhāti chando, cittaṃ, pīti, passaddhi, upekkhā, saṅkappo, vācā, kammanto, ājīvoti ime nava chandiddhipādādivasena ekavidhāva honti, na aññaṃ koṭṭhāsaṃ bhajanti. | 42.(i) Nine in one way: these nine are zeal, consciousness, happiness, tranquillity, equanimity, thinking, speech, action, and livelihood, and they are found “in one way” as road to power consisting in zeal, etc., since they do not belong to any other group. | ||
| Eko dvedhāti saddhā indriya, balavasena dvedhā ṭhitā. | (ii) One in two ways: faith is found “in two ways,” as a faculty and as a power. | ||
| Atha catu pañcadhāti athañño eko catudhā, añño pañcadhā ṭhitoti attho. | (iii) Then in four ways, and (iv) in five ways: the meaning is that another one is found in four ways and another in five. | ||
| Tattha samādhi eko indriya, bala, bojjhaṅga, maggaṅgavasena catudhā ṭhito. | Herein, concentration is the “one in four ways” since it is a faculty, a power, an enlightenment factor, and a path factor; | ||
| Paññā tesañca catunnaṃ iddhipādakoṭṭhāsassa ca vasena pañcadhā. | understanding is the “one in five ways” since it is these four and also a road to power. | ||
| Aṭṭhadhā navadhā cevāti aparo eko aṭṭhadhā, eko navadhā ṭhitoti attho. | (v) In eight ways, and (vi) in nine ways, too: the meaning is that another one is found in eight ways and another in nine ways. | ||
| Catusatipaṭṭhāna, indriya, bala, bojjhaṅga, maggaṅgavasena sati aṭṭhadhā ṭhitā. | Mindfulness is one “in eight ways” since it is the four foundations of mindfulness, a faculty, a power, an enlightenment factor, and a path factor; | ||
| Catusammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, maggaṅgavasena vīriyaṃ navadhāti. | energy is the one “in nine ways” since it is four right endeavours, a road to power, a faculty, a power, an enlightenment factor, and a path factor. | ||
| Evaṃ – | So: | ||
| Cuddaseva asambhinnā, hontete bodhipakkhiyā; | 43. States sharing in enlightenment Are fourteen, undistributed; | ||
| Koṭṭhāsato sattavidhā, sattatiṃsappabhedato. | They total thirty-seven states Among the groups distributed. | ||
| Sakiccanipphādanato, sarūpena ca vuttito; | While each performs the proper task That to its special lot falls due, | ||
| Sabbeva ariyamaggassa, sambhave sambhavanti teti. | They all come into being when The Noble Eightfold Path comes true. | ||
| Evaṃ tāvettha paripuṇṇabodhipakkhiyabhāvo jānitabbo. | This is how, firstly, the “fulfilment of states partaking in enlightenment” should be understood here. | ||
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| 827.Vuṭṭhānabalasamāyogoti vuṭṭhānañceva balasamāyogo ca. | 44. 2. Emergence and 3. coupling of the powers: the resolution of the compound vuṭṭhānabalasamāyoga is vuṭṭhānañ c’eva bala-samāyogo ca. | ||
| Lokiyavipassanā hi nimittārammaṇattā ceva pavattikāraṇassa ca samudayassa asamucchindanato neva nimittā na pavattā vuṭṭhāti. | [2. Emergence:] mundane insight induces no emergence either from occurrence [of defilement internally], because it does not cut off originating, which is the act of causing occurrence,12 or from the sign [of formations externally], because it has the sign as object. |
Comm. NT: 12.
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| Gotrabhuñāṇaṃ samudayassa asamucchindanato pavattā na vuṭṭhāti. | Change-of-lineage knowledge does not induce emergence from occurrence [internally] because it does not cut off originating, | ||
| Nibbānārammaṇato pana nimittā vuṭṭhātīti ekato vuṭṭhānaṃ hoti. | but it does induce emergence from the sign [externally] because it has Nibbāna as its object; so there is emergence from one. | ||
| Tenāha "bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa"nti (paṭi. ma. mātikā 1.10). | Hence it is said, “Understanding of emergence and turning away from the external is knowledge of change-of-lineage” (Paṭis I 66). | ||
| Tathā "uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti gotrabhu, pavattā vivaṭṭitvā"ti (paṭi. ma. 1.59) sabbaṃ veditabbaṃ. | Likewise the whole passage, “Having turned away from arising, it enters into non-arising, thus it is change-of-lineage. Having turned away from occurrence … (etc.—for elision see Ch. XXI.37) … [Having turned away from the sign of formations externally, it enters into cessation, Nibbāna, thus it is change-of-lineage]” (Paṭis I 67), should be understood here. | ||
| Imāni pana cattāripi ñāṇāni animittārammaṇattā nimittato vuṭṭhahanti, samudayassa samucchindanato pavattā vuṭṭhahantīti dubhato vuṭṭhānāni honti. | These four kinds of [path] knowledge emerge from the sign because they have the signless as their object, and also from occurrence because they cut off origination. So they emerge from both. | ||
| Tena vuttaṃ – | Hence it is said: | ||
| "Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ? | 45.“How is it that understanding of emergence and turning away from both is knowledge of the path? | ||
| "Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. | “At the moment of the stream-entry path, right view in the sense of seeing (a) emerges from wrong view, and it emerges from defilements and from the aggregates that occur consequent upon that [wrong view],13 and (b) externally it emerges from all signs; |
Comm. NT: 13.
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| Tena vuccati dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ. | hence it was said: Understanding of emergence and turning away from both is knowledge of the path. | ||
| Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā - pe - pariggahaṭṭhena sammāvācā micchāvācāya. | Right thinking in the sense of directing emerges from wrong thinking … Right speech in the sense of embracing emerges from wrong speech … | ||
| Samuṭṭhānaṭṭhena sammākammanto. | Right action in the sense of originating emerges from wrong action … | ||
| Vodānaṭṭhena sammāājīvo. | Right livelihood in the sense of cleansing emerges from wrong livelihood … | ||
| Paggahaṭṭhena sammāvāyāmo. | Right effort in the sense of exerting emerges from wrong effort … | ||
| Upaṭṭhānaṭṭhena sammāsati. | Right mindfulness in the sense of establishment emerges from wrong mindfulness … | ||
| Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. | Right concentration in the sense of non-distraction emerges from wrong concentration and it emerges from defilements and from the aggregates that occur consequent upon that [wrong concentration], and externally it emerges from all signs; | ||
| Tena vuccati 'dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa'nti. | hence it was said: Understanding of emergence and turning away from both is knowledge of the path. | ||
| "Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi - pe - avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaṃyojanā paṭighasaṃyojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti - pe -. | “At the moment of the once-return path, right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from the gross fetter of greed for sense desires, from the gross fetter of resentment, from the gross inherent tendency to greed for sense desires, and from the gross inherent tendency to resentment, [and it emerges from defilements and from the aggregates consequent upon that, and (b) externally it emerges from all signs; hence it was said: Understanding of emergence and turning away from both is knowledge of the path]. | ||
| "Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi - pe - avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaṃyojanā paṭighasaṃyojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti - pe -. | “At the moment of the non-return path, right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from the residual fetter of greed for sense desires, from the residual fetter of resentment, from the residual inherent tendency to greed for sense desires, from the residual inherent tendency to resentment, [and it emerges from defilements and from the aggregates that occur consequent upon that, and (b) externally it emerges from all signs; hence it was said: Understanding of emergence and turning away from both is knowledge of the path]. | ||
| "Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi - pe - avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. | “At the moment of the Arahant path, right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from greed for the fine-material [existence], from greed for immaterial [existence], from conceit (pride), from agitation, from ignorance, from the inherent tendency to conceit (pride), from the inherent tendency to greed for becoming, from the inherent tendency to ignorance, and it emerges from defilements and from the aggregates that occur consequent upon that, and (b) externally it emerges from all signs; | ||
| Tena vuccati 'dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa"'nti (paṭi. ma. 1.61). | hence it was said: Understanding of emergence and turning away from both is knowledge of the path” (Paṭis I 69f.). | ||
| 828.Lokiyānañca aṭṭhannaṃ samāpattīnaṃ bhāvanākāle samathabalaṃ adhikaṃ hoti. | 46. [3. Coupling of the powers:] At the time of developing the eight mundane attainments the serenity power is in excess, | ||
| Aniccānupassanādīnaṃ bhāvanākāle vipassanābalaṃ. | while at the time of developing the contemplations of impermanence, etc., the insight power is in excess. | ||
| Ariyamaggakkhaṇe pana yuganaddhā te dhammā pavattanti aññamaññaṃ anativattanaṭṭhena. | But at the noble path moment they occur coupled together in the sense that neither one exceeds the other. | ||
| Tasmā imesu catūsupi ñāṇesu ubhayabalasamāyogo hoti. | So there is coupling of the powers in the case of each one of these four kinds of knowledge, | ||
| Yathāha – | according as it is said: | ||
| "Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. | “When he emerges from the defilements associated with agitation, and from the aggregates, his mental unification, non-distraction, concentration, has cessation as its domain. When he emerges from the defilements associated with ignorance and from the aggregates, his insight in the sense of contemplation has cessation as its domain. | ||
| Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. | So serenity and insight have a single nature in the sense of emergence, they are coupled together, and neither exceeds the other. | ||
| Tena vuccati vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī"ti (paṭi. ma. 2.5). | Hence it was said: He develops serenity and insight coupled together in the sense of emergence” (Paṭis II 98). | ||
| Evamettha vuṭṭhānabalasamāyogo veditabbo. | “Emergence” and “coupling of the powers” should be understood here in this way. | ||
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Рассказ об устранении явлений, требующих устранения Таблица Палийский оригинал |
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| 829.Yeyena pahātabbā dhammā, tesaṃ pahānañcāti imesu pana catūsu ñāṇesu ye dhammā yena ñāṇena pahātabbā, tesaṃ pahānañca jānitabbaṃ. | 47. 4. The kinds of states that ought to be abandoned, 5. also the act of their abandoning: now which states are to be abandoned by which kind of knowledge among these four should be understood, and also the act of abandoning them. | ||
| Etāni hi yathāyogaṃ saṃyojanakilesamicchattalokadhammamacchariyavipallāsaganthaagatiāsavaoghayoga-nīvaraṇaparāmāsaupādānaanusayamalaakusalakammapathacittuppādasaṅkhātānaṃ dhammānaṃ pahānakarāni. | For they each and severally bring about the act of abandoning of the states called fetters, defilements, wrongnesses, worldly states, kinds of avarice, perversions, ties, bad ways, cankers, floods, bonds, hindrances, adherences, clingings, inherent tendencies, stains, unprofitable courses of action, and unprofitable thought- arisings. | ||
| Tattha saṃyojanānīti khandhehi khandhānaṃ phalena kammassa dukkhena vā sattānaṃ saṃyojakattā rūparāgādayo dasa dhammā vuccanti. | 48.Herein, the fetters are the ten states beginning with greed for the fine material, so called because they fetter aggregates [in this life] to aggregates [of the next], or kamma to its fruit, or beings to suffering. | ||
| Yāvañhi te, tāva etesaṃ anuparamoti. | For as long as those exist there is no cessation of the others. | ||
| Tatrāpi rūparāgo arūparāgo māno uddhaccaṃ avijjāti ime pañca uddhaṃnibbattanakakhandhādisaṃyojakattā uddhaṃbhāgiyasaṃyojanāni nāma. | And of these fetters, greed for the fine material, greed for the immaterial, conceit (pride), agitation, and ignorance are called the five higher fetters because they fetter beings to aggregates, etc., produced in higher [forms of becoming], [683] | ||
| Sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso kāmarāgo paṭighoti ime pañca adhonibbattanakakhandhādisaṃyojakattā adhobhāgiyasaṃyojanāni nāma. | while false view of individuality, uncertainty, adherence to rules and vows, greed for sense desires, and resentment are called the five lower fetters because they fetter beings to aggregates, etc., produced in the lower [forms of becoming]. | ||
| Kilesāti sayaṃ saṃkiliṭṭhattā sampayuttadhammānañca saṃkilesikattā lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime dasa dhammā. | 49. The defilements are the ten states, namely, greed, hate, delusion, conceit (pride), [false] view, uncertainty, stiffness [of mind], agitation, consciencelessness, shamelessness. They are so called because they are themselves defiled and because they defile their associated states. | ||
| Micchattāti micchāpavattanato micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhīti ime aṭṭha dhammā. | 50.The wrongnesses are the eight states, namely, wrong view, wrong thinking, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, (They are so called because they occur wrongly.) | ||
| Micchāvimuttimicchāñāṇehi vā saddhiṃ dasa. | which with wrong knowledge and wrong deliverance,14 come to ten. |
Comm. NT: 14.
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| Lokadhammāti lokappavattiyā sati anuparamadhammakattā lābho alābho yaso ayaso sukhaṃ dukkhaṃ nindā pasaṃsāti ime aṭṭha. | 51.The worldly states are the eight, namely, gain, loss, fame, disgrace, pleasure, pain, blame, and praise. They are so called because they continually succeed each other as long as the world persists. | ||
| Idha pana kāraṇopacārena lābhādivatthukassa anunayassa alābhādivatthukassa paṭighassa cetaṃ lokadhammaggahaṇena gahaṇaṃ katanti veditabbaṃ. | But when the worldly states are included, then by the metaphorical use of the cause’s name [for its fruit], the approval that has the gain, etc., as its object and the resentment that has the loss, etc., as its object should also be understood as included. | ||
| Macchariyānīti āvāsamacchariyaṃ kulamacchariyaṃ lābhamacchariyaṃ dhammamacchariyaṃ vaṇṇamacchariyanti imāsu āvāsādīsu aññesaṃ sādhāraṇabhāvaṃ asahanākārena pavattāni pañca macchariyāni. | 52.The kinds of avarice are the five, namely, avarice about dwellings, families, gain, Dhamma, and praise, which occur as inability to bear sharing with others any of these things beginning with dwellings. | ||
| Vipallāsāti aniccadukkhaanattaasubhesuyeva vatthūsu "niccaṃ sukhaṃ attā subha"nti evaṃ pavatto saññāvipallāso cittavipallāso diṭṭhivipallāsoti ime tayo. | 53. The perversions are the three, namely, perversions of perception, of consciousness, and of view, which occur apprehending objects that are impermanent, painful, not-self, and foul (ugly), as permanent, pleasant, self, and beautiful. | ||
| Ganthāti nāmakāyassa ceva rūpakāyassa ca ganthanato abhijjhādayo cattāro. | 54.The ties are the four beginning with covetousness, so called because they tie the mental body and the material body. | ||
| Tathā hi te abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho icceva vuttā. | They are described as “the bodily tie of covetousness, the bodily tie of ill will, the bodily tie of adherence to rules and vows, and the bodily tie of insisting (misinterpreting) that ‘This [only] is the truth’” (Vibh 374). | ||
| Agatīti chandadosamohabhayehi akattabbakaraṇassa, kattabbākaraṇassa ca adhivacanaṃ. | 55. Bad ways is a term for doing what ought not to be done and not doing what ought to be done, out of zeal (desire), hate, delusion, and fear. | ||
| Tañhi ariyehi agantabbattā agatīti vuccati. | They are called “bad ways” because they are ways not to be travelled by Noble Ones. | ||
| Āsavāti ārammaṇavasena āgotrabhuto, ābhavaggato ca savanā, asaṃvutehi vā dvārehi ghaṭachiddehi udakaṃ viya savanato niccapaggharaṇaṭṭhena saṃsāradukkhassa vā savanato kāmarāgabhavarāgamicchādiṭṭhiavijjānametaṃ adhivacanaṃ. | 56. Cankers (āsava): as far as (ā) change-of-lineage [in the case of states of consciousness] and as far as (ā) the acme of becoming [in the case of the kinds of becoming, that is to say, the fourth immaterial state,] there are exudations (savana) owing to the [formed nature of the] object. This is a term for greed for sense desires, greed for becoming, wrong view, and ignorance, because of the exuding (savana) [of these defilements] from unguarded sense-doors like water from cracks in a pot in the sense of constant trickling, or because of their producing (savana) the suffering of the round of rebirths.15 [684] |
Comm. NT: 15. The meaning of this paragraph is made clearer by reference to the Atthasālinī (Dhs-a 48) and Mūla Þīkā (Dhs-ṭ 51), where the use of ā as... Все комментарии (1) |
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| Bhavasāgare ākaḍḍhanaṭṭhena duruttaraṇaṭṭhena ca oghātipi, ārammaṇaviyogassa ceva dukkhaviyogassa ca appadānato yogātipi tesaññeva adhivacanaṃ. | The floods are so called in the sense of sweeping away into the ocean of becoming, and in the sense of being hard to cross. The bonds are so called because they do not allow disengagement from an object and disengagement from suffering. Both “floods” and “bonds” are terms for the cankers already mentioned. | ||
| Nīvaraṇānīti cittassa āvaraṇanīvaraṇapaṭicchādanaṭṭhena kāmacchandādayo pañca. | 57.The hindrances are the five, namely, lust, [ill will, stiffness and torpor, agitation and worry, and uncertainty,] in the sense of obstructing and hindering and concealing [reality] from consciousness (IV.86). | ||
| Parāmāsoti tassa tassa dhammassa sabhāvaṃ atikkamma parato abhūtaṃ sabhāvaṃ āmasanākārena pavattanato micchādiṭṭhiyā etaṃ adhivacanaṃ. | 58.Adherence (misapprehension—parāmāsa) is a term for wrong view, because it occurs in the aspect of missing the individual essence of a given state (dhamma) and apprehending (āmasana) elsewhere (parato) an unactual individual essence. | ||
| Upādānānīti sabbākārena paṭiccasamuppādaniddese vuttāni kāmupādānādīni cattāri. | 59.The clingings are the four beginning with sense-desire clinging described in all their aspects in the Description of the Dependent Origination (Ch. XVII.240f.). | ||
| Anusayāti thāmagataṭṭhena kāmarāgānusayo, paṭigha, māna, diṭṭhi, vicikicchā, bhavarāga, avijjānusayoti evaṃ vuttā kāmarāgādayo satta. | 60.The inherent tendencies are the seven, namely, greed for sense desires, etc., in the sense of the inveterateness, stated thus: the inherent tendency to greed for sense desires, the inherent tendency to resentment, conceit (pride), [false] view, uncertainty, greed for becoming, and ignorance. | "Предрасположенности". Их семь, а именно жажда чувственных удовольствий и прочее в смысле крепкости (укоренённости): предрасположенность к жажде чувственных удовольствий, к отвращению, к самомнению, к (ошибочному) взгляду, неуверенности, жажде бывания и неведению. | |
| Te hi thāmagatattā punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevāti anusayā. | For it is owing to their inveteracy that they are called inherent tendencies (anusaya) since they inhere (anusenti) as cause for the arising of greed for sense desires, etc., again and again. | Ведь из-за их крепкости (укоренённости) они зовутся предрасположенностями, поскольку они залегают в качестве причины возникновения жажды чувственных удовольствий и прочего снова и снова. | |
| Malāti telañjanakalalaṃ viya sayañca asuddhattā, aññesañca asuddhabhāvakaraṇato lobhadosamohā tayo. | 61. The stains are the three, namely, greed, hate, and delusion. They are so called because they are themselves dirty like oil, black, and mud, and because they dirty other things. | ||
| Akusalakammapathāti akusalakammabhāvena ceva duggatīnañca pathabhāvena pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇavācā pharusavācā samphappalāpo abhijjhā byāpādo micchādiṭṭhīti ime dasa. | 62. The unprofitable courses of action are the ten, namely, killing living things, taking what is not given, sexual misconduct; false speech, malicious speech, harsh speech, gossip; covetousness, ill will, and wrong view. They are so called since they are both unprofitable action (kamma) and courses that lead to unhappy destinies. | ||
| Akusalacittuppādāti lobhamūlā aṭṭha dosamūlā dve mohamūlā dveti ime dvādasa. | 63.The unprofitable thought-arisings are the twelve consisting of the eight rooted in greed, the two rooted in hate, and the two rooted in delusion (XIV.89f.). | ||
| 830.Iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarāni. | 64.So these [four kinds of knowledge] each and severally abandon these states beginning with the fetters. | ||
| Kathaṃ? | How? | ||
| Saṃyojanesu tāva sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso apāyagamanīyā ca kāmarāgapaṭighāti ete pañca dhammā paṭhamañāṇavajjhā, sesā kāmarāgapaṭighā oḷārikā dutiyañāṇavajjhā, sukhumā tatiyañāṇavajjhā, rūparāgādayo pañcapi catutthañāṇavajjhā eva. | The five states eliminated by the first knowledge in the case of the fetters, firstly, are: false view of personality, doubt, adherence to rules and vows, and then greed for sense desires and resentment that are [strong enough] to lead to states of loss. The remaining gross greed for sense desires and resentment are eliminated by the second knowledge. Subtle greed for sense desires and resentment are eliminated by the third knowledge. The five beginning with greed for the fine material are only [actually] eliminated by the fourth knowledge. | ||
| Paratopi ca yattha yattha evasaddena niyamaṃ na karissāma. | In what follows, we shall not in every instance specify the fact with the expression “only [actually]”; | ||
| Tattha tattha yaṃ yaṃ "upariñāṇavajjho"ti vakkhāma, so so purimañāṇehi hatāpāyagamanīyādibhāvova hutvā upariñāṇavajjho hotīti veditabbo. | nevertheless, whatever we shall say is eliminated by one of the [three] higher knowledges should be understood as only the [residual] state eliminated by the higher knowledge; for that state will have already been rendered not conducive to states of loss by the preceding knowledge. | ||
| Kilesesu diṭṭhivicikicchā paṭhamañāṇavajjhā, doso tatiyañāṇavajjho, lobhamohamānathinauddhaccaahirikaanottappāni catutthañāṇavajjhāni. | 65.In the case of the defilements, [false] view and uncertainty are eliminated by the first knowledge. Hate is eliminated by the third knowledge. Greed, delusion, conceit (pride), mental stiffness, agitation, consciencelessness, and shameless- ness are eliminated by the fourth knowledge. | ||
| Micchattesu micchādiṭṭhi musāvādo micchākammanto micchāājīvoti ime paṭhamañāṇavajjhā, micchāsaṅkappo pisuṇavācā pharusavācāti ime tatiyañāṇavajjhā, cetanāyeva cettha vācāti veditabbā. | 66.In the case of the wrongnesses, wrong view, false speech, wrong action, and wrong [685] livelihood are eliminated by the first knowledge. Wrong thinking, malicious speech, and harsh speech are eliminated by the third knowledge. And here only volition is to be understood as speech. | ||
| Samphappalāpamicchāvāyāmasatisamādhivimuttiñāṇāni catutthañāṇavajjhāni. | Gossip, wrong effort, wrong mindfulness, wrong concentration, wrong deliverance, and wrong knowledge are eliminated by the fourth knowledge. | ||
| Lokadhammesu paṭigho tatiyañāṇavajjho, anunayo catutthañāṇavajjho, yase ca pasaṃsāya ca anunayo catutthañāṇavajjhoti eke. | 67. In the case of the worldly states, resentment is eliminated by the third knowledge, and approval is eliminated by the fourth knowledge. Some say that approval of fame and praise is eliminated by the fourth knowledge. | ||
| Macchariyāni paṭhamañāṇavajjhāneva. | The kinds of avarice are eliminated by the first knowledge only. | ||
| Vipallāsesu anicce niccaṃ, anattani attāti ca saññācittadiṭṭhivipallāsā, dukkhe sukhaṃ, asubhe subhanti diṭṭhivipallāso cāti ime paṭhamañāṇavajjhā, asubhe subhanti saññācittavipallāsā tatiyañāṇavajjhā, dukkhe sukhanti saññācittavipallāsā catutthañāṇavajjhā. | 68.In the case of the perversions, the perversions of perception, consciousness, and view, which find permanence in the impermanent and self in the not-self, and the perversion of view finding pleasure in pain and beauty in the foul, are eliminated by the first knowledge. The perversions of perception and consciousness finding beauty in the foul are eliminated by the third path. The perversions of perception and consciousness finding pleasure in the painful are eliminated by the fourth knowledge. | ||
| Ganthesu sīlabbataparāmasaidaṃsaccābhinivesakāyaganthā paṭhamañāṇavajjhā, byāpādakāyagantho tatiyañāṇavajjho, itaro catutthañāṇavajjho. | 69.In the case of ties, the bodily ties of adherence to rules and vows and of the insistence (misinterpretation) that “This is the truth” are eliminated by the first knowledge. The bodily tie of ill will is eliminated by the third knowledge. The remaining one is eliminated by the fourth path. | ||
| Agati paṭhamañāṇavajjhāva. | The bad ways are eliminated by the first knowledge only. | ||
| Āsavesu diṭṭhāsavo paṭhamañāṇavajjho, kāmāsavo tatiyañāṇavajjho, itare dve catutthañāṇavajjhā. | 70. In the case of the cankers, the canker of view is eliminated by the first knowledge. The canker of sense desire is eliminated by the third knowledge. The other two are eliminated by the fourth knowledge. | ||
| Oghayogesupi eseva nayo. | The same thing applies in the case of the floods and the bonds. | ||
| Nīvaraṇesu vicikicchānīvaraṇaṃ paṭhamañāṇavajjhaṃ, kāmacchando byāpādo kukkuccanti tīṇi tatiyañāṇavajjhāni, thinamiddhauddhaccāni catutthañāṇavajjhāni. | 71.In the case of the hindrances, the hindrance of uncertainty is eliminated by the first knowledge. The three, namely, lust, ill will, and worry, are eliminated by the third knowledge. Stiffness and torpor and agitation are eliminated by the fourth knowledge. | ||
| Parāmāso paṭhamañāṇavajjhova. | Adherence is eliminated by the first knowledge only. | ||
| Upādānesu sabbesampi lokiyadhammānaṃ vatthukāmavasena kāmāti āgatattā rūpārūparāgopi kāmupādāne patati, tasmā taṃ catutthañāṇavajjhaṃ, sesāni paṭhamañāṇavajjhāni. | 72.In the case of the clingings, since according to what is given in the texts all worldly states are sense desires, that is, sense desires as object (see Nidd I 1–2), and so greed both for the fine material and the immaterial falls under sense- desire clinging, consequently that sense-desire clinging is eliminated by the fourth knowledge. The rest are eliminated by the first knowledge. | ||
| Anusayesu diṭṭhivicikicchānusayā paṭhamañāṇavajjhāva, kāmarāgapaṭighānusayā tatiyañāṇavajjhā, mānabhavarāgāvijjānusayā catutthañāṇavajjhā. | 73.In the case of the inherent tendencies, the inherent tendencies to [false] view and to uncertainty are eliminated by the first knowledge. The inherent tendencies to greed for sense desires and to resentment are eliminated by the third knowledge. The inherent tendencies to conceit (pride), to greed for becoming, and to ignorance are eliminated by the fourth knowledge. | ||
| Malesu dosamalaṃ tatiyañāṇavajjhaṃ, itarāni catutthañāṇavajjhāni. | 74.In the case of the stains, the stain of hate is eliminated by the third knowledge, the others are eliminated by the fourth knowledge. | ||
| Akusalakammapathesu pāṇātipāto adinnādānaṃ micchācāro musāvādo micchādiṭṭhīti ime paṭhamañāṇavajjhā, pisuṇavācā pharusavācā byāpādoti tayo tatiyañāṇavajjhā, samphappalāpābhijjhā catutthañāṇavajjhā. | 75.In the case of the unprofitable courses of action, killing living things, taking what is not given, sexual misconduct, false speech, and wrong view are eliminated by the first knowledge. The three, namely, malicious speech, harsh speech, and ill will, are eliminated by the third knowledge. Gossip and covetousness are eliminated by the fourth knowledge. | ||
| Akusalacittuppādesu cattāro diṭṭhigatasampayuttā vicikicchāsampayutto cāti pañca paṭhamañāṇavajjhāva, dve paṭighasampayuttā tatiyañāṇavajjhā, sesā catutthañāṇavajjhāti. | 76.In the case of the unprofitable thought-arisings, the four associated with [false] view, and that associated with uncertainty, making five, are eliminated by the first knowledge. The two associated with resentment are eliminated by the third knowledge. The rest are eliminated by the fourth knowledge. | ||
| Yañca yena vajjhaṃ, taṃ tena pahātabbaṃ nāma. | 77.And what is eliminated by any one of them is abandoned by it. | ||
| Tena vuttaṃ "iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarānī"ti. | That is why it was said above, “So these [four kinds of knowledge] each and severally abandon these states beginning with the fetters.” | ||
| 831.Kiṃ panetāni ete dhamme atītānāgate pajahanti udāhu paccuppanneti. | 78. 5. The act of the abandoning: but how then? Do these [knowledges] abandon these states when they are past, or when they are future, or when [686] they are present? | ||
| Kiṃ panettha yadi tāva atītānāgate, aphalo vāyāmo āpajjati. | What is the position here? For, firstly, if [they are said to abandon them] when past or future, it follows that the effort is fruitless. | ||
| Kasmā? | Why? | ||
| Pahātabbānaṃ natthitāya. | Because what has to be abandoned is non-existent. | ||
| Atha paccuppanne, tathāpi aphalo, vāyāmena saddhiṃ pahātabbānaṃ atthitāya, saṃkilesikā ca maggabhāvanā āpajjati, vippayuttatā vā kilesānaṃ, na ca paccuppannakileso cittavippayutto nāma atthīti. | Then if it is when they are present, it is likewise fruitless because the things to be abandoned exist simultaneously with the effort, and it follows that there is development of a path that has defilement, or it follows that defilements are dissociated [from consciousness] though there is no such thing as a present defilement dissociated from consciousness.16 |
Comm. NT: 16.
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| Nāyaṃ āveṇikā codanā. | 79.That is not an original argument; | ||
| Pāḷiyaṃyeva hi "svāyaṃ kilese pajahati, atīte kilese pajahati, anāgate kilese pajahati, paccuppanne kilese pajahatī"ti vatvā, puna "hañci atīte kilese pajahati, tenahi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti. | for in the text first the question is put: “When a man abandons defilements, does he abandon past defilements? Does he abandon future defilements? Does he abandon present defilements? ” Then the objection is put in this way: “If he abandons past defilements, he destroys what has already been destroyed, causes to cease what has already ceased, causes to vanish what has already vanished, causes to subside what has already subsided. | ||
| Atītaṃ yaṃ natthi, taṃ pajahatī"ti (paṭi. ma. 3.21) ca vatvā, "na atīte kilese pajahatī"ti paṭikkhittaṃ. | What is past, which is non-existent, that he abandons.” But this is denied in this way: “He does not abandon past defilements.” | ||
| Tathā "hañci anāgate kilese pajahati, tenahi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati. | Then the objection is put in this way: “If he abandons future defilements, he abandons what has not been born, he abandons what has not been generated, he abandons what has not arisen, he abandons what has not become manifest. | ||
| Anāgataṃ yaṃ natthi, taṃ pajahatī"ti ca vatvā, "na anāgate kilese pajahatī"ti paṭikkhittaṃ. | What is future, which is non-existent, that he abandons.” But this is denied in this way: “He does not abandon future defilements.” | ||
| Tathā "hañci paccuppanne kilese pajahati, tenahi ratto rāgaṃ pajahati. | Then the objection is put in this way: “If he abandons present defilements, then though inflamed with greed he abandons greed, | ||
| Duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, vikkhepagato uddhaccaṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati. | though corrupted with hate he abandons hate, though deluded he abandons delusion, though shackled17 he abandons conceit (pride), though misconceiving he abandons [false] view, though distracted he abandons agitation, though not having made up his mind he abandons uncertainty, though not having inveterate habits he abandons inherent tendency, |
Comm. NT: 17.
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| Kaṇhasukkā dhammā yuganaddhāva vattanti. | dark and bright states occur coupled together, | ||
| Saṃkilesikā maggabhāvanā hotī"ti ca vatvā, "na atīte kilese pajahati, na anāgate, na paccuppanne kilese pajahatī"ti sabbaṃ paṭikkhipitvā, "tenahi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayo"ti pañhāpariyosāne "na hi natthi maggabhāvanā - pe - natthi dhammābhisamayo"ti paṭijānitvā "yathā kathaṃ viyā"ti vutte idaṃ vuttaṃ – | and there is development of a path that has defilement.” But this is all denied in this way: “He does not abandon past defilements, he does not abandon future defilements, he does not abandon present defilements.” Finally it is asked: “Then there is no path development, there is no realization of fruition, there is no abandoning of defilements, there is no penetration to the Dhamma (convergence of states)? ” Then it is claimed: “There is path development … there is penetration to the Dhamma (convergence of states).” And when it is asked: “In what way?” this is said: | ||
| "Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya, ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti, evameva uppādo hetu uppādo paccayo kilesānaṃ nibbattiyāti uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati, anuppāde cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti - pe - apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. | “Suppose there were a young tree with unborn fruit, and a man cut its root, then the unborn fruits of the tree would remain unborn and not come to be born, remain ungenerated and not come to be generated, remain unarisen and not come to be arisen, remain unmanifested and not come to be manifested. So too, arising is a cause, arising is a condition, for the generation of defilements. Seeing danger in defilements, consciousness enters into non-arising. With consciousness’s entering into non- arising the defilements that would be generated with arising as their condition remain unborn and do not come to be born … remain unmanifest and do not come to be manifested. So with the cessation of the cause there is the cessation of suffering. | ||
| Pavattaṃ hetu - pe - nimittaṃ hetu - pe - āyūhanā hetu - pe - anāyūhane cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva - pe - apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. | [687] Occurrence is a cause … The sign is a cause … Accumulation is a cause, accumulation is a condition, for the generation of defilements. Seeing danger in accumulation, consciousness enters into non-accumulation. With consciousness’s entering into non-accumulation the defilements that would be generated with accumulation as their condition remain unborn and do not come to be born … remain unmanifest and do not come to be manifested. So with the cessation of the cause there is cessation of suffering. | ||
| Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo"ti (paṭi. ma. 3.21). | So there is path development, there is realization of fruition, there is abandoning of defilements, and there is penetrating to the Dhamma” (Paṭis II 217–19). | ||
| 832.Etena kiṃ dīpitaṃ hoti? | 80.What does that show? | ||
| Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. | It shows abandoning of defilements that have soil [to grow in]. | ||
| Bhūmiladdhā pana kiṃ atītānāgatā udāhu paccuppannāti. | But are defilements that have soil [to grow in] past, future or present? | ||
| Bhūmiladdhuppannā eva nāma te. | They are simply those described as “arisen by having soil [to grow in].” | ||
| 833.Uppannaṃ hi vattamānabhūtāpagatokāsakatabhūmiladdhavasena anekappabhedaṃ. | 81. Now, there are various meanings of “arisen,” that is to say, (i) arisen as “actually occurring,” (ii) arisen as “been and gone,” (iii) arisen “by opportunity,” and (iv) arisen “by having [soil to grow in].” | ||
| Tattha sabbampi uppādajarābhaṅgasamaṅgisaṅkhātaṃ vattamānuppannaṃ nāma. | Herein, (i) all that is reckoned to possess [the three moments of] arising, ageing, [that is, presence] and dissolution, is called arisen as actually occurring. | ||
| Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ uppādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. | (ii) Profitable and unprofitable [kamma-result] experienced as the stimulus of an object and ceased-reckoned as “experienced and gone” (anubhūtāpagata)—, and also anything formed, when it has reached the three instants beginning with arising and has ceased-reckoned as `been and gone’ (hutvāpagata)—, are called arisen as been and gone (bhūtāpagata). | ||
| "Yānissa tāni pubbekatāni kammānī"ti (ma. ni. 3.248) evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāma. | (iii) Kamma described in the way beginning, “Deeds that he did in the past” (M III 164), even when actually past, is called arisen by opportunity made because it reaches presence by inhibiting other [ripening] kamma and making that the opportunity for its own result (see XIX.16.) And kamma-result that has its opportunity made in this way, even when as yet unarisen, is called “arisen by opportunity made,” too, because it is sure to arise when an opportunity for it has been made in this way. | ||
| Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma. | (iv) While unprofitable [kamma] is still unabolished in any given soil (plane)18 it is called arisen by having soil [to grow in]. |
Comm. NT: 18.
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| 834.Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. | 82. And here the difference between the soil and what has soil should be understood. | ||
| Bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. | For “soil” (plane) means the five aggregates in the three planes of becoming, which are the object of insight.19 |
Comm. NT: 19.
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| Bhūmiladdhaṃ nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. | “What has soil” is an expression for defilements capable of arising with respect to those aggregates. | ||
| Tenahi sā bhūmi laddhā nāma hotīti tasmā bhūmiladdhanti vuccati, sā ca kho na ārammaṇavasena. | Those defilements have that soil (plane). That is why “by having soil [to grow in]” is said. 83.And that is not meant objectively. | ||
| Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya. | For defilements occupied with an object arise with respect to any aggregates including past or future ones as well [as present], and also with respect to the [subjectively] fully-understood aggregates in someone [else] whose cankers are destroyed, like those that arose in the rich man Soreyya with respect to the aggregates in Mahā Kaccāna (Dhp-a I 325) and in the brahman student Nanda with respect to Uppalavaṇṇā (Dhp-a II 49), and so on. | ||
| Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. | And if that were what is called “arisen by having soil [to grow in]” no one could abandon the root of becoming because it would be unabandonable. | ||
| Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. | But “arisen by having soil [to grow in]” should be understood [subjectively] with respect to the basis [for them in oneself].20 |
Comm. NT: 20.
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| Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. | For the defilements that are the root of the round are inherent in [one’s own] aggregates not fully understood by insight from the instant those aggregates arise. | ||
| Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ. | And that is what should be understood as “arisen by having the soil [to grow in],” in the sense of its being unabandoned. [688] | ||
| 835.Tattha ca yassa yesu khandhesu appahīnaṭṭhena anusayitā kilesā, tassa te eva khandhā tesaṃ kilesānaṃ vatthu, na aññesaṃ santakā khandhā. | 84.Now, when defilements are inherent, in the sense of being unabandoned, in someone’s aggregates, it is only those aggregates of his that are the basis for those defilements, not aggregates belonging to another. | ||
| Atītakkhandhesu ca appahīnānusayitānaṃ kilesānaṃ atītakkhandhāva vatthu, na itare. | And only past aggregates, not others, are the basis for defilements that inhere unabandoned in past aggregates. | ||
| Esa nayo anāgatādīsu. | Likewise in the case of future aggregates, and so on. | ||
| Tathā kāmāvacarakkhandhesu appahīnānusayitānaṃ kilesānaṃ kāmāvacarakkhandhāva vatthu, na itare. | Similarly too only sense-sphere aggregates, not others, are the basis for defilements that inhere unabandoned in sense-sphere aggregates. | ||
| Esa nayo rūpārūpāvacaresu. | Likewise in the case of the fine material and immaterial. | ||
| Sotāpannādīsu pana yassa yassa ariyapuggalassa khandhesu taṃ taṃ vaṭṭamūlaṃ kilesajātaṃ tena tena maggena pahīnaṃ, tassa tassa te te khandhā pahīnānaṃ tesaṃ tesaṃ vaṭṭamūlakilesānaṃ avatthuto bhūmīti saṅkhaṃ na labhanti. | 85.But in the case of the stream-enterer, etc., when a given defilement, which is a root of the round, has been abandoned by means of a given path in a given noble person’s aggregates, then his aggregates are no longer called “soil” for such defilement since they are no longer a basis for it. | ||
| Puthujjanassa sabbasova vaṭṭamūlakilesānaṃ appahīnattā yaṃkiñci kariyamānaṃ kammaṃ kusalaṃ akusalaṃ vā hoti. | But in an ordinary man the defilements that are the root of the round are not abandoned at all, and so whatever kamma he performs is always either profitable or unprofitable. | ||
| Iccassa kammakilesapaccayā vaṭṭaṃ vaṭṭati. | So for him the round goes on revolving with kamma and defilements as its condition. | ||
| Tassetaṃ vaṭṭamūlaṃ rūpakkhandheyeva, na vedanākkhandhādīsu. | 86.But while it is thus the root of the round it cannot be said that it is only in his materiality aggregate, and not in his other aggregates beginning with feeling … | ||
| Viññāṇakkhandheyeva vā, na rūpakkhandhādīsūti na vattabbaṃ. | that it is only in his consciousness aggregate, and not in his other aggregates beginning with materiality. | ||
| Kasmā? | Why? | ||
| Avisesena pañcasupi khandhesu anusayitattā. | Because it is inherent in all five aggregates indiscriminately. | ||
| 836.Kathaṃ? | How? | ||
| Pathavīrasādi viya rukkhe. | Like the juice of humus, etc., in a tree. | ||
| Yathā hi mahārukkhe pathavītalaṃ adhiṭṭhāya pathavīrasañca āporasañca nissāya tappaccayā mūlakhandhasākhapasākhapallavapalāsapupphaphalehi vaḍḍhitvā nabhaṃ pūretvā yāva kappāvasānā bījaparamparāya rukkhapaveṇiṃ santānayamāne ṭhite taṃ pathavīrasādi mūleyeva, na khandhādīsu - pe - phaleyeva vā, na mūlādīsūti na vattabbaṃ. | 87.For when a great tree is growing on the earth’s surface supported by the essences of humus and water and, with that as condition, increases its roots, trunks, branches, twigs, shoots, foliage, flowers, and fruit, till it fills the sky, and continues the tree’s lineage through the succession of the seed up till the end of the eon, it cannot be said that the essence of humus, etc., are found only in its root and not in the trunk, etc., … that they are only in the fruit and not in the root, etc., | ||
| Kasmā? | Why? | ||
| Avisesena sabbesu mūlādīsu anugatattāti. | Because they spread indiscriminately through the whole of it from the root onwards. | ||
| Yathā pana tasseva rukkhassa pupphaphalādīsu nibbinno koci puriso catūsu disāsu maṇḍūkakaṇṭakaṃ nāma visakaṇṭakaṃ ākoṭeyya, atha so rukkho tena visasamphassena phuṭṭho pathavīrasaāporasānaṃ pariyādiṇṇattā appasavanadhammataṃ āgamma puna santānaṃ nibbattetuṃ na sakkuṇeyya, evameva khandhapavattiyaṃ nibbinno kulaputto tassa purisassa catūsu disāsu rukkhe visayojanaṃ viya attano santāne catumaggabhāvanaṃ ārabhati. | 88.But some man who felt revulsion for that same tree’s flowers, fruits, etc., might puncture it on four sides with the poison thorn called “maṇḍūka thorn,” and then the tree, being poisoned, would be no more able to prolong its continuity since it would have become barren with the contamination of the essences of humus and water. So too the clansman who feels revulsion (dispassion) for the occurrence of the aggregates, undertakes to develop the four paths in his own continuity which is like the man’s application of poison to the tree on all four sides. | ||
| Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakakilesānaṃ pariyādiṇṇattā kiriyabhāvamattaupagatakāyakammādisabbakammappabhedo hutvā āyatiṃ punabbhavānabhinibbattanadhammataṃ āgamma bhavantarasantānaṃ nibbattetuṃ na sakkoti. | Then the continuity of his aggregates is rendered incapable of prolonging the continuity to a subsequent becoming. It is now unproductive of future becoming since all kinds of kamma beginning with bodily kamma are now merely functional: for the effect of the four paths’ poison has entirely exterminated the defilements that are the root of the round. | ||
| Kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati, evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. | [689] Being without clinging, he inevitably attains with the cessation of the last consciousness the complete extinction [of Nibbāna], like a fire with no more fuel. This is how the difference between the soil and what has soil should be understood. | ||
| 837.Apica aparampi samudācāraārammaṇādhiggahitaavikkhambhitaasamūhatavasena catubbidhaṃ uppannaṃ. | 89. Besides these there are four other ways of classing “arisen,” namely, (v) arisen as happening, (vi) arisen with apprehension of an object, (vii) arisen through non-suppression, (viii) arisen through non-abolition. | ||
| Tattha vattamānuppannameva samudācāruppannaṃ. | Herein, (v) arisen as happening is the same as (i) “arisen as actually occurring.” | ||
| Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge ekantena uppattito ārammaṇādhiggahituppannanti vuccati, kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena uppannakilesajātaṃ viya. | (vi) When an object has at some previous time come into focus in the eye, etc., and defilement did not arise then but arose in full force later on simply because the object had been apprehended, then that defilement is called arisen with apprehension of an object. Like the defilement that arose in the Elder Mahā-Tissa after seeing the form of a person of the opposite sex while wandering for alms in the village of Kalyāna (cf. M-a I 66 and A-a to A I 4). | ||
| Samathavipassanānaṃ aññataravasena avikkhambhitaṃ kilesajātaṃ cittasantatimanārūḷhampi uppattinivārakassa hetuno abhāvā avikkhambhituppannaṃ nāma. | (vii) As long as a defilement is not suppressed by either serenity or insight, though it may not have actually entered the conscious continuity, it is nevertheless called arisen through non-suppression because there is no cause to prevent its arising [if suitable conditions combine]. | ||
| Samathavipassanāvasena pana vikkhambhitampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, ākāsena gacchantassa aṭṭhasamāpattilābhino therassa kusumitarukkhe upavane pupphāni uccinantassa madhurena sarena gāyato mātugāmassa gītasavanena uppannakilesajātaṃ viya. | (viii) But even when they are suppressed by serenity or insight they are still called arisen through non-abolition because the necessity for their arising has not been transcended unless they have been cut off by the path. Like the elder who had obtained the eight attainments, and the defilements that arose in him while he was going through the air on his hearing the sound of a woman singing with a sweet voice as she was gathering flowers in a grove of blossoming trees. | ||
| Tividhampi cetaṃ ārammaṇādhiggahitāvikkhambhitaasamūhatuppannaṃ bhūmiladdheneva saṅgahaṃ gacchatīti veditabbaṃ. | 90. And the three kinds, namely, (vi) arisen with apprehension of an object, (vii) arisen through non-suppression, and (vii) arisen through non-abolition, should be understood as included by (iv) arisen by having soil [to grow in]. | ||
| 838.Iccetasmiṃ vuttappabhede uppanne yadetaṃ vattamānabhūtāpagatokāsakatasamudācārasaṅkhātaṃ catubbidhaṃ uppannaṃ, taṃ amaggavajjhattā kenacipi ñāṇena pahātabbaṃ na hoti. | 91. So as regard the kinds of “arisen” stated, the four kinds, namely, (i) as actually occurring, (ii) as been and gone, (iii) by opportunity made, and (v) as happening, cannot be abandoned by any [of these four kinds of] knowledge because they cannot be eliminated by the paths. | ||
| Yaṃ panetaṃ bhūmiladdhārammaṇādhiggahitaavikkhambhitaasamūhatasaṅkhātaṃ uppannaṃ, tassa taṃ uppannabhāvaṃ vināsayamānaṃ yasmā taṃ taṃ lokiyalokuttarañāṇaṃ uppajjati, tasmā taṃ sabbampi pahātabbaṃ hotīti. | But the four kinds of “arisen,” namely, (iv) by having soil [to grow in], (vi) with apprehension of an object, (vii) through non-suppression, and (viii) through non-abolition, can all be abandoned because a given mundane or supramundane knowledge, when it arises, nullifies a given one of these modes of being arisen. | ||
| Evamettha ye yena pahātabbā dhammā, tesaṃ pahānañca jānitabbaṃ. | So here “the kinds of states that ought to be abandoned, also the act of their abandoning” (§32) should be known in this way. | ||
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| 839. | |||
| Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; | 92. (6) Functions of full-understanding and the rest As stated when truths are penetrated to, | ||
| Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. | (7) Each one of which ought to be recognized According to its individual essence. (§32) | ||
| Saccābhisamayakālaṃ hi etesu catūsu ñāṇesu ekekassa ekakkhaṇe pariññā pahānaṃ sacchikiriyā bhāvanāti etāni pariññādīni cattāri kiccāni vuttāni, tāni yathāsabhāvena jānitabbāni. | 6. Now, at the times of penetrating to the truths each one of the four [path] knowledges is said to exercise four functions in a single moment. These are full- understanding, abandoning, realizing, and developing; and each one of them ought to be recognized according to its individual essence. | ||
| Vuttaṃ hetaṃ porāṇehi – | For this is said by the Ancients: | ||
| "Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, vaṭṭiṃ jhāpeti, andhakāraṃ vidhamati, ālokaṃ parividaṃseti, sinehaṃ pariyādiyati, evameva maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti. | “Just as a lamp performs the four functions simultaneously in a single moment—it burns the wick, dispels darkness, makes light appear, and uses up the oil—, so too, path knowledge penetrates to the four truths simultaneously in a single moment—it penetrates to suffering by penetrating to it with full-understanding, penetrates to origination by penetrating to it with abandoning, penetrates to the path by penetrating to it with developing, and penetrates cessation by penetrating to it with realizing” (see Peṭ 134). | ||
| Kiṃ vuttaṃ hoti? | What is meant? | ||
| Nirodhaṃ ārammaṇaṃ karitvā cattāripi saccāni pāpuṇāti passati paṭivijjhatī"ti. | By making cessation its object it reaches, sees and pierces the four truths.” | ||
| Vuttampi cetaṃ "yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī"ti (saṃ. ni. 5.1100) sabbaṃ veditabbaṃ. | 93. For this is said: “Bhikkhus, he who sees suffering sees also the origin of suffering, sees also the cessation of suffering, sees also the way leading to the cessation of suffering” (S V 437), etc., and so it should be understood [for all the other three truths]. | ||
| Aparampi vuttaṃ "maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa"nti (vibha. 794; paṭi. ma. 1.109). | And further it is said: “The knowledge of one who possesses the path is knowledge of suffering and it is knowledge of the origin of suffering and it is knowledge of the cessation of suffering and it is knowledge of the way leading to the cessation of suffering” (Paṭis I 119). | ||
| Tattha yathā padīpo vaṭṭiṃ jhāpeti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. | 94. As the lamp burns the wick, so his path knowledge fully understands suffering; | ||
| Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. | as the lamp dispels the darkness, so the knowledge abandons origin; | ||
| Yathā ālokaṃ parividaṃseti, evaṃ sahajātādipaccayatāya sammāsaṅkappādidhammasaṅkhātaṃ maggaṃ bhāveti. | as the lamp makes the light appear, so the knowledge [as right view] develops the path, in other words, the states consisting in right thinking, etc., [by acting] as conascence, etc., for them; | ||
| Yathā sinehaṃ pariyādiyati, evaṃ kilesapariyādānaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. | and as the lamp uses up the oil, so the knowledge realizes cessation, which brings defilements to an end. This is how the application of the simile should be understood. | ||
| 840.Aparo nayo – yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti, evameva maggañāṇaṃ - pe - nirodhaṃ sacchikiriyābhisamayena abhisameti. | 95. Another method: as the sun, when it rises, performs four functions simultaneously with its appearance—it illuminates visible objects, dispels darkness, causes light to be seen, and allays cold—, so too, path knowledge … penetrates to cessation by penetrating to it with realizing. | ||
| Idhāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. | And here also, as the sun illuminates visible objects, so path knowledge fully understands suffering; | ||
| Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. | as the sun dispels darkness, so path knowledge abandons origin; | ||
| Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. | as the sun causes light to be seen, so path knowledge [as right view] develops the [other] path [factors] by acting as [their] conascence condition, etc.; | ||
| Yathā sītaṃ paṭippassambheti, evaṃ kilesapaṭippassaddhiṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. | as the sun allays cold, so path knowledge realizes the cessation, which is the tranquilizing of defilements. This is how the application of the simile should be understood. | ||
| 841.Aparo nayo – yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti, evameva maggañāṇaṃ - pe - nirodhaṃ sacchikiriyābhisamayena abhisameti. | 96. Another method: as a boat performs four functions simultaneously in a single moment—it leaves the hither shore, it cleaves the stream, it carries its cargo, and it approaches the further shore—, so too, path knowledge … penetrates to cessation by penetrating to it with realizing. | ||
| Etthāpi yathā nāvā orimatīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. | And here, as the boat leaves the hither shore, so path knowledge fully understands suffering; | ||
| Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati. | as the boat cleaves the stream, so path knowledge abandons origin; | ||
| Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. | as the boat carries its cargo, so path knowledge develops the [other] path [factors] by acting as [their] conascence condition, etc.; | ||
| Yathā pārimatīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. | as the boat approaches the further shore, so path knowledge realizes cessation, which is the further shore. This is how the application of the simile should be understood. | ||
| 842.Evaṃ saccābhisamayakālasmiṃ ekakkhaṇe catunnaṃ kiccānaṃ vasena pavattañāṇassa panassa soḷasahākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni honti. | 97.So when his knowledge occurs with the four functions in a single moment at the time of penetrating the four truths, then the four truths have a single penetration in the sense of trueness (reality) in sixteen ways, | ||
| Yathāha – | as it is said: | ||
| "Kathaṃ tathaṭṭhena cattāri kiccāni ekapaṭivedhāni? | “How is there single penetration of the four truths in the sense of trueness? | ||
| Soḷasahi ākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni. | There is single penetration of the four truths in the sense of trueness in sixteen aspects: | ||
| Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho. | suffering has the meaning of oppressing, meaning of being formed, meaning of burning (torment), meaning of change, as its meaning of trueness; | ||
| Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, tathaṭṭho. | origin has the meaning of accumulation, meaning of source, meaning of bondage, meaning of impediment, as its meaning of trueness; | ||
| Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, tathaṭṭho. | cessation has the meaning of escape, meaning of seclusion, meaning of being not formed, meaning of deathlessness, as its meaning of trueness; | ||
| Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, adhipateyyaṭṭho, tathaṭṭho. | the path has the meaning of outlet, meaning of cause, meaning of seeing, meaning of dominance, as its meaning of trueness. | ||
| Imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. | The four truths in these sixteen ways are included as one. | ||
| Yaṃ ekasaṅgahitaṃ, taṃ ekattaṃ. | What is included as one is unity. | ||
| Yaṃ ekattaṃ, taṃ ekena ñāṇena paṭivijjhatīti cattāri saccāni ekapaṭivedhānī"ti (paṭi. ma. 2.11). | Unity is penetrated by a single knowledge. Thus the four truths have a single penetration” (Paṭis II 107). | ||
| 843.Tattha siyā yadā dukkhādīnaṃ aññepi rogagaṇḍādayo atthā atthi, atha kasmā cattāroyeva vuttāti. | 98.Here it may be asked: “Since there are other meanings of suffering, etc., too, such as ‘a disease, a tumour’ (Paṭis II 238; M I 435), etc., why then are only four mentioned for each?” | ||
| Ettha vadāma, aññasaccadassanavasena āvibhāvato. | We answer that in this context it is better because of what is evident through seeing the other [three truths in each case]. | ||
| "Tattha katamaṃ dukkhe ñāṇaṃ? | Firstly, in the passage beginning, “Herein, what is knowledge of suffering? | ||
| Dukkhaṃ ārabbha yā uppajjati paññā pajānanā"tiādinā (vibha. 794; paṭi. ma. 1.109) hi nayena ekekasaccārammaṇavasenāpi saccañāṇaṃ vuttaṃ. | It is the understanding, the act of understanding … that arises contingent upon suffering” (Paṭis I 119), knowledge of the truths is presented as having a single truth as its object [individually]. | ||
| "Yo, bhikkhave, dukkhaṃ passati, samudayampi so passatī"tiādinā (saṃ. ni. 5.1100) nayena ekaṃ saccaṃ ārammaṇaṃ katvā sesesupi kiccanipphattivasenāpi vuttaṃ. | But in the passage beginning, “Bhikkhus, he who sees suffering also sees its origin” (S V 437), it is presented as accomplishing its function with respect to the other three truths simultaneously with its making one of them its object. | ||
| Tattha yadā ekekaṃ saccaṃ ārammaṇaṃ karoti, tadā samudayadassanena tāva sabhāvato pīḷanalakkhaṇassāpi dukkhassa, yasmā taṃ āyūhanalakkhaṇena samudayena āyūhitaṃ saṅkhataṃ rāsikataṃ, tasmāssa so saṅkhataṭṭho āvibhavati. | 99.As regards these [two contexts], when, firstly, knowledge makes each truth its object singly, then [when suffering is made the object], suffering has the characteristic of oppressing as its individual essence, but its sense of being formed becomes evident through seeing origin because that suffering is accumulated, formed, agglomerated, by the origin, which has the characteristic of accumulating. | ||
| Yasmā pana maggo kilesasantāpaharo susītalo, tasmāssa maggassa dassanena santāpaṭṭho āvibhavati āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya. | Then the cooling path removes the burning of the defilements, and so suffering’s sense of burning becomes evident through seeing the path, as the beauty’s (Sundarī’s) ugliness did to the venerable Nanda through seeing the celestial nymphs (see Ud 23). | ||
| Avipariṇāmadhammassa pana nirodhassa dassanenassa vipariṇāmaṭṭho āvibhavatīti vattabbamevettha natthi. | But its sense of changing becomes evident through seeing cessation as not subject to change, which needs no explaining. | ||
| Tathā sabhāvato āyūhanalakkhaṇassāpi samudayassa, dukkhadassanena nidānaṭṭho āvibhavati asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya. | 100. Likewise, [when origin is made the object,] origin has the characteristic of accumulating as its individual essence; but its sense of source becomes evident through seeing suffering, just as the fact that unsuitable food is the source of a sickness, becomes evident through seeing how a sickness arises owing to such food. | ||
| Visaṃyogabhūtassa nirodhassa dassanena saṃyogaṭṭho. | Its sense of bondage becomes evident through seeing cessation, which has no bonds. | ||
| Niyyānabhūtassa ca maggassa dassanena palibodhaṭṭhoti. | And its sense of impediment becomes evident through seeing the path, which is the outlet. | ||
| Tathā nissaraṇalakkhaṇassāpi nirodhassa, avivekabhūtassa samudayassa dassanena vivekaṭṭho āvibhavati. | 101. Likewise, [when cessation is made the object,] cessation has the characteristic of an escape. But its sense of seclusion becomes evident through seeing origin as unsecluded. | ||
| Maggadassanena asaṅkhataṭṭho, iminā hi anamataggasaṃsāre maggo nadiṭṭhapubbo, sopi ca sappaccayattā saṅkhatoyevāti appaccayadhammassa asaṅkhatabhāvo ativiya pākaṭo hoti. | Its sense of being not formed becomes evident through seeing the path; for the path has never been seen by him before in the beginningless round of rebirths, and yet even that is formed since it has conditions, and so the unformedness of the conditionless becomes quite clear. | ||
| Dukkhadassanena panassa amataṭṭho āvibhavati, dukkhaṃ hi visaṃ, amataṃ nibbānanti. | But its sense of being deathless becomes evident through seeing suffering; for suffering is poison and Nibbāna is deathless. | ||
| Tathā niyyānalakkhaṇassāpi maggassa, samudayadassanena "nāyaṃ hetu nibbānassa pattiyā, ayaṃ hetū"ti hetuṭṭho āvibhavati. | 102. Likewise, [when the path is made the object,] the path has the characteristic of the outlet. But its sense of cause becomes evident through seeing origin thus, “That is not the cause, [but on the contrary] this is the cause, for the attaining of Nibbāna.” | ||
| Nirodhadassanena dassanaṭṭho, paramasukhumāni rūpāni passato "vippasannaṃ vata me cakkhū"nti cakkhussa vippasannabhāvo viya. | Its sense of seeing becomes evident through seeing cessation, as the eye’s clearness becomes evident to one who sees very subtle visible objects and thinks, “How clear my eye is!” | ||
| Dukkhadassanena adhipateyyaṭṭho, anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti evamettha salakkhaṇavasena ekekassa, aññasaccadassanavasena ca itaresaṃ tiṇṇaṃ tiṇṇaṃ āvibhāvato ekekassa cattāro cattāro atthā vuttā. | Its sense of dominance becomes evident through seeing suffering, just as the superiority of lordly people becomes evident through seeing wretched people afflicted with many diseases. 103. So in that [first] context four senses are stated for each truth because in the case of each truth [individually] one sense becomes evident as the specific characteristic, while the other three become evident through seeing the remaining three truths. | ||
| Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantīti. | At the path moment, however, all these senses are penetrated simultaneously by a single knowledge that has four functions with respect to suffering and the rest. | ||
| Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva. | But about those who would have it that [the different truths] are penetrated to separately, more is said in the Abhidhamma in the Kathāvatthu (Kv 212–20). | ||
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| 844.Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu – | 104. 7. Now, as to those four functions beginning with full-understanding, which were mentioned above (§92): | ||
| Tividhā hoti pariññā, tathā pahānampi sacchikiriyāpi; | (a) Full-understanding is threefold; So too (b) abandoning, and (c) realizing, | ||
| Dve bhāvanā abhimatā, vinicchayo tattha ñātabbo. | And (d) two developings are reckoned— Thus should be known the exposition. | ||
| 845.Tividhā hoti pariññāti ñātapariññā tīraṇapariññā pahānapariññāti evaṃ pariññā tividhā hoti. | 105. (a) Full-understanding is threefold, that is, (i) full understanding as the known, (ii) full-understanding as investigating (judging), and (iii) full- understanding as abandoning (see XX.3). | ||
| Tattha "abhiññāpaññā ñātaṭṭhena ñāṇa"nti (paṭi. ma. mātikā 1.20) evaṃ uddisitvā "ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī"ti (paṭi. ma. 1.75) evaṃ saṅkhepato, "sabbaṃ, bhikkhave, abhiññeyyaṃ. | 106. (i) Herein, : “Understanding that is direct-knowledge is knowledge in the sense of the known” (Paṭis I 87). It is briefly stated thus: “Whatever states are directly known are known” (Paṭis I 87). It is given in detail in the way beginning: “Bhikkhus, all is to be directly known. | ||
| Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? | And what is all that is to be directly known? | ||
| Cakkhuṃ, bhikkhave, abhiññeyya"ntiādinā (paṭi. ma. 1.2) nayena vitthārato vuttā ñātapariññā nāma. | Eye is to be directly known …” (Paṭis I 5). full-understanding as the known is summarized thus (above). | ||
| Tassā sappaccayanāmarūpābhijānanā āveṇikā bhūmi. | Its particular plane is the direct knowing of mentality-materiality with its conditions. | ||
| 846."Pariññāpaññā tīraṇaṭṭhena ñāṇa"nti (paṭi. ma. mātikā 1.21) evaṃ uddisitvā pana "ye ye dhammā pariññātā honti, te te dhammā tīritā hontī"ti (paṭi. ma. 1.75) evaṃ saṅkhepato, "sabbaṃ, bhikkhave, pariññeyyaṃ. | 107. (ii) is summarized thus: “Understanding that is full-understanding is knowledge in the sense of investigation (judging)” (Paṭis I 87). It is briefly stated thus: “Whatever states are fully understood are investigated (judged)” (Paṭis I 87). “Bhikkhus, all is to be fully understood. | ||
| Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? | And what is all that is to be fully understood? | ||
| Cakkhuṃ, bhikkhave, pariññeyya"ntiādinā (paṭi. ma. 1.21) nayena vitthārato vuttā tīraṇapariññā nāma. | The eye is to be fully understood …” (Paṭis I 22) Full-understanding as investigating (judging) - It is given in detail in the way beginning (above). | ||
| Tassā kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi. | Its particular plane starts with comprehension by groups, and occurring as investigation of impermanence, suffering, and not-self, it extends as far as conformity (cf. XX.4). | ||
| 847."Pahānapaññā pariccāgaṭṭhena ñāṇa"nti (paṭi. ma. mātikā 1.22) evaṃ pana uddisitvā "ye ye dhammā pahīnā honti, te te dhammā pariccattā hontī"ti (paṭi. ma. 1.75) evaṃ vitthārato vuttā "aniccānupassanāya niccasaññaṃ pajahatī"tiādinayappavattā pahānapariññā. | 108.(iii) Full-understanding as abandoning is summarized thus: “Understanding that is abandoning is knowledge in the sense of giving up” (Paṭis I 87). It is stated in detail thus: Whatever states are abandoned are given up” (Paṭis I 87). It occurs in the way beginning: “Through the contemplation of impermanence he abandons the perception of permanence …” (cf. Paṭis I 58). | ||
| Tassā bhaṅgānupassanato paṭṭhāya yāva maggañāṇā bhūmi, ayaṃ idha adhippetā. | Its plane extends from the contemplation of dissolution up to path knowledge. This is what is intended here. | ||
| Yasmā vā ñātatīraṇapariññāyopi tadatthāyeva, yasmā ca ye dhamme pajahati, te niyamato ñātā ceva tīritā ca honti, tasmā pariññāttayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. | 109. Or alternatively, full-understanding as the known and full-understanding as investigating have that [third kind] as their aim, too, and whatever states a man abandons are certainly known and investigated, and so all three kinds of full-understanding can be understood in this way as the function of path knowledge. | ||
| 848.Tathā pahānampīti pahānampi hi vikkhambhanappahānaṃ tadaṅgappahānaṃ samucchedappahānanti pariññā viya tividhameva hoti. | 110.(b) So too abandoning: abandoning is threefold too, like full-understanding, that is, (i) abandoning by suppressing, (ii) abandoning by substitution of opposites, and (iii) abandoning by cutting off. | ||
| Tattha yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya tena tena lokiyasamādhinā nīvaraṇādīnaṃ paccanīkadhammānaṃ vikkhambhanaṃ, idaṃ vikkhambhanappahānaṃ nāma. | 111. (i) Herein, when any of the mundane kinds of concentration suppresses opposing states such as the hindrances, that act of suppressing, which is like the pressing down of water-weed by placing a porous pot on weed-filled water, is called abandoning by suppressing. | ||
| Pāḷiyaṃ pana "vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato"ti (paṭi. ma. 1.24) nīvaraṇānaññeva vikkhambhanaṃ vuttaṃ, taṃ pākaṭattā vuttanti veditabbaṃ. | But the suppression of only the hindrances is given in the text thus: “And there is abandoning of the hindrances by suppression in one who develops the first jhāna” (Paṭis I 27). However, that should be understood as so stated because of the obviousness [of the suppression then]. | ||
| Nīvaraṇāni hi jhānassa pubbabhāgepi pacchābhāgepi na sahasā cittaṃ ajjhottharanti, vitakkādayo appitakkhaṇeyeva. | For even before and after the jhāna as well hindrances do not invade consciousness suddenly; but applied thought, etc., [are suppressed] only at the moment of actual absorption [in the second jhāna, etc.,] | ||
| Tasmā nīvaraṇānaṃ vikkhambhanaṃ pākaṭaṃ. | and so the suppression of the hindrances then is obvious. | ||
| 849.Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya tena tena vipassanāya avayavabhūtena ñāṇaṅgena paṭipakkhavaseneva tassa tassa pahātabbadhammassa pahānaṃ, idaṃ tadaṅgappahānaṃ nāma. | 112. (ii) But what is called abandoning by substitution of opposites is the abandoning of any given state that ought to be abandoned through the means of a particular factor of knowledge, which as a constituent of insight is opposed to it, like the abandoning of darkness at night through the means of a light. | ||
| Seyyathidaṃ – nāmarūpaparicchedena tāva sakkāyadiṭṭhiyā. | It is in fact the abandoning firstly of the [false] view of individuality through the means of delimitation of mentality-materiality; | ||
| Paccayapariggahena ahetuvisamahetudiṭṭhiyā ceva kaṅkhāmalassa ca. | the abandoning of both the no-cause view and the fictitious-cause view and also of the stain of doubt through the means of discerning conditions; | ||
| Kalāpasammasanena "ahaṃ mamā"ti samūhagāhassa. | the abandoning of apprehension of a conglomeration as “I” and “mine” through the means of comprehension by groups; | ||
| Maggāmaggavavatthānena amagge maggasaññāya. | the abandoning of perception of the path in what is not the path through the means of the definition of what is the path and what is not the path; | ||
| Udayadassanena ucchedadiṭṭhiyā. | the abandoning of the annihilation view through the means of seeing rise; | ||
| Vayadassanena sassatadiṭṭhiyā. | the abandoning of the eternity view through the means of seeing fall; | ||
| Bhayatupaṭṭhānena sabhaye abhayasaññāya. | the abandoning of the perception of non-terror in what is terror through the means of appearance as terror; | ||
| Ādīnavadassanena assādasaññāya. | the abandoning of the perception of enjoyment through the means of seeing danger; | ||
| Nibbidānupassanena abhiratisaññāya. | the abandoning of the perception of delight through the means of the contemplation of dispassion (revulsion); | ||
| Muñcitukamyatāya amuñcitukāmabhāvassa. | the abandoning of lack of desire for deliverance through the means of desire for deliverance; | ||
| Paṭisaṅkhānena appaṭisaṅkhānassa. | the abandoning of non-reflection through the means of reflection; | ||
| Upekkhāya anupekkhanassa. | the abandoning of not looking on equably through the means of equanimity; | ||
| Anulomena saccapaṭilomagāhassa pahānaṃ. | the abandoning of apprehension contrary to truth through the means of conformity. | ||
| Yaṃ vā pana aṭṭhārasasu mahāvipassanāsu aniccānupassanāya niccasaññāya. | 113. And also in the case of the eighteen principal insights: (1) the abandoning of the perception of the perception of permanence, through the means of the contemplation of impermanence; | ||
| Dukkhānupassanāya sukhasaññāya. | (2) of the perception of pleasure, through the means of the contemplation of pain; | ||
| Anattānupassanāya attasaññāya. | (3) of the perception of self, through the means of the contemplation of not-self; | ||
| Nibbidānupassanāya nandiyā. | (4) of delight, through the means of the contemplation of dispassion (revulsion); | ||
| Virāgānupassanāya rāgassa. | (5) of greed, through the means of the contemplation of fading away; | ||
| Nirodhānupassanāya samudayassa. | (6) of originating, through the means of the contemplation of cessation; | ||
| Paṭinissaggānupassanāya ādānassa. | (7) of grasping, through the means of the contemplation of relinquishment; | ||
| Khayānupassanāya ghanasaññāya. | (8) of the perception of compactness, through the means of the contemplation of destruction; | ||
| Vayānupassanāya āyūhanassa. | (9) of accumulation, through the means of the contemplation of fall; | ||
| Vipariṇāmānupassanāya dhuvasaññāya. | (10) of the perception of lastingness, through the means of the contemplation of change; | ||
| Animittānupassanāya nimittassa. | (11) of the sign, through the means of the contemplation of the signless; | ||
| Appaṇihitānupassanāya paṇidhiyā. | (12) of desire, through the means of the contemplation of the desireless; | ||
| Suññatānupassanāya abhinivesassa. | (13) of misinterpreting (insisting), through the means of the contemplation of voidness; | ||
| Adhipaññādhammavipassanāya sārādānābhinivesassa. | (14) of misinterpreting (insisting) due to grasping at a core, through the means of insight into states that is higher understanding; | ||
| Yathābhūtañāṇadassanena sammohābhinivesassa. | (15) of misinterpreting (insisting) due to confusion, through the means of correct knowledge and vision; | ||
| Ādīnavānupassanāya ālayābhinivesassa. | (16) of misinterpreting (insisting) due to reliance [on formations], through the means of the contemplation of danger [in them]; | ||
| Paṭisaṅkhānupassanāya appaṭisaṅkhāya. | (17) of non-reflection, through the means of the contemplation of reflection; | ||
| Vivaṭṭānupassanāya saṃyogābhinivesassa pahānaṃ. | (18) of misinterpreting (insisting) due to bondage, through means of contemplation of turning away (cf. Paṭis I 47). | ||
| Idampi tadaṅgappahānameva. | the abandoning by substitution of opposites is (above). | ||
| 850.Tattha yathā aniccānupassanādīhi sattahi niccasaññādīnaṃ pahānaṃ hoti, taṃ bhaṅgānupassane vuttameva. | 114. Herein, (1)–(7) the way in which the abandoning of the perception of permanence, etc., takes place through the means of the seven contemplations beginning with that of impermanence has already been explained under the contemplation of dissolution (Ch. XXI.15f.). | ||
| Khayānupassanāti pana ghanavinibbhogaṃ katvā aniccaṃ khayaṭṭhenāti evaṃ khayaṃ passato ñāṇaṃ. | (8) Contemplation of destruction, however, is the knowledge in one who effects the resolution of the compact and so sees destruction as “impermanent in the sense of destruction.” | ||
| Tena ghanasaññāya pahānaṃ hoti. | Through the means of that knowledge there comes to be the abandoning of the perception of compactness. | ||
| Vayānupassanāti – | 115. (9) Contemplation of fall is stated thus: | ||
| Ārammaṇānvayena, ubho ekavavatthānā; | “Defining both to be alike By inference from that same object. | ||
| Nirodhe adhimuttatā, vayalakkhaṇavipassanāti. – | Intentness on cessation—these Are insight in the mark of fall” (Paṭis I 58). | ||
| Evaṃ vuttā paccakkhato ceva anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā, tāya āyūhanassa pahānaṃ hoti. | It is intentness on cessation, in other words, on that same dissolution, after seeing dissolution of [both seen and unseen] formations by personal experience and by inference [respectively]. Through the means of that contemplation there comes to be the abandoning of accumulation. | ||
| Yesaṃ hi atthāya āyūheyya, "te evaṃ vayadhammā"ti vipassato āyūhane cittaṃ na namati. | When a man sees with insight that “The things for the sake of which I might accumulate [kamma] are thus subject to fall,” his consciousness no longer inclines to accumulation. | ||
| Vipariṇāmānupassanāti rūpasattakādivasena taṃ taṃ paricchedaṃ atikkamma aññathāpavattidassanaṃ. | 116.(10) Contemplation of change is the act of seeing, according to the material septad, etc., how [momentary] occurrences [in continuity] take place differently by [gradually] diverging from any definition; | ||
| Uppannassa vā jarāya ceva maraṇena ca dvīhākārehi vipariṇāmadassanaṃ, tāya dhuvasaññāya pahānaṃ hoti. | or it is the act of seeing change in the two aspects of the ageing and the death of what is arisen. Through the means of that contemplation the perception of lastingness is abandoned. | ||
| Animittānupassanāti aniccānupassanāva, tāya niccanimittassa pahānaṃ hoti. | 117. (11) Contemplation of the signless is the same as the contemplation of impermanence. Through its means the sign of permanence is abandoned. | ||
| Appaṇihitānupassanāti dukkhānupassanāva, tāya sukhapaṇidhisukhapatthanāpahānaṃ hoti. | (12) Contemplation of the desireless is the same as the contemplation of pain. Through its means desire for pleasure and hope for pleasure are abandoned. | ||
| Suññatānupassanāti anattānupassanāva, tāya "atthi attā"ti abhinivesassa pahānaṃ hoti. | (13) Contemplation of voidness is the same as the contemplation of not-self. Through its means the misinterpreting (insisting) that “a self exists” (see S IV 400) is abandoned. | ||
| Adhipaññādhammavipassanāti – | 118.(14) Insight into states that is higher understanding is stated thus: | ||
| "Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati; | “Having reflected on the object, Dissolution he contemplates, | ||
| Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā"ti. – | Appearance then as empty—this Is insight of higher understanding” (Paṭis I 58). | ||
| Evaṃ vuttā rūpādiārammaṇaṃ jānitvā tassa ca ārammaṇassa tadārammaṇassa ca cittassa bhaṅgaṃ disvā "saṅkhārāva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthī"ti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā. | Insight so described occurs after knowing materiality, etc., as object, by seeing the dissolution both of that object and of the consciousness whose object it was, and by apprehending voidness through the dissolution in this way: “Only formations break up. It is the death of formations. There is nothing else.” | ||
| Sā adhipaññā ca dhammesu ca vipassanāti katvā adhipaññādhammavipassanāti vuccati, tāya niccasārābhāvassa ca attasārābhāvassa ca suṭṭhu diṭṭhattā sārādānābhinivesassa pahānaṃ hoti. | Taking that insight as higher understanding and as insight with respect to states, it is called “insight into states that is higher understanding.” Through its means misinterpreting (insisting) due to grasping at a core is abandoned, because it has been clearly seen that there is no core of permanence and no core of self. | ||
| Yathābhūtañāṇadassananti sappaccayanāmarūpapariggaho, tena "ahosiṃ nu kho ahaṃ atītamaddhāna"ntiādivasena ceva, "issarato loko sambhotī"tiādivasena ca pavattassa sammohābhinivesassa pahānaṃ hoti. | 119.(15) Correct knowledge and vision is the discernment of mentality-materiality with its conditions. Through its means misinterpreting (insisting) due to confusion that occurs in this way, “Was I in the past? ” (M I 8), and in this way, “The world was created by an Overlord,” are abandoned. | ||
| Ādīnavānupassanāti bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ, tena "kiñci allīyitabbaṃ na dissatī"ti ālayābhinivesassa pahānaṃ hoti. | 120. (16) Contemplation of danger is knowledge seeing danger in all kinds of becoming, etc., which as arisen owing to appearance as terror. Through its means misinterpreting (insisting) due to reliance is abandoned, since he does not see any [formation] to be relied on for shelter. | ||
| Paṭisaṅkhānupassanāti muñcanassa upāyakaraṇaṃ paṭisaṅkhāñāṇaṃ, tena appaṭisaṅkhāya pahānaṃ hoti. | (17) Contemplation of reflection is the reflection that effects the means to liberation. Through its means non-reflection is abandoned. | ||
| Vivaṭṭānupassanāti saṅkhārupekkhā ceva anulomañca. | 121. (18) Contemplation of turning away is equanimity about formations and conformity. | ||
| Tadā hissa cittaṃ īsakapoṇe padumapalāse udakabindu viya sabbasmā saṅkhāragatā patilīyati, patikuṭati, pativattatīti vuttaṃ. | For at that point his mind is said to retreat, retract and recoil from the whole field of formations, as a water drop does on a lotus leaf that slopes a little. | ||
| Tasmā tāya saṃyogābhinivesassa pahānaṃ hoti, kāmasaṃyogādikassa kilesābhinivesassa kilesappavattiyā pahānaṃ hotīti attho. | That is why through its means misinterpreting (insisting) due to bondage is abandoned. The meaning is: abandoning of the occurrence of defilement that consists in misinterpreting defiled by the bondage of sense desires, and so on. | ||
| Evaṃ vitthārato tadaṅgappahānaṃ veditabbaṃ. | Abandoning by substitution of the opposites should be understood in detail in this way. | ||
| Pāḷiyaṃ pana "tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato"ti (paṭi. ma. 1.24) saṅkhepeneva vuttaṃ. | But in the texts it is stated in brief thus: “Abandoning of views by substitution of opposites comes about in one who develops concentration partaking of penetration” (Paṭis I 27). | ||
| 851.Yaṃ pana asanivicakkābhihatassa rukkhassa viya ariyamaggañāṇena saṃyojanādīnaṃ dhammānaṃ yathā na puna pavatti, evaṃ pahānaṃ, idaṃ samucchedappahānaṃ nāma. | 122. (iii) The abandoning of the states beginning with the fetters by the noble path knowledge in such a way that they never occur again, like a tree struck by a thunderbolt, is called abandoning by cutting off. | ||
| Yaṃ sandhāya vuttaṃ "samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato"ti (paṭi. ma. 1.24). | With reference to this it is said: “Abandoning by cutting off comes about in one who develops the supramundane path that leads to the destruction [of defilements]” (Paṭis I 27). | ||
| Iti imesu tīsu pahānesu samucchedappahānameva idha adhippetaṃ. | 123. So of these three kinds of abandoning, it is only abandoning by cutting off that is intended here. | ||
| Yasmā pana tassa yogino pubbabhāge vikkhambhanatadaṅgappahānānipi tadatthāneva, tasmā pahānattayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. | But since that meditator’s previous abandoning by suppression and by substitution by opposites have that [third kind] as their aim, too, all three kinds of abandoning can therefore be understood in this way as the function of path knowledge. | ||
| Paṭirājānaṃ vadhitvā rajjaṃ pattena hi yampi tato pubbe kataṃ, sabbaṃ "idañcidañca raññā kata"ntiyeva vuccati. | For when a man has gained an empire by killing off the opposing kings, what was done by him previous to that is also called “done by the king.” | ||
| 852.Sacchikiriyāpīti lokiyasacchikiriyā lokuttarasacchikiriyāti dvedhā bhinnāpi lokuttarāya dassanabhāvanāvasena bhedato tividhā hoti. | 124. (c) Realizing is divided into two as (i) mundane realizing, and (ii) supramundane realizing. And it is threefold too with the subdivision of the supramundane into two as seeing and developing. | ||
| Tattha "paṭhamassa jhānassa lābhīmhi, vasīmhi, paṭhamajjhānaṃ sacchikataṃ mayā"tiādinā (pārā. 203-204) nayena āgatā paṭhamajjhānādīnaṃ phassanā lokiyasacchikiriyā nāma. | 125. (i) Herein, the touch (phassanā) of the first jhāna, etc., as given in the way beginning, “I am an obtainer, a master, of the first jhāna; the first jhāna has been realized by me” (Vin III 93–94), is called mundane realizing. | ||
| Phassanāti adhigantvā "idaṃ mayā adhigata"nti paccakkhato ñāṇaphassena phusanā. | “Touch” (phassanā) is the touching (phusanā) with the contact (phassa) of knowledge by personal experience on arriving, thus, “This has been arrived at by me”.21 |
Comm. NT: 21.
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| Imameva hi atthaṃ sandhāya "sacchikiriyā paññā phassanaṭṭhe ñāṇa"nti (paṭi. ma. mātikā 1.24) uddisitvā "ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī"ti (paṭi. ma. 1.75) sacchikiriyaniddeso vutto. | With reference to this meaning realization is summarized thus, “Understanding that is realization is knowledge in the sense of touch” (Paṭis I 87), after which it is described thus, “Whatever states are realized are touched” (Paṭis I 87). | ||
| Apica attano santāne anuppādetvāpi ye dhammā kevalaṃ aparappaccayena ñāṇena ñātā, te sacchikatā honti. | 126. Also, those states which are not aroused in one’s own continuity and are known through knowledge that depends on another are realized; | ||
| Teneva hi "sabbaṃ, bhikkhave, sacchikātabbaṃ. | for it is said, referring to that, “Bhikkhus, all should be realized. | ||
| Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? | And what is all that should be realized? | ||
| Cakkhu, bhikkhave, sacchikātabba"ntiādi (paṭi. ma. 1.29) vuttaṃ. | The eye should be realized” (Paṭis I 35), and so on. | ||
| Aparampi vuttaṃ "rūpaṃ passanto sacchikaroti. | And it is further said: “One who sees materiality realizes it. | ||
| Vedanaṃ - pe - viññāṇaṃ passanto sacchikaroti. | One who sees feeling … perception … formations … consciousness realizes it. | ||
| Cakkhuṃ - pe - jarāmaraṇaṃ - pe - amatogadhaṃ nibbānaṃ passanto sacchikarotīti. | One who sees the eye … (etc., see XX.9) … ageing and death realizes it. [One who sees suffering] … (etc.)22 … One who sees Nibbāna, which merges in the deathless [in the sense of the end] realizes it. |
Comm. NT: 22. The first elision here—“The eye … ageing-and-death”—is explained in XX.9. The second elision—“One who sees suffering … One who sees Nibb... Все комментарии (1) |
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| Ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī"ti (paṭi. ma. 1.29). | Whatever states are realized are touched” (Paṭis I 35). | ||
| Paṭhamamaggakkhaṇe pana nibbānadassanaṃ dassanasacchikiriyā. | 127. (ii) The seeing of Nibbāna at the moment of the first path is realizing as seeing. | ||
| Sesamaggakkhaṇesu bhāvanāsacchikiriyāti. | At the other path moments it is realizing as developing. | ||
| Sā duvidhāpi idha adhippetā. | And it is intended as twofold here. | ||
| Tasmā dassanabhāvanāvasena nibbānassa sacchikiriyā imassa ñāṇassa kiccanti veditabbaṃ. | So realizing of Nibbāna as seeing and as developing should be understood as a function of this knowledge. | ||
| 853.Dvebhāvanā abhimatāti bhāvanā pana lokiyabhāvanā lokuttarabhāvanāti dveyeva abhimatā. | 128.(d) And two developings are reckoned: but developing is also reckoned as twofold, namely as (i) mundane developing, and (ii) as supramundane developing. | ||
| Tattha lokiyānaṃ sīlasamādhipaññānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokiyabhāvanā. | (i) Herein, the arousing of mundane virtue, concentration and understanding, and the influencing of the continuity by their means, is mundane developing. | ||
| Lokuttarānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokuttarabhāvanā. | And (ii) the arousing of supramundane virtue, concentration and understanding, and the influencing of the continuity by them, is supramundane developing. | ||
| Tāsu idha lokuttarā adhippetā. | Of these, it is the supramundane that is intended here. | ||
| Lokuttarāni hi sīlādīni catubbidhampetaṃ ñāṇaṃ uppādeti. | For this fourfold knowledge arouses supramundane virtue, etc., | ||
| Tesaṃ sahajātapaccayāditāya tehi ca santānaṃ vāsetīti lokuttarabhāvanāvassa kiccanti. | since it is their conascence condition, and it influences the continuity by their means. So it is only supramundane developing that is a function of it. | ||
| Evaṃ – | Therefore these are the: | ||
| Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; | Functions of full-understanding, and the rest As stated when truths are penetrated to, | ||
| Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. | Each one of which ought to be recognized According to its individual essence. | ||
| Ettāvatā ca – | 129. Now, with reference to the stanza: | ||
| "Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya"nti. – | “When a wise man, established well in virtue, Develops consciousness and understanding” (I.1), | ||
| Evaṃ sarūpeneva ābhatāya paññābhāvanāya vidhānadassanatthaṃ yaṃ vuttaṃ "mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā"ti, taṃ vitthāritaṃ hoti. | it was said above “After he has perfected the two purifications that are the ‘roots,’ then he can develop the five purifications that are the ‘trunk’”(XIV.32). And at this point the detailed exposition of the system for developing understanding in the proper way as it has been handed down is completed. | ||
| Kathaṃ bhāvetabbāti ayañca pañho vissajjitoti. | So the question, “How should it be developed? ” (XIV.32) is now answered. | ||
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | ||
| Paññābhāvanādhikāre | in the Treatise on the Development of Understanding | ||
| Ñāṇadassanavisuddhiniddeso nāma | called “The Description of Purification by Knowledge and Vision” | ||
| Bāvīsatimo paricchedo. | The twenty-second chapter | ||