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Знание, соответствующее первому пути 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) |
| 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) |
| 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) |
| 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. |