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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.
Все комментарии (1) |
| 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. |