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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. |