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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) |
| 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 |