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| 856.Ariyaphalarasānubhavananti na kevalañca kilesaviddhaṃsanaññeva, ariyaphalarasānubhavanampi paññābhāvanāya ānisaṃso. | 3.Not only the removal of the various defilements but also the experience of the taste of the noble fruit is a benefit of the development of understanding. | |
| Ariyaphalanti hi sotāpattiphalādi sāmaññaphalaṃ vuccati. | For it is the fruitions of stream-entry, etc.—the fruits of asceticism—that are called the “noble fruit.” | |
| Tassa dvīhākārehi rasānubhavanaṃ hoti. | Its taste is experienced in two ways, | |
| Maggavīthiyañca phalasamāpattivasena ca pavattiyaṃ. | that is to say, in its occurrence in the cognitive series of the path, and in its occurrence in the attainment of fruition. | |
| Tatrāssa maggavīthiyaṃ pavatti dassitāyeva. | Of these, only its occurrence in the cognitive series of the path has been shown (XXII.3f.). | |
| 857.Apica ye "saṃyojanappahānamattameva phalaṃ nāma, na koci añño dhammo atthī"ti vadanti, tesaṃ anunayatthaṃ idaṃ suttampi dassetabbaṃ – "kathaṃ payogapaṭippassaddhipaññā phale ñāṇaṃ? | 4.Furthermore, when people say that the fruit is the mere abandoning of fetters1 and nothing more than that, the following sutta can be cited in order to convince them that they are wrong: “How is it that understanding of the tranquilizing of effort is knowledge of fruit? |
Comm. NT: 1.
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| 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 emerges from wrong view, and it emerges from the defilements and from the aggregates that occur consequent upon that [wrong view], and externally it emerges from all signs. Right view arises because of the tranquilizing of that effort. | |
| Tampayogapaṭippassaddhattā uppajjati sammādiṭṭhi, maggassetaṃ phala"nti (paṭi. ma. 1.63) vitthāretabbaṃ. | This is the fruit of the path” (Paṭis I 71), and this should be given in detail. | |
| "Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇā" (dha. sa. 1422). | Also such passages as, “The four paths and the four fruits—these states have a measureless object” (Dhs §1408), | |
| "Mahaggato dhammo appamāṇassa dhammassa anantarapaccayena paccayo"ti (paṭṭhā. 2.12.62) evamādīnipi cettha sādhakāni. | and, “An exalted state is a condition, as proximity condition, for a measureless state” (Paṭṭh II 227 (Be)), establish the meaning here. | |
| 858.Phalasamāpattiyaṃ pavattidassanatthaṃ panassa idaṃ pañhākammaṃ – kā phalasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti? | 5.However, in order to show how it occurs in the attainment of fruition there is the following set of questions: (i) What is fruition attainment? (ii) Who attains it? (iii) Who do not attain it? (iv) Why do they attain it? (v) How does its attainment come about? (vi) How is it made to last? (vii) How does the emergence from it come about? (viii) What is next to fruition? (ix) What is fruition next to? | |
| 859.Tattha kā phalasamāpattīti yā ariyaphalassa nirodhe appanā. | 6. Herein, (i) What is fruition attainment? It is absorption in the cessation in which the noble fruition consists. | |
| 860.Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā na samāpajjanti. | (ii) Who attains it? (iii) Who do not attain it? No ordinary men attain it. | |
| Kasmā? | Why? | |
| Anadhigatattā. | Because it is beyond their reach. | |
| Ariyā pana sabbepi samāpajjanti. | But all Noble Ones attain it. | |
| Kasmā? | Why? | |
| Adhigatattā. | Because it is within their reach. | |
| Uparimā pana heṭṭhimaṃ na samāpajjanti, puggalantarabhāvupagamanena paṭippassaddhattā. | But those who have reached a higher path do not attain a lower fruition because the state of each successive person is more tranquilized than the one below. | |
| Heṭṭhimā ca uparimaṃ, anadhigatattā. | And those who have only reached a lower path do not attain a higher fruition because it is beyond their reach. | |
| Attano attanoyeva pana phalaṃ samāpajjantīti idamettha sanniṭṭhānaṃ. | But each one attains his appropriate fruition. This is what has been agreed here. | |
| Keci pana "sotāpannasakadāgāminopi na samāpajjanti. | 7.But there are some who say that the stream-enterer and once-returner do not attain it, | |
| Uparimā dveyeva samāpajjantī"ti vadanti. | and that only the two above them attain it. | |
| Idañca tesaṃ kāraṇaṃ, ete hi samādhismiṃ paripūrakārinoti. | The reason they give is that only these two show achievement in concentration. | |
| Taṃ puthujjanassāpi attanā paṭiladdhalokiyasamādhisamāpajjanato akāraṇameva. | But that is no reason, since even the ordinary man attains such mundane concentration as is within his reach. | |
| Kiñcettha kāraṇākāraṇacintāya. | But why argue here over what is and what is not a reason? | |
| Nanu pāḷiyaṃyeva vuttaṃ – "katame dasa gotrabhudhammā vipassanāvasena uppajjanti? | Is it not said in the texts as follows? “Which ten states of change-of-lineage arise through insight? | |
| Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ - pe - upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. | “For the purpose of obtaining the stream-entry path it overcomes arising, occurrence … (etc., see XXII.5) … despair, and externally the sign of formations, thus it is change-of-lineage. | |
| Sotāpattiphalasamāpattatthāya sakadāgāmimaggaṃ - pe - arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ - pe - bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhū"ti (paṭi. ma. 1.60). | “For the purpose of attaining the stream-entry fruition … “For the purpose of attaining the once-return path … “For the purpose of attaining the once-return fruition … “For the purpose of attaining the non-return path … “For the purpose of attaining the non-return fruition … “For the purpose of attaining the Arahant path … “For the purpose of attaining the Arahant fruition … “For the purpose of attaining the void abiding … “For the purpose of attaining the signless abiding it overcomes arising, occurrence … (etc.) … despair, and externally the sign of formations, thus it is change-of-lineage” (Paṭis I 68).2 |
Comm. NT: 2. The quotation in the Vism texts does not quite agree with the Paṭis text (Ee) where (as the sense demands) the words “bahiddhā saṅkhārani... Все комментарии (1) |
| Tasmā sabbepi ariyā attano attano phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ. | From that it must be concluded that all Noble Ones attain each their own fruit. | |
| 861.Kasmā samāpajjantīti diṭṭhadhammasukhavihāratthaṃ. | 8.(iv) Why do they attain it? For the purpose of abiding in bliss here and now. | |
| Yathā hi rājā rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā "ariyaṃ lokuttarasukhaṃ anubhavissāmā"ti addhānapparicchedaṃ katvā icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti. | For just as a king experiences royal bliss and a deity experiences divine bliss, so too the Noble Ones think, “We shall experience the noble supramundane bliss,” and after deciding on the duration, they attain the attainment of fruition whenever they choose.3 |
Comm. NT: 3.
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| 862.Kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānanti dvīhi tāva ākārehi assā samāpajjanaṃ hoti – nibbānato aññassa ārammaṇassa amanasikārā nibbānassa ca manasikārā. | 9.(v) How does its attainment come about? (vi) How is it made to last? (vii) How does the emergence from it come about? (v) In the first place its attainment comes about for two reasons: with not bringing to mind any object other than Nibbāna, and with bringing Nibbāna to mind, | |
| Yathāha – "dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro"ti (ma. ni. 1.458). | according as it is said: “Friend, there are two conditions for the attainment of the signless mind-deliverance; they are the non-bringing to mind of all signs, and the bringing to mind of the signless element” (M I 296). | |
| 863.Ayampanettha samāpajjanakkamo. | 10.Now, the process of attaining it is as follows. | |
| Phalasamāpattatthikena hi ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. | A noble disciple who seeks the attainment of fruition should go into solitary retreat. He should see formations with insight according to rise and fall and so on. | |
| Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantarā phalasamāpattivasena nirodhe cittaṃ appeti. | When that insight has progressed [as far as conformity], then comes change-of-lineage knowledge with formations as its object.4 And immediately next to it consciousness becomes absorbed in cessation with the attainment of fruition. |
Comm. NT: 4.
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| Phalasamāpattininnatāya cettha sekkhassāpi phalameva uppajjati, na maggo. | And here it is only fruition, not path, that arises even in a trainer, because his tendency is to fruition attainment. | |
| Ye pana vadanti "sotāpanno 'phalasamāpattiṃ samāpajjissāmī'ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti. | 11.But there are those5 who say that when a stream-enterer embarks on insight, thinking, “I shall attain fruition attainment,” he becomes a once-returner, |
Comm. NT: 5.
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| Sakadāgāmī ca anāgāmī"ti, te vattabbā "evaṃ sati anāgāmī arahā bhavissati, arahā paccekabuddho, paccekabuddho ca buddho. | and a once-returner, a non-returner. They should be told: “In that case a non-returner becomes an Arahant and an Arahant, a Paccekabuddha and a Paccekabuddha, a Buddha. | |
| Tasmā na kiñci etaṃ, pāḷivaseneva ca paṭikkhitta"ntipi na gahetabbaṃ. | For that reason, and because it is contradicted as well by the text quoted above, none of that should be accepted. | |
| Idameva pana gahetabbaṃ – sekkhassāpi phalameva uppajjati, na maggo. | Only this should be accepted: fruition itself, not path, arises also in the trainer. | |
| Phalañcassa sace anena paṭhamajjhāniko maggo adhigato hoti. | And if the path he has arrived at had the first jhāna, | |
| Paṭhamajjhānikameva uppajjati. | his fruition will have the first jhāna too when it arises. | |
| Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti. | If the path has the second, so will the fruition. And so with the other jhānas.” | |
| Evaṃ tāvassā samāpajjanaṃ hoti. | This, firstly, is how attaining comes about. | |
| 864."Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro"ti (ma. ni. 1.458) vacanato panassā tīhākārehi ṭhānaṃ hoti. | 12.(vi) It is made to last in three ways, because of the words: “Friend, there are three conditions for the persistence of the signless mind-deliverance: they are the non-bringing to mind of all signs, the bringing to mind of the signless element, and the prior volition” (M I 296–97). | |
| Tattha pubbe ca abhisaṅkhāroti samāpattito pubbe kālaparicchedo. | Herein, the prior volition is the predetermining of the time before attaining;6 |
Comm. NT: 6.
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| "Asukasmiṃ nāma kāle vuṭṭhahissāmī"ti paricchinnattā hissā yāva so kālo nāgacchati, tāva ṭhānaṃ hoti. | for it is by determining it thus, “I shall emerge at such a time,” that it lasts until that time comes. | |
| Evamassā ṭhānaṃ hotīti. | This is how it is made to last. | |
| 865."Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro"ti (ma. ni. 1.458) vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti. | 13. (vii) Emergence from it comes about in two ways, because of the words: “Friend, there are two conditions for the emergence from the signless mind- deliverance: they are the bringing to mind of all signs, and the non-bringing to mind of the signless element” (M I 297). | |
| Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ. | Herein, of all signs means the sign of materiality, sign of feeling, perception, formations, and consciousness. | |
| Kāmañca na sabbānevetāni ekato manasikaroti sabbasaṅgāhikavasena panetaṃ vuttaṃ. | Of course, a man does not bring all those to mind at once, but this is said in order to include all. | |
| Tasmā yaṃ bhavaṅgassa ārammaṇaṃ hoti, taṃ manasikaroto phalasamāpattivuṭṭhānaṃ hotīti evamassā vuṭṭhānaṃ veditabbaṃ. | So the emergence from the attainment of fruition comes about in him when he brings to mind whatever is the object of the life-continuum.7 |
Comm. NT: 7.
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| 866.Kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti phalassa tāva phalameva vā anantaraṃ hoti, bhavaṅgaṃ vā. | 14.(viii) What is next to fruition? (ix) What is fruition next to? In the first case (viii) either fruition itself is next to fruition or the life-continuum is next to it. | |
| Phalaṃ pana atthi maggānantaraṃ, atthi phalānantaraṃ, atthi gotrabhuanantaraṃ, atthi nevasaññānāsaññāyatanānantaraṃ. | But (ix) there is fruition that is (a) next to the path, (b) there is that next to fruition, (c) there is that next to change-of-lineage, and (d) there is that next to the base consisting of neither perception nor non-perception. | |
| Tattha maggavīthiyaṃ maggānantaraṃ, purimassa purimassa pacchimaṃ pacchimaṃ phalānantaraṃ. | Herein, (a) it is next to the path in the cognitive series of the path. (b) Each one that is subsequent to a previous one is next to fruition. | |
| Phalasamāpattīsu purimaṃ purimaṃ gotrabhuanantaraṃ. | (c) Each first one in the attainments of fruition is next to change-of-lineage. | |
| Gotrabhūti cettha anulomaṃ veditabbaṃ. | And conformity should be understood here as “change-of-lineage”; | |
| Vuttañhetaṃ paṭṭhāne – "arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo. | for this is said in the Paṭṭhāna: “In the Arahant, conformity is a condition, as proximity condition, for fruition attainment. | |
| Sekkhānaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo"ti (paṭṭhā. 1.1.417). | In trainers, conformity is a condition, as proximity condition, for fruition attainment” (Paṭṭh I 159). | |
| Yena phalena nirodhā vuṭṭhānaṃ hoti, taṃ nevasaññānāsaññāyatanānantaranti. | (d) The fruition by means of which there is emergence from the attainment of cessation is next to the base consisting of neither perception non-perception. | |
| Tattha ṭhapetvā maggavīthiyaṃ uppannaṃ phalaṃ avasesaṃ sabbaṃ phalasamāpattivasena pavattaṃ nāma. | 15.Herein, all except the fruition that arises in the cognitive series of the path occur as fruition attainment. | |
| Evametaṃ maggavīthiyaṃ phalasamāpattiyaṃ vā uppajjanavasena, | So whether it arises in the cognitive series of the path or in fruition attainment: | |
| Paṭippassaddhadarathaṃ, amatārammaṇaṃ subhaṃ; | Which tranquilizes all distress,Its beauty from the Deathless draws, | |
| Vantalokāmisaṃ santaṃ, sāmaññaphalamuttamaṃ. | Asceticism’s fruit sublime, Its calm from lack of worldliness. | |
| Ojavantena sucinā, sukhena abhisanditaṃ; | Of a sweet purifying bliss It is the fountainhead besides, |
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| Yena sātātisātena, amatena madhuṃ viya. | Whose honey-sweet ambrosia A deathless sustenance provides. | |
| Taṃ sukhaṃ tassa ariyassa, rasabhūtamanuttaraṃ; | This peerless bliss, which is the taste The noble fruit provides; and so | |
| Phalassa paññaṃ bhāvetvā, yasmā vindati paṇḍito. | Now, if a wise man cultivates His understanding, he shall know | |
| Tasmā ariyaphalassetaṃ, rasānubhavanaṃ idha; | Of flavour of the noble fruit A blessing of fulfilled insight. | |
| Vipassanābhāvanāya, ānisaṃsoti vuccati. | This is the reason why they call Experience here and now aright |