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english - Nyanamoli thera |
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Tattha paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca.
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68. Herein, as limited and circumscribed [means] both as limited by rise and fall and as circumscribed by them;
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Aniccānupassanaṃ hi "udayato pubbe saṅkhārā natthī"ti paricchinditvā tesaṃ gatiṃ samannesamānaṃ "vayato paraṃ na gacchanti, ettheva antaradhāyantī"ti parivaṭumato samanupassati.
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for contemplation of impermanence limits them thus, “Formations do not exist previous to their rise,” and in seeking their destiny, sees them as circumscribed thus, “They do not go beyond fall, they vanish there.”
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Manosamuttejanatāyāti cittasaṃvejanatāya.
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To the stirring up of the mind: by giving consciousness a sense of urgency;
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Dukkhānupassanena hi saṅkhāresu cittaṃ saṃvejeti.
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for with the contemplation of pain consciousness acquires a sense of urgency with respect to formations.
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Parato samanupassanatāyāti "nāhaṃ, na mamā"ti evaṃ anattato samanupassanatāya.
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To the seeing … as alien: to contemplating them as not- self thus: “Not I,” “Not mine.”
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Iti imāni tīṇi padāni aniccānupassanādīnaṃ vasena vuttānīti veditabbāni.
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69.So these three clauses should be understood to express the contemplations of impermanence, and so on.
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Teneva tadanantare pañhavissajjane vuttaṃ – "aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti.
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Hence in the answer to the next question [asked in the Paṭisambhidā] it is said: “When he brings [them] to mind as impermanent, formations appear as liable to destruction.
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Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhahanti.
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When he brings them to mind as painful, formations appear as a terror.
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Anattato manasikaroto suññato saṅkhārā upaṭṭhahantī"ti (paṭi. ma. 1.219).
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When he brings them to mind as not-self, formations appear as void” (Paṭis II 48).
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