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english - Nyanamoli thera |
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Tattha paṭhamamaggañāṇaṃ tāva sampādetukāmena aññaṃ kiñci kātabbaṃ nāma natthi.
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3. Herein, nothing further needs to be done by one who wants to achieve, firstly, the knowledge of the first path.
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Yañhi anena kātabbaṃ siyā, taṃ anulomāvasānaṃ vipassanaṃ uppādentena katameva.
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For what he needs to do has already been done by arousing the insight that ends in conformity knowledge.
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Evaṃ uppannaanulomañāṇassa panassa tehi tīhipi anulomañāṇehi attano balānurūpena thūlathūle saccapaṭicchādake tamamhi antaradhāpite sabbasaṅkhāragatesu cittaṃ na pakkhandati, na santiṭṭhati, nādhimuccati, na sajjati, na laggati, na bajjhati.
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4. As soon as conformity knowledge has arisen in him in this way, and the thick murk that hides the truths has been dispelled by the respective force peculiar to each of the three kinds of conformity (see XXI.129f.), then his consciousness no longer enters into or settles down on or resolves upon any field of formations at all, or clings, cleaves or clutches on to it,
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Padumapalāsato udakaṃ viya patilīyati patikuṭati pativattati.
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but retreats, retracts and recoils as water does from a lotus leaf,
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Sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti.
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and every sign as object, every occurrence as object, appears as an impediment.
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Athassa sabbasmiṃ nimittapavattārammaṇe palibodhato upaṭṭhite anulomañāṇassa āsevanante animittaṃ appavattaṃ visaṅkhāraṃ nirodhaṃ nibbānaṃ ārammaṇaṃ kurumānaṃ puthujjanagottaṃ puthujjanasaṅkhaṃ puthujjanabhūmiṃ atikkamamānaṃ ariyagottaṃ ariyasaṅkhaṃ ariyabhūmiṃ okkamamānaṃ nibbānārammaṇe paṭhamāvaṭṭanapaṭhamābhogapaṭhamasamannāhārabhūtaṃ maggassa anantarasamanantarāsevanaupanissayanatthivigatavasena chahi ākārehi paccayabhāvaṃ sādhayamānaṃ sikhāppattaṃ vipassanāya muddhabhūtaṃ apunarāvaṭṭakaṃ uppajjati gotrabhuñāṇaṃ.
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5. Then, while every sign and occurrence appears to him as an impediment, when conformity knowledge’s repetition has ended, change-of-lineage knowledge arises in him, which takes as its object the signless, non- occurrence, non-formation, cessation, Nibbāna,—which knowledge passes out of the lineage, the category, the plane, of the ordinary man and enters the lineage, the category, the plane, of the Noble Ones,—which, being the first adverting, the first concern, the first reaction, to Nibbāna as object, fulfils the state of a condition for the path in six ways, as proximity, contiguity, repetition, decisive-support, absence, and disappearance conditions,—which is the culminating peak of insight,—which is irrevocable,—
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