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english - Nyanamoli thera |
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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.
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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.
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Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakakilesānaṃ pariyādiṇṇattā kiriyabhāvamattaupagatakāyakammādisabbakammappabhedo hutvā āyatiṃ punabbhavānabhinibbattanadhammataṃ āgamma bhavantarasantānaṃ nibbattetuṃ na sakkoti.
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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.
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Kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati, evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ.
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[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.
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