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english - Nyanamoli thera |
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Mocentoti vikkhambhanavimuttivasena vivecento visuṃ karonto, nīvaraṇāni pajahantoti attho.
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“‘Delivering’: secluding, separating, by means of deliverance consisting in suppression; abandoning the hindrances, is the meaning.
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Vipassanākkhaṇeti bhaṅgānupassanākkhaṇe.
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‘At the actual time of insight’: at the time of contemplation of dissolution.
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Bhaṅgo hi nāma aniccatāya paramā koṭi, tasmā tāya bhaṅgānupassako yogāvacaro cittamukhena sabbasaṅkhāragataṃ aniccato passati, no niccato.
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For dissolution is the furthest extreme of impermanence. So the meditator who is contemplating dissolution by its means sees under the heading of consciousness the whole field of formations as impermanent, not as permanent;
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Aniccassa dukkhattā, dukkhassa ca anattakattā tadeva dukkhato anupassati, no sukhato.
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and because of the suffering inherent in what is impermanent, and because of the absence of self in what is painful, he sees that same whole field of formations as painful, not as pleasant,
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Anattato anupassati, no attato.
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and as not-self, not as self.
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Yasmā pana yaṃ aniccaṃ dukkhaṃ anattā, na taṃ abhinanditabbaṃ.
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But since what is impermanent, painful, and not-self is not something to delight in,
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Yañca na abhinanditabbaṃ, na taṃ rañjitabbaṃ.
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and what is not something to delight in is not something to be greedy for,
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Tasmā bhaṅgadassanānusārena "aniccaṃ dukkhaṃ anattā"ti saṅkhāragate diṭṭhe tasmiṃ nibbindati, no nandati.
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consequently he becomes dispassionate towards that whole field of formations when it is seen in the light of dissolution as impermanent, painful, not-self, he does not delight in it,
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Virajjati, no rajjati.
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and his greed for it fades away, does not dye him.
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So evaṃ nibbindanto virajjanto lokiyeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti, nāssa samudayaṃ karotīti attho.
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Now, as he thus becomes dispassionate and his greed fades away, it is firstly by means of mundane knowledge only that he causes greed to cease and does not arouse it. The meaning is that he does not bring about its arising.
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Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhaṃ attano ñāṇena nirodheti, no samudeti.
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Or alternatively, his greed having thus faded away, he causes by means of his own knowledge the cessation of the unseen field of formations just as that of the seen, he does not arouse it;
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Nirodhamevassa manasikaroti, no samudayanti attho.
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the meaning is that he brings about only its cessation, he does not bring about its arising.
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So evaṃ paṭipanno paṭinissajjati, no ādiyati.
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Having entered on this way, he relinquishes, he does not grasp.
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Kiṃ vuttaṃ hoti?
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What is meant?
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Ayañhi aniccādianupassanā saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo pakkhandanapaṭinissaggo cāti vuccati.
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It is that this contemplation of impermanence, etc., is called relinquishment as giving up and relinquishment as entering into because it gives up defilements along with aggregate- producing kamma-formations and because, by seeing the flaws in what is formed and by inclining towards the opposite of what is formed, namely Nibbāna, it enters into that Nibbāna.
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Tasmā tāya samannāgato yogāvacaro vuttanayena kilese ca pariccajati, nibbāne ca pakkhandati.
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Consequently the meditator who has that contemplation gives up defilements and enters into Nibbāna in the way stated.
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Tena vuttaṃ "so vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento vimocento - pe - paṭinissaggānupassanāya ādānato cittaṃ mocento vimocento assasati ceva passasati cā"ti.
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