. |
. |
Pali |
Translator: Nyanamoli thera – english, (some terms modified by frankk to conform to STED) |
1 |
1 |
Sīlepatiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; |
“When a wise man, established well in virtue, Develops consciousness and understanding, |
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. (saṃ. ni. 1.23); |
Then as a bhikkhu ardent and sagacious He succeeds in disentangling this tangle” (S I 13). |
Iti hidaṃ vuttaṃ, kasmā panetaṃ vuttaṃ, bhagavantaṃ kira sāvatthiyaṃ viharantaṃ rattibhāge aññataro devaputto upasaṅkamitvā attano saṃsayasamugghāṭatthaṃ – |
This was said. But why was it said? While the Blessed One was living at Sāvatthī, it seems, a certain deity came to him in the night, and in order to do away with his doubts, |
Antojaṭā bahijaṭā, jaṭāya jaṭitā pajā; |
“The inner tangle and the outer tangle— This generation is entangled in a tangle. |
Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭanti. (saṃ. ni. 1.23) – |
And so I ask of Gotama this question: Who succeeds in disentangling this tangle? ” (S I 13). |
Imaṃ pañhaṃ pucchi. |
he asked this question (above). |
Tassāyaṃ saṅkhepattho – jaṭāti taṇhāya jāliniyā etaṃ adhivacanaṃ. |
2.Here is the meaning in brief. Tangle is a term for the network of craving. |
Sā hi rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanaṭṭhena veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā viyāti jaṭā, sā panesā sakaparikkhāraparaparikkhāresu sakaattabhāvaparaattabhāvesu ajjhattikāyatanabāhirāyatanesu ca uppajjanato antojaṭā bahijaṭāti vuccati. |
For that is a tangle in the sense of lacing together, like the tangle called network of branches in bamboo thickets, etc., because it goes on arising again and again up and down1 among the objects [of consciousness] beginning with what is visible. But it is called the inner tangle and the outer tangle because it arises [as craving] for one’s own requisites and another’s, for one’s own person and another’s, and for the internal and external bases [for consciousness]. |
Tāya evaṃ uppajjamānāya jaṭāya jaṭitā pajā. |
Since it arises in this way, this generation is entangled in a tangle. |
Yathā nāma veḷugumbajaṭādīhi veḷuādayo, evaṃ tāya taṇhājaṭāya sabbāpi ayaṃ sattanikāyasaṅkhātā pajā jaṭitā vinaddhā, saṃsibbitāti attho. |
As the bamboos, etc., are entangled by the bamboo tangle, etc., so too this generation, in other words, this order of living beings, is all entangled by the tangle of craving—the meaning is that it is intertwined, interlaced by it. |
Yasmā ca evaṃ jaṭitā. |
And because it is entangled like this, |
Taṃ taṃ gotama pucchāmīti tasmā taṃ pucchāmi. |
so I ask of Gotama this question, that is why I ask this. |
Gotamāti bhagavantaṃ gottena ālapati. |
He addressed the Blessed One by his clan name as Gotama. |
Ko imaṃ vijaṭaye jaṭanti imaṃ evaṃ tedhātukaṃ jaṭetvā ṭhitaṃ jaṭaṃ ko vijaṭeyya, vijaṭetuṃ ko samatthoti pucchati. |
Who succeeds in disentangling this tangle: who may disentangle this tangle that keeps the three kinds of existence entangled in this way? —What he asks is, who is capable of disentangling it? |
Evaṃ puṭṭho panassa sabbadhammesu appaṭihatañāṇacāro devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā catuvesārajjavisārado dasabaladharo anāvaraṇañāṇo samantacakkhu bhagavā tamatthaṃ vissajjento – |
3.However, when questioned thus, the Blessed One, whose knowledge of all things is unimpeded, deity of deities, excelling Sakka (Ruler of Gods), excelling Brahmā, fearless in the possession of the four kinds of perfect confidence, wielder of the ten powers, all-seer with unobstructed knowledge, in reply to explain the meaning: |
Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; |
“When a wise man, established well in virtue, Develops consciousness and understanding, |
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. – |
Then as a bhikkhu ardent and sagacious He succeeds in disentangling this tangle.” |
Imaṃ gāthamāha. |
uttered this stanza (above). |
2 |
|
Imissā dāni gāthāya, kathitāya mahesinā; |
4. Of this same verse composed by the Great Sage. |
Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ. |
My task is now to set out the true sense, Divided into virtue and the rest. |
Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane; |
Right hard to find, — There are here in the Victor’s Dispensation Seekers gone forth from home to homelessness, |
Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā. |
of the sure straight way Comprising virtue and the other two, that leads to purity |
Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha; |
Have no right knowledge And who although desiring purity |
Visuddhiṃ nādhigacchanti, vāyamantāpi yogino. |
Who, though they strive, here gain no purity. |
Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ; |
To them, pure in expositions, |
Mahāvihāravāsīnaṃ, desanānayanissitaṃ. |
Relying on the teaching of the dwellers In the Great Monastery;2 let all those |
Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato; |
I shall expound the comforting Path Of Purification |
Visuddhikāmā sabbepi, nisāmayatha sādhavoti. |
Good men who do desire purity Listen intently to my exposition. |
3.Tattha visuddhīti sabbamalavirahitaṃ accantaparisuddhaṃ nibbānaṃ veditabbaṃ. |
5.Herein, purification should be understood as Nibbāna, which being devoid of all stains, is utterly pure. |
Tassā visuddhiyā maggoti visuddhimaggo. |
The path of purification is the path to that purification; |
Maggoti adhigamūpāyo vuccati. |
it is the means of approach that is called the path. |
Taṃ visuddhimaggaṃ bhāsissāmīti attho. |
The meaning is, I shall expound that path of purification. |
So panāyaṃ visuddhimaggo katthaci vipassanāmattavaseneva desito. |
6.In some instances this path of purification is taught by insight alone,3 |
Yathāha – |
according as it is said: |
"Sabbe saṅkhārā aniccāti, yadā paññāya passati; |
“Formations are all impermanent: When he sees thus with understanding |
Atha nibbindati dukkhe, esa maggo visuddhiyā"ti. (dha. pa. 277); |
And turns away from what is ill, That is the path to purity” (Dhp 277). |
Katthaci jhānapaññāvasena. |
And in some instances by jhāna and understanding, |
Yathāha – |
according as it is said: |
"Yamhi jhānañca paññā ca, sa ve nibbānasantike"ti. (dha. pa. 372); |
“He is near unto Nibbāna In whom are jhāna and understanding” (Dhp 372). |
Katthaci kammādivasena. |
And in some instances by deeds (kamma), etc., |
Yathāha – |
according as it is said: |
"Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ; |
“By deeds, vision and righteousness, By virtue, the sublimest life— |
Etena maccā sujjhanti, na gottena dhanena vā"ti. (ma. ni. 3.387; saṃ. ni. 1.48); |
By these are mortals purified, And not by lineage and wealth” (M III 262). |
Katthaci sīlādivasena. |
And in some instances by virtue, etc., according as it is said: |
Yathāha – |
|
"Sabbadā sīlasampanno, paññavā susamāhito; |
“He who is possessed of constant virtue, |
Āraddhavīriyo pahitatto, oghaṃ tarati duttara"nti. (saṃ. ni. 1.96); |
Who has understanding, and is concentrated, |
Katthaci satipaṭṭhānādivasena. |
Who is strenuous and diligent as well, |
Yathāha – |
Will cross the flood so difficult to cross” (S I 53). |
"Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā - pe - nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā"ti (dī. ni. 2.373). |
And in some instances by the foundations of mindfulness, etc., according as it is said: “Bhikkhus, this path is the only way for the purification of beings … for the realization of Nibbāna, that is to say, the four foundations of mindfulness” (D II 290); |
Sammappadhānādīsupi eseva nayo. |
and similarly in the case of the right efforts, and so on. |
Imasmiṃ pana pañhābyākaraṇe sīlādivasena desito. |
But in the answer to this question it is taught by virtue and the other two. |
4.Tatrāyaṃ saṅkhepavaṇṇanā – sīle patiṭṭhāyāti sīle ṭhatvā, sīlaṃ paripūrayamānoyeva cettha sīle ṭhitoti vuccati. |
7.Here is a brief commentary [on the stanza]. Established well in virtue: standing on virtue. It is only one actually fulfilling virtue who is here said to “stand on virtue.” |
Tasmā sīlaparipūraṇena sīle patiṭṭhahitvāti ayamettha attho. |
So the meaning here is this: being established well in virtue by fulfilling virtue. |
Naroti satto. |
A man: a living being. |
Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā. |
Wise: possessing the kind of understanding that is born of kamma by means of a rebirth-linking with triple root-cause. |
Cittaṃ paññañca bhāvayanti samādhiñceva vipassanañca bhāvayamāno, cittasīsena hettha samādhi niddiṭṭho. |
Develops consciousness and understanding: develops both concentration and insight. For it is concentration that is described here under the heading of “consciousness,” |
Paññānāmena ca vipassanāti. |
and insight under that of “understanding.”4 |
Ātāpīti vīriyavā. |
Ardent (ātāpin): possessing energy. |
Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati. |
For it is energy that is called “ardour” (ātāpa) in the sense of burning up and consuming (ātāpana-paritāpana) defilements. |
Tadassa atthīti ātāpī. |
He has that, thus he is ardent. |
Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatoti attho. |
Sagacious: it is understanding that is called “sagacity”; possessing that, is the meaning. |
Iminā padena pārihārikapaññaṃ dasseti. |
This word shows protective understanding. |
Imasmiñhi pañhābyākaraṇe tikkhattuṃ paññā āgatā. |
For understanding is mentioned three times in the reply to the question. |
Tattha paṭhamā jātipaññā, dutiyā vipassanāpaññā, tatiyā sabbakiccapariṇāyikā pārihārikapaññā. |
Herein, the first is naïve understanding, the second is understanding consisting in insight, while the third is the protective understanding that guides all affairs. |
Saṃsāre bhayaṃ ikkhatīti bhikkhu. |
He sees fear (bhayaṃ ikkhati) in the round of rebirths, thus he is a bhikkhu. |
So imaṃ vijaṭaye jaṭanti so iminā ca sīlena iminā ca cittasīsena niddiṭṭhasamādhinā imāya ca tividhāya paññāya iminā ca ātāpenāti chahi dhammehi samannāgato bhikkhu. |
He succeeds in disentangling this tangle: this bhikkhu who possesses the six things, namely, this virtue, and this concentration described under the heading of consciousness, and this threefold understanding, and this ardour |
Seyyathāpi nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya, evameva sīlapathaviyaṃ patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihārikapaññāhatthena ukkhipitvā sabbampi taṃ attano santāne patitaṃ taṇhājaṭaṃ vijaṭeyya sañchindeyya sampadāleyya. |
Just as a man standing on the ground and taking up a well-sharpened knife might disentangle a great tangle of bamboos, so too, he——standing on the ground of virtue and taking up with the hand of protective-understanding exerted by the power of energy the knife of insight-understanding well-sharpened on the stone of concentration, might disentangle, cut away and demolish all the tangle of craving that had overgrown his own life’s continuity. |
Maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma. |
But it is at the moment of the path that he is said to be disentangling that tangle; |
Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti. |
at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities. |
Tenāha bhagavā – |
That is why the Blessed One said: |
"Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; |
“When a wise man, established well in virtue, Develops consciousness and understanding, |
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa"nti. (saṃ. ni. 1.23); |
Then as a bhikkhu ardent and sagacious He succeeds in disentangling this tangle.” |
5.Tatrāyaṃ yāya paññāya sapaññoti vutto, tatrāssa karaṇīyaṃ natthi. |
8. Herein there is nothing for him to do about the [naïve] understanding on account of which he is called wise; |
Purimakammānubhāveneva hissa sā siddhā. |
for that has been established in him simply by the influence of previous kamma. |
Ātāpī nipakoti ettha vuttavīriyavasena pana tena sātaccakārinā paññāvasena ca sampajānakārinā hutvā sīle patiṭṭhāya cittapaññāvasena vuttā samathavipassanā bhāvetabbāti imamatra bhagavā sīlasamādhipaññāmukhena visuddhimaggaṃ dasseti. |
But the words ardent and sagacious mean that by persevering with energy of the kind here described and by acting in full awareness with understanding he should, having become well established in virtue, develop the serenity and insight that are described as concentration and understanding. This is how the Blessed One shows the path of purification under the headings of virtue, concentration, and understanding there. |
Ettāvatā hi tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tevijjatādīnaṃ upanissayo, antadvayavajjanamajjhimapaṭipattisevanāni, apāyādisamatikkamanupāyo, tīhākārehi kilesappahānaṃ, vītikkamādīnaṃ paṭipakkho, saṃkilesattayavisodhanaṃ, sotāpannādibhāvassa ca kāraṇaṃ pakāsitaṃ hoti. |
9.What has been shown so far is the three trainings, the dispensation that is good in three ways, the necessary condition for the threefold clear-vision, etc., the avoidance of the two extremes and the cultivation of the middle way, the means to surmounting the states of loss, etc., the abandoning of defilements in three aspects, prevention of transgression etc., purification from the three kinds of defilements, and the reason for the states of stream-entry and so on. |
Kathaṃ? |
How? |
Ettha hi sīlena adhisīlasikkhā pakāsitā hoti, samādhinā adhicittasikkhā, paññāya adhipaññāsikkhā. |
10.Here the training of higher virtue is shown by virtue; the training of higher consciousness, by concentration; and the training of higher understanding, by understanding. |
Sīlena ca sāsanassa ādikalyāṇatā pakāsitā hoti. |
The dispensation’s goodness in the beginning is shown by virtue. |
"Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha"nti (saṃ. ni. 5.369) hi vacanato, "sabbapāpassa akaraṇa"nti (dī. ni. 2.90) ādivacanato ca sīlaṃ sāsanassa ādi, tañca kalyāṇaṃ, avippaṭisārādiguṇāvahattā. |
Because of the passage, “And what is the beginning of profitable things? Virtue that is quite purified” (S V 143), and because of the passage beginning, “The not doing of any evil” (Dhp 183), virtue is the beginning of the dispensation. And that is good because it brings about the special qualities of non-remorse,5 and so on. |
Samādhinā majjhekalyāṇatā pakāsitā hoti. |
Its goodness in the middle is shown by concentration. |
"Kusalassa upasampadā"ti (dī. ni. 2.90) ādivacanato hi samādhi sāsanassa majjhe, so ca kalyāṇo, iddhividhādiguṇāvahattā. |
Because of the passage beginning, “Entering upon the profitable” (Dhp 183), concentration is the middle of the dispensation. And that is good because it brings about the special qualities of supernormal power, and so on. |
Paññāya sāsanassa pariyosānakalyāṇatā pakāsitā hoti. |
Its goodness in the end is shown by understanding. |
"Sacittapariyodāpanaṃ, etaṃ buddhāna sāsana"nti (dī. ni. 2.90) hi vacanato, paññuttarato ca paññā sāsanassa pariyosānaṃ, sā ca kalyāṇaṃ, iṭṭhāniṭṭhesu tādibhāvāvahanato. |
Because of the passage, “The purifying of one’s own mind—this is the Buddhas’ dispensation” (Dhp 183), and because understanding is its culmination, understanding is the end of the dispensation. And that is good because it brings about equipoise with respect to the desired and the undesired. |
"Selo yathā ekaghano, vātena na samīrati; |
“Just as a solid massive rock Remains unshaken by the wind, |
Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā"ti. (dha. pa. 81); – |
So too, in face of blame and praise The wise remain immovable” (Dhp 81). |
Hi vuttaṃ. |
For this is said (above). |
Tathā sīlena tevijjatāya upanissayo pakāsito hoti. |
11.Likewise the necessary condition for the triple clear-vision is shown by virtue. |
Sīlasampattiñhi nissāya tisso vijjā pāpuṇāti, na tato paraṃ. |
For with the support of perfected virtue one arrives at the three kinds of clear- vision, but nothing besides that. |
Samādhinā chaḷabhiññatāya upanissayo pakāsito hoti. |
The necessary condition for the six kinds of direct- knowledge is shown by concentration. |
Samādhisampadañhi nissāya cha abhiññā pāpuṇāti, na tato paraṃ. |
For with the support of perfected concentration one arrives at the six kinds of direct-knowledge, but nothing besides that. |
Paññāya paṭisambhidāpabhedassa upanissayo pakāsito hoti. |
The necessary condition for the categories of discrimination is shown by understanding. |
Paññāsampattiñhi nissāya catasso paṭisambhidā pāpuṇāti, na aññena kāraṇena. |
For with the support of perfected understanding one arrives at the four kinds of discrimination, but not for any other reason.6 |
Sīlena ca kāmasukhallikānuyogasaṅkhātassa antassa vajjanaṃ pakāsitaṃ hoti, samādhinā attakilamathānuyogasaṅkhātassa. |
And the avoidance of the extreme called devotion to indulgence of sense desires is shown by virtue. The avoidance of the extreme called devotion to mortification of self is shown by concentration. |
Paññāya majjhimāya paṭipattiyā sevanaṃ pakāsitaṃ hoti. |
The cultivation of the middle way is shown by understanding. |
Tathā sīlena apāyasamatikkamanupāyo pakāsito hoti, samādhinā kāmadhātusamatikkamanupāyo, paññāya sabbabhavasamatikkamanupāyo. |
12.Likewise the means for surmounting the states of loss is shown by virtue; the means for surmounting the element of sense desires, by concentration; and the means for surmounting all becoming, by understanding. |
Sīlena ca tadaṅgappahānavasena kilesappahānaṃ pakāsitaṃ hoti, samādhinā vikkhambhanappahānavasena, paññāya samucchedappahānavasena. |
And the abandoning of defilements by substitution of opposites is shown by virtue; that by suppression is shown by concentration; and that by cutting off is shown by understanding. |
Tathā sīlena kilesānaṃ vītikkamapaṭipakkho pakāsito hoti, samādhinā pariyuṭṭhānapaṭipakkho, paññāya anusayapaṭipakkho. |
13.Likewise prevention of defilements’ transgression is shown by virtue; prevention of obsession (by defilement) is shown by concentration; prevention of inherent tendencies is shown by understanding. |
Sīlena ca duccaritasaṃkilesavisodhanaṃ pakāsitaṃ hoti, samādhinā taṇhāsaṃkilesavisodhanaṃ, paññāya diṭṭhisaṃkilesavisodhanaṃ. |
And purification from the defilement of misconduct is shown by virtue; purification from the defilement of craving, by concentration; and purification from the defilement of (false) views, by understanding. |
Tathā sīlena sotāpannasakadāgāmibhāvassa kāraṇaṃ pakāsitaṃ hoti, samādhinā anāgāmibhāvassa, paññāya arahattassa. |
14.Likewise the reason for the states of stream-entry and once-return is shown by virtue; that for the state of non-return, by concentration; that for Arahantship by understanding. |
Sotāpanno hi "sīlesu paripūrakārī"ti (a. ni. 3.87) vutto, tathā sakadāgāmī. |
For the stream-enterer is called “perfected in the kinds of virtue”; and likewise the once-returner. |
Anāgāmī pana "samādhismiṃ paripūrakārī"ti (a. ni. 3.87). |
But the non-returner is called “perfected in concentration.” |
Arahā pana "paññāya paripūrakārī"ti (a. ni. 3.87). |
And the Arahant is called “perfected in understanding” (see A I 233). |
Evaṃ ettāvatā tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tevijjatādīnaṃ upanissayo, antadvayavajjanamajjhimapaṭipattisevanāni, apāyādisamatikkamanupāyo, tīhākārehi kilesappahānaṃ, vītikkamādīnaṃ paṭipakkho, saṃkilesattayavisodhanaṃ, sotāpannādibhāvassa ca kāraṇanti ime nava, aññe ca evarūpā guṇattikā pakāsitā hontīti. |
15.So thus far these nine and other like triads of special qualities have been shown, that is, the three trainings, the dispensation that is good in three ways, the necessary condition for the threefold clear-vision, the avoidance of the two extremes and the cultivation of the middle way, the means for surmounting the states of loss, etc., the abandoning of defilements in three aspects, prevention of transgression, etc., purification from the three kinds of defilements, and the reason for the states of stream-entry, and so on. |
https://tipitaka.theravada.su/node/table/32882 |
|
1. Description of virtue Original pali |
|
Pali |
Nyanamoli thera - english |
Sīlasarūpādikathā Table view Original pali |
6.Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi panesa visuddhimaggo atisaṅkhepadesitoyeva hoti. |
16.However, even when this path of purification is shown in this way under the headings of virtue, concentration and understanding, each comprising various special qualities, it is still only shown extremely briefly. |
Tasmā nālaṃ sabbesaṃ upakārāyāti vitthāramassa dassetuṃ sīlaṃ tāva ārabbha idaṃ pañhākammaṃ hoti. |
And so since that is insufficient to help all, there is, in order to show it in detail, the following set of questions dealing in the first place with virtue: |
Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ, kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, kimānisaṃsaṃ sīlaṃ, katividhaṃ cetaṃ sīlaṃ, ko cassa saṃkileso, kiṃ vodānanti. |
(i) What is virtue? (ii) In what sense is it virtue? (iii) What are its characteristic, function, manifestation, and proximate cause? (iv) What are the benefits of virtue? (v) How many kinds of virtue are there? (vi) What is the defiling of it? (viii) What is the cleansing of it? |
Tatridaṃ vissajjanaṃ. |
17.Here are the answers: |
Kiṃ sīlanti pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā. |
(i) WHAT IS VIRTUE? It is the states beginning with volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties. |
Vuttañhetaṃ paṭisambhidāyaṃ "kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīla"nti (paṭi. ma. 1.39). |
For this is said in the Paṭisambhidā: “What is virtue? There is virtue as volition, virtue as consciousness-concomitant,7 virtue as restraint, [7] virtue as non- transgression” (Paṭis I 44). |
Tattha cetanā sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā. |
Herein, virtue as volition is the volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties. |
Cetasikaṃ sīlaṃ nāma pāṇātipātādīhi viramantassa virati. |
Virtue as consciousness- concomitant is the abstinence in one who abstains from killing living things, and so on. |
Apica cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa satta kammapathacetanā. |
Furthermore, virtue as volition is the seven volitions [that accompany the first seven] of the [ten] courses of action (kamma) in one who abandons the killing of living things, and so on. |
Cetasikaṃ sīlaṃ nāma "abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī"ti (dī. ni. 1.217) ādinā nayena vuttā anabhijjhābyāpādasammādiṭṭhidhammā. |
Virtue as consciousness-concomitant is the [three remaining] states consisting of non-covetousness, non-ill will, and right view, stated in the way beginning, “Abandoning covetousness, he dwells with a mind free from covetousness” (D I 71). |
Saṃvaro sīlanti ettha pañcavidhena saṃvaro veditabbo pātimokkhasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti. |
18.Virtue as restraint should be understood here as restraint in five ways: restraint by the rules of the community (pātimokkha), restraint by mindfulness, restraint by knowledge, restraint by patience, and restraint by energy. |
Tattha iminā pātimokkhasaṃvarena upeto hoti samupetoti (vibha. 511) ayaṃ pātimokkhasaṃvaro. |
Herein, “restraint by the Pātimokkha” is this: “He is furnished, fully furnished, with this Pātimokkha restraint.(Vibh 246)” |
Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti (dī. ni. 1.213) ayaṃ satisaṃvaro. |
“Restraint by mindfulness” is this: “He guards the eye faculty, enters upon restraint of the eye faculty” (D I 70). |
Yāni sotāni lokasmiṃ, (ajitāti bhagavā;) |
“The currents in the world that flow, Ajita,” said the Blessed One, |
Sati tesaṃ nivāraṇaṃ; |
“Are stemmed by means of mindfulness; |
Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyareti. (su. ni. 1041); |
Restraint of currents I proclaim, By understanding they are dammed” (Sn 1035); |
Ayaṃ ñāṇasaṃvaro. |
“Restraint by knowledge” is this (above). |
Paccayapaṭisevanampi ettheva samodhānaṃ gacchati. |
and use of requisites is here combined with this. |
Yo panāyaṃ khamo hoti sītassa uṇhassātiādinā (ma. ni. 1.24; a. ni. 6.58) nayena āgato, ayaṃ khantisaṃvaro nāma. |
But what is called “restraint by patience” is that given in the way beginning, “He is one who bears cold and heat” (M I 10). |
Yo cāyaṃ uppannaṃ kāmavitakkaṃ nādhivāsetītiādinā (ma. ni. 1.26; a. ni. 6.58) nayena āgato, ayaṃ vīriyasaṃvaro nāma. |
And what is called “restraint by energy” is that given in the way beginning, “He does not endure a thought of sense desires when it arises” (M I 11); |
Ājīvapārisuddhipi ettheva samodhānaṃ gacchati. |
purification of livelihood is here combined with this. |
Iti ayaṃ pañcavidhopi saṃvaro, yā ca pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati, sabbampetaṃ saṃvarasīlanti veditabbaṃ. |
So this fivefold restraint, and the abstinence, in clansmen who dread evil, from any chance of transgression met with, should all be understood to be “virtue as restraint.” |
Avītikkamo sīlanti samādinnasīlassa kāyikavācasiko anatikkamo. |
Virtue as non-transgression is the non-transgression, by body or speech, of precepts of virtue that have been undertaken. |
Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ. |
This, in the first place, is the answer to the question, “What is virtue? |
7.Avasesesu kenaṭṭhena sīlanti sīlanaṭṭhena sīlaṃ. |
” [8] Now, as to the rest— 19.(ii) IN WHAT SENSE IS IT VIRTUE? It is virtue (sīla) in the sense of composing (sīlana).8 |
Kimidaṃ sīlanaṃ nāma. |
What is this composing? |
Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. |
It is either a coordinating (samādhāna), meaning non- inconsistency of bodily action, etc., due to virtuousness; |
Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. |
or it is an upholding (upadhāraṇa),8 meaning a state of basis (ādhāra) owing to its serving as foundation for profitable states. |
Etadeva hettha atthadvayaṃ saddalakkhaṇavidū anujānanti. |
For those who understand etymology admit only these two meanings. |
Aññe pana siraṭṭho sīlattho, sītalaṭṭho sīlatthoti evamādināpi nayenettha atthaṃ vaṇṇayanti. |
Others, however, comment on the meaning here in the way beginning, “The meaning of virtue (sīla) is the meaning of head (sira), the meaning of virtue is the meaning of cool (sītala).” |
8.Idāni kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha – |
20. (iii) Now, WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE CAUSE? Here: |
Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā; |
The characteristic of it is composing Even when analyzed in various ways, |
Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā. |
As visibility is of visible data Even when analyzed in various ways. |
Yathā hi nīlapītādibhedena anekadhā bhinnassāpi rūpāyatanassa sanidassanattaṃ lakkhaṇaṃ, nīlādibhedena bhinnassāpi sanidassana bhāvānatikkamanato. |
Just as visibleness is the characteristic of the visible-data base even when analyzed into the various categories of blue, yellow, etc., because even when analyzed into these categories it does not exceed visible-ness, |
Tathā sīlassa cetanādibhedena anekadhā bhinnassāpi yadetaṃ kāyakammādīnaṃ samādhānavasena kusalānañca dhammānaṃ patiṭṭhānavasena vuttaṃ sīlanaṃ, tadeva lakkhaṇaṃ, cetanādibhedena bhinnassāpi samādhānapatiṭṭhānabhāvānatikkamanato. |
so also this same composing, described above as the coordinating of bodily action, etc., and as the foundation of profitable states, is the characteristic of virtue even when analyzed into the various categories of volition, etc., because even when analyzed into these categories it does not exceed the state of coordination and foundation. |
Evaṃ lakkhaṇassa panassa – |
21.While such is its characteristic: |
Dussīlyaviddhaṃsanatā, anavajjaguṇo tathā; |
Action to stop misconduct, then Of blamelessness in virtuous men. |
Kiccasampattiatthena, raso nāma pavuccati. |
Achievement as the quality Its function has a double sense. |
Tasmā idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ, sampattiatthena rasena anavajjarasanti veditabbaṃ. |
So what is called virtue should be understood to have the function (nature) of stopping misconduct as its function (nature) in the sense of action, and a blameless function (nature) as its function (nature) in the sense of achievement. |
Lakkhaṇādīsu hi kiccameva sampatti vā rasoti vuccati. |
For under [these headings of] characteristic, etc., it is action (kicca) or it is achievement (sampatti) that is called “function” (rasa—nature). |
Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi; |
22. Now, virtue, so say those who know, Itself as purity will show; |
Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ. |
And for its proximate cause they tell The pair, conscience and shame, as well. |
Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti (a. ni. 3.121) evaṃ vuttasoceyyapaccupaṭṭhānaṃ, soceyyabhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati. |
This virtue is manifested as the kinds of purity stated thus: “Bodily purity, verbal purity, mental purity” (A I 271); it is manifested, comes to be apprehended, as a pure state. |
Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho. |
But conscience and shame are said by those who know to be its proximate cause; its near reason, is the meaning. |
Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca. |
For when conscience and shame are in existence, virtue arises and persists; |
Asati neva uppajjati, na tiṭṭhatīti. |
and when they are not, it neither arises nor persists. |
Evaṃ sīlassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni veditabbāni. |
This is how virtue’s characteristic, function, manifestation, and proximate cause, should be understood. |
Sīlānisaṃsakathā Table view Original pali |
9.Kimānisaṃsaṃ sīlanti avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ. |
23.(iv) WHAT ARE THE BENEFITS OF VIRTUE? Its benefits are the acquisition of the several special qualities beginning with non-remorse. |
Vuttañhetaṃ – "avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī"ti (a. ni. 11.1). |
For this is said: “Ānanda, profitable habits (virtues) have non-remorse as their aim and non-remorse as their benefit” (A V 1). |
Aparampi vuttaṃ "pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāya. |
Also it is said further: “Householder, there are these five benefits for the virtuous in the perfecting of virtue. |
Katame pañca? |
What five? |
Idha gahapatayo sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati, ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. |
Here, householder, one who is virtuous, possessed of virtue, obtains a large fortune as a consequence of diligence; this is the first benefit for the virtuous in the perfecting of virtue. |
Puna caparaṃ gahapatayo sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. |
Again, of one who is virtuous, possessed of virtue, a fair name is spread abroad; this is the second benefit for the virtuous in the perfecting of virtue. |
Puna caparaṃ gahapatayo sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ, visārado upasaṅkamati amaṅkubhūto, ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. |
Again, whenever one who is virtuous, possessed of virtue, enters an assembly, whether of khattiyas (warrior- nobles) or brahmans or householders or ascetics, he does so without fear or hesitation; this is the third benefit for the virtuous in the perfecting of virtue. |
Puna caparaṃ gahapatayo sīlavā sīlasampanno asammūḷho kālaṃ karoti, ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. |
Again, one who is virtuous, possessed of virtue, dies unconfused; this is the fourth benefit for the virtuous in the perfecting of virtue. |
Puna caparaṃ gahapatayo sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati, ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāyā"ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285). |
Again, one who is virtuous, possessed of virtue, on the breakup of the body, after death, reappears in a happy destiny, in the heavenly world; this is the fifth benefit for the virtuous in the perfecting of virtue” (D II 86). |
Aparepi "ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī"tiādinā (ma. ni. 1.65) nayena piyamanāpatādayo āsavakkhayapariyosānā anekā sīlānisaṃsā vuttā. |
There are also the many benefits of virtue beginning with being dear and loved and ending with destruction of cankers described in the passage beginning, “If a bhikkhu should wish, ‘May I be dear to my fellows in the life of purity and loved by them, held in respect and honoured by them,’ let him perfect the virtues” (M I 33). |
Evaṃ avippaṭisārādianekaguṇānisaṃsaṃ sīlaṃ. |
This is how virtue has as its benefits the several special qualities beginning with non-remorse. |
Apica – |
24.Furthermore: |
Sāsane kulaputtānaṃ, patiṭṭhā natthi yaṃ vinā; |
Without which virtue clansmen find No footing in the dispensation? |
Ānisaṃsaparicchedaṃ, tassa sīlassa ko vade. |
Dare anyone a limit place On benefits that virtue brings, |
Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī; |
No Ganges, and no Yamunā No Sarabhū, Sarassathī, |
Ninnagā vāciravatī, mahī vāpi mahānadī. |
Or flowing Aciravatī, Or noble River of Mahī, |
Sakkuṇanti visodhetuṃ, taṃ malaṃ idha pāṇinaṃ; |
Is able to wash out the stain In things that breathe here in the world; |
Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ. |
For only virtue’s water can Wash out the stain in living things. |
Na taṃ sajaladā vātā, na cāpi haricandanaṃ; |
No breezes that come bringing rain, No balm of yellow sandalwood, |
Neva hārā na maṇayo, na candakiraṇaṅkurā. |
No necklaces beside, or gems Or soft effulgence of moonbeams, |
Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ; |
Can here avail to calm and soothe Men’s fevers in this world; whereas |
Yaṃ sameti idaṃ ariyaṃ, sīlaṃ accantasītalaṃ. |
This noble, this supremely cool, Well-guarded virtue quells the flame. |
Sīlagandhasamo gandho, kuto nāma bhavissati; |
Where is there to be found the scent That can with virtue’s scent compare, |
Yo samaṃ anuvāte ca, paṭivāte ca vāyati. |
And that is borne against the wind As easily as with it? |
Saggārohaṇasopānaṃ, aññaṃ sīlasamaṃ kuto; |
Where Can such another stair be found That climbs, as virtue does, to heaven? |
Dvāraṃ vā pana nibbāna, nagarassa pavesane. |
Or yet another door that gives Onto the City of Nibbāna? |
Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā; |
Shine as they may, there are no kings Adorned with jewellery and pearls |
Yathā sobhanti yatino, sīlabhūsanabhūsitā. |
That shine as does a man restrained Adorned with virtue’s ornament. |
Attānuvādādibhayaṃ, viddhaṃsayati sabbaso; |
Virtue entirely does away With dread of self-blame and the like; |
Janeti kittihāsañca, sīlaṃ sīlavataṃ sadā. |
Their virtue to the virtuous Gives gladness always by its fame. |
Guṇānaṃ mūlabhūtassa, dosānaṃ balaghātino; |
This root of all good qualities Robs of its power every fault. |
Iti sīlassa viññeyyaṃ, ānisaṃsakathāmukhanti. |
From this brief sketch it may be known How virtue brings reward, and how |
Sīlappabhedakathā Table view Original pali |
10.Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti, tatridaṃ vissajjanaṃ. |
25. (v) Now, here is the answer to the question, HOW MANY KINDS OF VIRTUE ARE THERE? |
Sabbameva tāva idaṃ sīlaṃ attano sīlanalakkhaṇena ekavidhaṃ. |
1.Firstly all this virtue is of one kind by reason of its own characteristic of composing. |
Cārittavārittavasena duvidhaṃ. |
2.It is of two kinds as keeping and avoiding. |
Tathā ābhisamācārikaādibrahmacariyakavasena, viratiavirativasena, nissitānissitavasena, kālapariyantaāpāṇakoṭikavasena, sapariyantāpariyantavasena, lokiyalokuttaravasena ca. |
3.Likewise as that of good behaviour and that of the beginning of the life of purity, 4.As abstinence and non-abstinence, 5.As dependent and independent, 6.As temporary and lifelong, 7.As limited and unlimited, 8.As mundane and supramundane. |
Tividhaṃ hīnamajjhimapaṇītavasena. |
9.It is of three kinds as inferior, medium, and superior. |
Tathā attādhipateyyalokādhipateyyadhammādhipateyyavasena, parāmaṭṭhāparāmaṭṭhapaṭippassaddhivasena, visuddhāvisuddhavematikavasena, sekkhāsekkhanevasekkhanāsekkhavasena ca. |
10.Likewise as giving precedence to self, giving precedence to the world, and giving precedence to the Dhamma, 11.As adhered to, not adhered to, and tranquillized. 12.As purified, unpurified, and dubious. 13.As that of the trainer, that of the non-trainer, and that of the neither-trainer- nor-non-trainer. |
Catubbidhaṃ hānabhāgiyaṭhitibhāgiyavisesabhāgiyanibbedhabhāgiyavasena. |
14.It is of four kinds as partaking of diminution, of stagnation, of distinction, of penetration. |
Tathā bhikkhubhikkhunīanupasampannagahaṭṭhasīlavasena, pakatiācāradhammatāpubbahetukasīlavasena, pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasīlavasena ca. |
15.Likewise as that of bhikkhus, of bhikkhunīs, of the not-fully-admitted, of the laity, 16.As natural, customary, necessary, due to previous causes, 17.As virtue of Pātimokkha restraint, of restraint of sense faculties, of purification of livelihood, and that concerning requisites. |
Pañcavidhaṃpariyantapārisuddhisīlādivasena. |
18.It is of five kinds as virtue consisting in limited purification, etc.; |
Vuttampi cetaṃ paṭisambhidāyaṃ "pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ, paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ, paṭippassaddhipārisuddhisīla"nti (paṭi. ma. 1.37). |
for this is said in the Paṭisambhidā: “Five kinds of virtue: virtue consisting in limited purification, virtue consisting in unlimited purification, virtue consisting in fulfilled purification, virtue consisting in unadhered-to purification, virtue consisting in tranquillized purification” (Paṭis I 42). |
Tathā pahānaveramaṇīcetanāsaṃvarāvītikkamavasena. |
19.Likewise as abandoning, refraining, volition, restraint, and non-transgression. |
11.Tattha ekavidhakoṭṭhāse attho vuttanayeneva veditabbo. |
26. 1. Herein, in the section dealing with that of one kind, the meaning should be understood as already stated. |
Duvidhakoṭṭhāse yaṃ bhagavatā "idaṃ kattabba"nti paññattasikkhāpadapūraṇaṃ, taṃ cārittaṃ. |
2. In the section dealing with that of two kinds: fulfilling a training precept announced by the Blessed One thus: “This should be done” is keeping; |
Yaṃ "idaṃ na kattabba"nti paṭikkhittassa akaraṇaṃ, taṃ vārittaṃ. |
not doing what is prohibited by him thus: “This should not be done” is avoiding. |
Tatrāyaṃ vacanattho. |
Herein, the word- meaning is this: |
Caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ. |
they keep (caranti) within that, they proceed as people who fulfil the virtues, thus it is keeping (cāritta); |
Vāritaṃ tāyanti rakkhanti tenāti vārittaṃ. |
they preserve, they protect, they avoid, thus it is avoiding. |
Tattha saddhāvīriyasādhanaṃ cārittaṃ, saddhāsādhanaṃ vārittaṃ. |
Herein, keeping is accomplished by faith and energy; avoiding, by faith and mindfulness. |
Evaṃ cārittavārittavasena duvidhaṃ. |
This is how it is of two kinds as keeping and avoiding. |
Dutiyaduke abhisamācāroti uttamasamācāro. |
27. 3. In the second dyad good behaviour is the best kind of behaviour. |
Abhisamācāro eva ābhisamācārikaṃ. |
Good behaviour itself is that of good behaviour; |
Abhisamācāraṃ vā ārabbha paññattaṃ ābhisamācārikaṃ, ājīvaṭṭhamakato avasesasīlassetaṃ adhivacanaṃ. |
or what is announced for the sake of good behaviour is that of good behaviour. |
Maggabrahmacariyassa ādibhāvabhūtanti ādibrahmacariyakaṃ, ājīvaṭṭhamakasīlassetaṃ adhivacanaṃ. |
This is a term for virtue other than that which has livelihood as eighth.9 It is the initial stage of the life of purity consisting in the path, thus it is that of the beginning of the life of purity. This is a term for the virtue that has livelihood as eighth. |
Tañhi maggassa ādibhāvabhūtaṃ, pubbabhāgeyeva parisodhetabbato. |
It is the initial stage of the path because it has actually to be purified in the prior stage too. |
Tenāha – "pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī"ti (ma. ni. 3.431). |
Hence it is said: “But his bodily action, his verbal action, and his livelihood have already been purified earlier” (M III 289). |
Yāni vā sikkhāpadāni khuddānukhuddakānīti vuttāni, idaṃ ābhisamācārikasīlaṃ. |
Or the training precepts called “lesser and minor” (D II 154) are that of good behaviour; |
Sesaṃ ādibrahmacariyakaṃ. |
the rest are that of the beginning of the life of purity. |
Ubhatovibhaṅgapariyāpannaṃ vā ādibrahmacariyakaṃ. |
Or what is included in the Double Code (the bhikkhus’ and bhikkhunīs’ Pātimokkha) is that of the beginning of the life of purity; |
Khandhakavattapariyāpannaṃ ābhisamācārikaṃ. |
and that included in the duties set out in the Khandhakas [of Vinaya] is that of good behaviour. |
Tassa sampattiyā ādibrahmacariyakaṃ sampajjati. |
Through its perfection that of the beginning of the life of purity comes to be perfected. |
Tenevāha – "so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ādibrahmacariyakaṃ dhammaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī"ti (a. ni. 5.21). |
Hence it is said also “that this bhikkhu shall fulfil the state consisting in the beginning of the life of purity without having fulfilled the state consisting in good behaviour—that is not possible” (A III 14–15). |
Evaṃ ābhisamācārikaādibrahmacariyakavasena duvidhaṃ. |
So it is of two kinds as that of good behaviour and that of the beginning of the life of purity. |
Tatiyaduke pāṇātipātādīhi veramaṇimattaṃ viratisīlaṃ. |
28.4.In the third dyad virtue as abstinence is simply abstention from killing living things, etc.; |
Sesaṃ cetanādi aviratisīlanti evaṃ viratiavirativasena duvidhaṃ. |
the other kinds consisting in volition, etc., are virtue as non-abstinence. So it is of two kinds as abstinence and non-abstinence. |
Catutthaduke nissayoti dve nissayā taṇhānissayo ca diṭṭhinissayo ca. |
29.5.In the fourth dyad there are two kinds of dependence: dependence through craving and dependence through [false] views. |
Tattha yaṃ "imināhaṃ sīlena devo vā bhavissāmi devaññataro vā"ti (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206; 7.50) evaṃ bhavasampattiṃ ākaṅkhamānena pavattitaṃ, idaṃ taṇhānissitaṃ. |
Herein, that produced by one who wishes for a fortunate kind of becoming thus, “Through this virtuous conduct [rite] I shall become a [great] deity or some [minor] deity” (M I 102), is dependent through craving. |
Yaṃ "sīlena suddhī"ti evaṃ suddhidiṭṭhiyā pavattitaṃ, idaṃ diṭṭhinissitaṃ. |
That produced through such [false] view about purification as “Purification is through virtuous conduct” (Vibh 374) is dependent through [false] view. |
Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ, idaṃ anissitanti evaṃ nissitānissitavasena duvidhaṃ. |
But the supramundane, and the mundane that is the prerequisite for the aforesaid supramundane, are independent. So it is of two kinds as dependent and independent. |
Pañcamaduke kālaparicchedaṃ katvā samādinnaṃ sīlaṃ kālapariyantaṃ. |
30. 6. In the fifth dyad temporary virtue is that undertaken after deciding on a time limit. |
Yāvajīvaṃ samādiyitvā tatheva pavattitaṃ āpāṇakoṭikanti evaṃ kālapariyantaāpāṇakoṭikavasena duvidhaṃ. |
Lifelong virtue is that practiced in the same way but undertaking it for as long as life lasts. So it is of two kinds as temporary and lifelong. |
Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena diṭṭhapariyantaṃ sapariyantaṃ nāma. |
31.7.In the sixth dyad the limited is that seen to be limited by gain, fame, relatives, limbs, or life. |
Viparītaṃ apariyantaṃ. |
The opposite is unlimited. |
Vuttampi cetaṃ paṭisambhidāyaṃ "katamaṃ taṃ sīlaṃ sapariyantaṃ? |
And this is said in the Paṭisambhidā: “What is the virtue that has a limit? |
Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ. |
There is virtue that has gain as its limit, there is virtue that has fame as its limit, there is virtue that has relatives as its limit, there is virtue that has limbs as its limit, there is virtue that has life as its limit. |
Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? |
What is virtue that has gain as its limit? |
Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati, idaṃ taṃ sīlaṃ lābhapariyanta"nti (paṭi. ma. 1.38). |
Here someone with gain as cause, with gain as condition, with gain as reason, transgresses a training precept as undertaken: that virtue has gain as its limit” (Paṭis I 43), |
Eteneva upāyena itarānipi vitthāretabbāni. |
and the rest should be elaborated in the same way. |
Apariyantavissajjanepi vuttaṃ "katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? |
Also in the answer dealing with the unlimited it is said: “What is virtue that does not have gain as its limit? |
Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati, idaṃ taṃ sīlaṃ na lābhapariyanta"nti (paṭi. ma. 1.38). |
Here someone does not, with gain as cause, with gain as condition, with gain as reason, even arouse the thought of transgressing a training precept as undertaken, how then shall he actually transgress it? That virtue does not have gain as its limit” (Paṭis I 44), |
Etenevupāyena itarānipi vitthāretabbāni. |
and the rest should be elaborated in the same way. |
Evaṃ sapariyantāpariyantavasena duvidhaṃ. |
So it is of two kinds as limited and unlimited. |
Sattamaduke sabbampi sāsavaṃ sīlaṃ lokiyaṃ. |
32.8.In the seventh dyad all virtue subject to cankers is mundane; |
Anāsavaṃ lokuttaraṃ. |
that not subject to cankers is supramundane. |
Tattha lokiyaṃ bhavavisesāvahaṃ hoti bhavanissaraṇassa ca sambhāro. |
Herein, the mundane brings about improvement in future becoming and is a prerequisite for the escape from becoming, |
Yathāha – "vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya, pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya, yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya, vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya, etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādācittassa vimokkho"ti (pari. 366). |
according as it is said: “Discipline is for the purpose of restraint, restraint is for the purpose of non- remorse, non-remorse is for the purpose of gladdening, gladdening is for the purpose of happiness, happiness is for the purpose of tranquillity, tranquillity is for the purpose of bliss-(sukha), bliss-(sukha) is for the purpose of concentration, concentration is for the purpose of correct knowledge and vision, correct knowledge and vision is for the purpose of dispassion, dispassion is for the purpose of fading away [of greed], fading away is for the purpose of deliverance, deliverance is for the purpose of knowledge and vision of deliverance, knowledge and vision of deliverance is for the purpose of complete extinction [of craving, etc.] through not clinging. Talk has that purpose, counsel has that purpose, support has that purpose, giving ear has that purpose, that is to say, the liberation of the mind through not clinging” (Vin V 164). |
Lokuttaraṃ bhavanissaraṇāvahaṃ hoti paccavekkhaṇañāṇassa ca bhūmīti evaṃ lokiyalokuttaravasena duvidhaṃ. |
The supramundane brings about the escape from becoming and is the plane of reviewing knowledge. So it is of two kinds as mundane and supramundane. |
12.Tikesu paṭhamattike hīnena chandena cittena vīriyena vīmaṃsāya vā pavattitaṃ hīnaṃ. |
33. 9. In the first of the triads the inferior is produced by inferior zeal, [purity of] consciousness, energy, or inquiry; |
Majjhimehi chandādīhi pavattitaṃ majjhimaṃ. |
the medium is produced by medium zeal, etc.; |
Paṇītehi paṇītaṃ. |
the superior, by superior (zeal, and so on). |
Yasakāmatāya vā samādinnaṃ hīnaṃ. |
That undertaken out of desire for fame is inferior; |
Puññaphalakāmatāya majjhimaṃ. |
that undertaken out of desire for the fruits of merit is medium; |
Kattabbamevidanti ariyabhāvaṃ nissāya samādinnaṃ paṇītaṃ. |
that undertaken for the sake of the noble state thus, “This has to be done” is superior. |
"Ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā"ti evaṃ attukkaṃsanaparavambhanādīhi upakkiliṭṭhaṃ vā hīnaṃ. |
Or again, that defiled by self-praise and disparagement of others, etc., thus, “I am possessed of virtue, but these other bhikkhus are ill-conducted and evil-natured” (M I 193), is inferior; |
Anupakkiliṭṭhaṃ lokiyaṃ sīlaṃ majjhimaṃ. |
undefiled mundane virtue is medium; |
Lokuttaraṃ paṇītaṃ. |
supramundane is superior. |
Taṇhāvasena vā bhavabhogatthāya pavattitaṃ hīnaṃ. |
Or again, that motivated by craving, the purpose of which is to enjoy continued existence, is inferior; |
Attano vimokkhatthāya pavattitaṃ majjhimaṃ. |
that practiced for the purpose of one’s own deliverance is medium; |
Sabbasattānaṃ vimokkhatthāya pavattitaṃ pāramitāsīlaṃ paṇītanti evaṃ hīnamajjhimapaṇītavasena tividhaṃ. |
the virtue of the perfections practiced for the deliverance of all beings is superior. So it is of three kinds as inferior, medium, and superior. |
Dutiyattike attano ananurūpaṃ pajahitukāmena attagarunā attanigāravena pavattitaṃ attādhipateyyaṃ. |
34.10. In the second triad that practiced out of self-regard by one who regards self and desires to abandon what is unbecoming to self is virtue giving precedence to self. |
Lokāpavādaṃ pariharitukāmena lokagarunā loke gāravena pavattitaṃ lokādhipateyyaṃ. |
That practiced out of regard for the world and out of desire to ward off the censure of the world is virtue giving precedence to the world. |
Dhammamahattaṃ pūjetukāmena dhammagarunā dhammagāravena pavattitaṃ dhammādhipateyyanti evaṃ attādhipateyyādivasena tividhaṃ. |
That practiced out of regard for the Dhamma and out of desire to honour the majesty of the Dhamma is virtue giving precedence to the Dhamma. So it is of three kinds as giving precedence to self, and so on. |
Tatiyattike yaṃ dukesu nissitanti vuttaṃ, taṃ taṇhādiṭṭhīhi parāmaṭṭhattā parāmaṭṭhaṃ. |
35.11. In the third triad the virtue that in the dyads was called dependent (no. 5) is adhered-to because it is adhered-to through craving and [false] view. |
Puthujjanakalyāṇakassa maggasambhārabhūtaṃ sekkhānañca maggasampayuttaṃ aparāmaṭṭhaṃ. |
That practiced by the magnanimous ordinary man as the prerequisite of the path, and that associated with the path in trainers, are not-adhered-to. |
Sekkhāsekkhānaṃ phalasampayuttaṃ paṭippassaddhanti evaṃ parāmaṭṭhādivasena tividhaṃ. |
That associated with trainers’ and non-trainers’ fruition is tranquillized. So it is of three kinds as adhered-to, and so on. |
Catutthattike yaṃ āpattiṃ anāpajjantena pūritaṃ, āpajjitvā vā puna katapaṭikammaṃ, taṃ visuddhaṃ. |
36.12. In the fourth triad that fulfilled by one who has committed no offence or has made amends after committing one is pure. |
Āpattiṃ āpannassa akatapaṭikammaṃ avisuddhaṃ. |
So long as he has not made amends after committing an offence it is impure. |
Vatthumhi vā āpattiyā vā ajjhācāre vā vematikassa sīlaṃ vematikasīlaṃ nāma. |
Virtue in one who is dubious about whether a thing constitutes an offence or about what grade of offence has been committed or about whether he has committed an offence is dubious. |
Tattha yoginā avisuddhasīlaṃ visodhetabbaṃ, vematike vatthujjhācāraṃ akatvā vimati paṭivinetabbā "iccassa phāsu bhavissatī"ti evaṃ visuddhādivasena tividhaṃ. |
Herein, the meditator should purify impure virtue. If dubious, he should avoid cases about which he is doubtful and should get his doubts cleared up. In this way his mind will be kept at rest. So it is of three kinds as pure, and so on. |
Pañcamattike catūhi ariyamaggehi tīhi ca sāmaññaphalehi sampayuttaṃ sīlaṃ sekkhaṃ. |
37.13. In the fifth triad the virtue associated with the four paths and with the [first] three fruitions is that of the trainer. |
Arahattaphalasampayuttaṃ asekkhaṃ. |
That associated with the fruition of Arahantship is that of the non-trainer. |
Sesaṃ nevasekkhanāsekkhanti evaṃ sekkhādivasena tividhaṃ. |
The remaining kinds are that of the neither- trainer-nor-non-trainer. So it is of three kinds as that of the trainer, and so on. |
Paṭisambhidāyaṃ pana yasmā loke tesaṃ tesaṃ sattānaṃ pakatipi sīlanti vuccati, yaṃ sandhāya "ayaṃ sukhasīlo, ayaṃ dukkhasīlo, ayaṃ kalahasīlo, ayaṃ maṇḍanasīlo"ti bhaṇanti, tasmā tena pariyāyena "tīṇi sīlāni, kusalasīlaṃ akusalasīlaṃ abyākatasīlanti (paṭi. ma. 1.39). |
38.But in the world the nature of such and such beings is called their “habit” (sīla) of which they say: “This one is of happy habit (sukha-sīla), this one is of unhappy habit, this one is of quarrelsome habit, this one is of dandified habit.” Because of that it is said in the Paṭisambhidā figuratively: “Three kinds of virtue (habit): profitable virtue, unprofitable virtue, indeterminate virtue” (Paṭis I 44). |
Evaṃ kusalādivasenapi tividhanti vuttaṃ. |
So it is also called of three kinds as profitable, and so on. |
Tattha akusalaṃ imasmiṃ atthe adhippetassa sīlassa lakkhaṇādīsu ekenapi na sametīti idha na upanītaṃ, tasmā vuttanayenevassa tividhatā veditabbā. |
Of these, the unprofitable is not included here since it has nothing whatever to do with the headings beginning with the characteristic, which define virtue in the sense intended in this [chapter]. So the threefoldness should be understood only in the way already stated. |
13.Catukkesu paṭhamacatukke – |
39.14. In the first of the tetrads: |
Yodha sevati dussīle, sīlavante na sevati; |
The unvirtuous he cultivates, He visits not the virtuous, |
Vatthuvītikkame dosaṃ, na passati aviddasu. |
And in his ignorance he sees No fault in a transgression here, |
Micchāsaṅkappabahulo, indriyāni na rakkhati; |
With wrong thoughts often in his mind His faculties he will not guard— |
Evarūpassa ve sīlaṃ, jāyate hānabhāgiyaṃ. |
Virtue in such a constitution Comes to partake of diminution. |
Yo panattamano hoti, sīlasampattiyā idha; |
But he whose mind is satisfied. With virtue that has been achieved, |
Kammaṭṭhānānuyogamhi, na uppādeti mānasaṃ. |
Who never thinks to stir himself And take a meditation subject up, |
Tuṭṭhassa sīlamattena, aghaṭantassa uttari; |
Contented with mere virtuousness, Nor striving for a higher state— |
Tassa taṃ ṭhitibhāgiyaṃ, sīlaṃ bhavati bhikkhuno. |
His virtue bears the appellation Of that partaking of stagnation. |
Sampannasīlo ghaṭati, samādhatthāya yo pana; |
But who, possessed of virtue, strives With concentration for his aim— |
Visesabhāgiyaṃ sīlaṃ, hoti etassa bhikkhuno. |
That bhikkhu’s virtue in its function Is called partaking of distinction. |
Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati; |
Who finds mere virtue not enough But has dispassion for his goal— |
Hoti nibbedhabhāgiyaṃ, sīlametassa bhikkhunoti. |
His virtue through such aspiration Comes to partake of penetration. |
Evaṃ hānabhāgiyādivasena catubbidhaṃ. |
So it is of four kinds as partaking of diminution, and so on. |
Dutiyacatukke bhikkhū ārabbha paññattasikkhāpadāni, yāni ca nesaṃ bhikkhunīnaṃ paññattito rakkhitabbāni, idaṃ bhikkhusīlaṃ. |
40.15. In the second tetrad there are training precepts announced for bhikkhus to keep irrespective of what is announced for bhikkhunīs. This is the virtue of bhikkhus. |
Bhikkhuniyo ārabbha paññattasikkhāpadāni, yāni ca tāsaṃ bhikkhūnaṃ paññattito rakkhitabbāni, idaṃ bhikkhunisīlaṃ. |
There are training precepts announced for bhikkhunīs to keep irrespective of what is announced for bhikkhus. This is the virtue of bhikkhunīs. |
Sāmaṇerasāmaṇerīnaṃ dasasīlāni anupasampannasīlaṃ. |
The ten precepts of virtue for male and female novices are the virtue of the not fully admitted. |
Upāsakaupāsikānaṃ niccasīlavasena pañcasikkhāpadāni, sati vā ussāhe dasa, uposathaṅgavasena aṭṭhāti idaṃ gahaṭṭhasīlanti evaṃ bhikkhusīlādivasena catubbidhaṃ. |
The five training precepts—ten when possible—as a permanent undertaking and eight as the factors of the Uposatha Day,10 for male and female lay followers are the virtue of the laity. So it is of four kinds as the virtue of bhikkhus, and so on. |
Tatiyacatukke uttarakurukānaṃ manussānaṃ avītikkamo pakatisīlaṃ. |
41.16. In the third tetrad the non-transgression on the part of Uttarakuru human beings is natural virtue. |
Kuladesapāsaṇḍānaṃ attano attano mariyādācārittaṃ ācārasīlaṃ. |
Each clan’s or locality’s or sect’s own rules of conduct are customary virtue. |
"Dhammatā esā, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti na bodhisattamātu purisesu mānasaṃ uppajji kāmaguṇūpasaṃhita"nti evaṃ vuttaṃ bodhisattamātusīlaṃ dhammatāsīlaṃ. |
The virtue of the Bodhisatta’s mother described thus: “It is the necessary rule, Ānanda, that when the Bodhisatta has descended into his mother’s womb, no thought of men that is connected with the cords of sense desire comes to her” (D II 13), is necessary virtue. |
Mahākassapādīnaṃ pana suddhasattānaṃ, bodhisattassa ca tāsu tāsu jātīsu sīlaṃ pubbahetukasīlanti evaṃ pakatisīlādivasena catubbidhaṃ. |
But the virtue of such pure beings as Mahā Kassapa, etc., and of the Bodhisatta in his various births is virtue due to previous causes. So it is of four kinds as natural virtue, and so on. |
Catutthacatukke yaṃ bhagavatā "idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū"ti (vibha. 508; dī. ni. 1.193) vaṃ vuttaṃ sīlaṃ, idaṃ pātimokkhasaṃvarasīlaṃ nāma. |
42.17. In the fourth tetrad: (a) The virtue described by the Blessed One thus: “Here a bhikkhu dwells restrained with the Pātimokkha restraint, possessed of the [proper] conduct and resort, and seeing fear in the slightest fault, he trains himself by undertaking the precepts of training, (Vibh 244)” is virtue of Pātimokkha restraint. |
Yaṃ pana "so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. |
(b) That described thus: “On seeing a visible object with the eye, he apprehends neither the signs nor the particulars through which, if he left the eye faculty unguarded, evil and unprofitable states of covetousness and grief might invade him; he enters upon the way of its restraint, he guards the eye faculty, undertakes the restraint of the eye faculty. |
Sotena saddaṃ sutvā - pe - ghānena gandhaṃ ghāyitvā - pe - jivhāya rasaṃ sāyitvā - pe - kāyena phoṭṭhabbaṃ phusitvā - pe - manasā dhammaṃ viññāya na nimittaggāhī - pe - manindriye saṃvaraṃ āpajjatī"ti (ma. ni. 1.22, 411; dī. ni. 1.213; a. ni. 4.198) vuttaṃ, idaṃ indriyasaṃvarasīlaṃ. |
On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible object with the body … On cognizing a mental object with the mind, he apprehends neither the signs nor the particulars through which, if he left the mind faculty unguarded, evil and unprofitable states of covetousness and grief might invade him; he enters upon the way of its restraint, he guards the mind faculty, undertakes the restraint of the mind faculty (M I 180), is virtue of restraint of the sense faculties. |
Yā pana ājīvahetupaññattānaṃ channaṃ sikkhāpadānaṃ vītikkamassa, "kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā"ti evamādīnañca pāpadhammānaṃ vasena pavattā micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ. |
(c) Abstinence from such wrong livelihood as entails transgression of the six training precepts announced with respect to livelihood and entails the evil states beginning with “Scheming, talking, hinting, belittling, pursuing gain with gain” (M II 75) is virtue of livelihood purification. |
"Paṭisaṅkhā yoniso cīvaraṃ paṭisevati, yāvadeva sītassa paṭighātāyā"ti (ma. ni. 1.23; a. ni. 6.58) ādinā nayena vutto paṭisaṅkhānaparisuddho catupaccayaparibhogo paccayasannissitasīlaṃ nāma. |
(d) Use of the four requisites that is purified by the reflection stated in the way beginning, “Reflecting wisely, he uses the robe only for protection from cold” (M I 10) is called virtue concerning requisites. |
Pātimokkhasaṃvarasīlaṃ Table view Original pali |
14.Tatrāyaṃ ādito paṭṭhāya anupubbapadavaṇṇanāya saddhiṃ vinicchayakathā. |
43.Here is an explanatory exposition together with a word commentary starting from the beginning. |
Idhāti imasmiṃ sāsane. |
(a) Here: in this dispensation. |
Bhikkhūti saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā evaṃ laddhavohāro saddhāpabbajito kulaputto. |
A bhikkhu: a clansman who has gone forth out of faith and is so styled because he sees fear in the round of rebirths (saṃsāre bhayaṃ ikkhanatā) or because he wears cloth garments that are torn and pieced together, and so on. |
Pātimokkhasaṃvarasaṃvutoti ettha pātimokkhanti sikkhāpadasīlaṃ. |
Restrained with the Pātimokkha restraint: here “Pātimokkha” (Rule of the Community)11 is the virtue of the training precepts; |
Tañhi yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi, tasmā pātimokkhanti vuccati. |
for it frees (mokkheti) him who protects (pāti) it, guards it, it sets him free (mocayati) from the pains of the states of loss, etc., that is why it is called Pātimokkha. |
Saṃvaraṇaṃ saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ. |
“Restraint” is restraining; this is a term for bodily and verbal non-transgression. |
Pātimokkhameva saṃvaro pātimokkhasaṃvaro. |
The Pātimokkha itself as restraint is “Pātimokkha restraint.” |
Tena pātimokkhasaṃvarena saṃvuto pātimokkhasaṃvarasaṃvuto, upagato samannāgatoti attho. |
“Restrained with the Pātimokkha restraint” is restrained by means of the restraint consisting in that Pātimokkha; he has it, possesses it, is the meaning. |
Viharatīti iriyati. |
Dwells: bears himself in one of the postures. |
Ācāragocarasampannotiādīnamattho pāḷiyaṃ āgatanayeneva veditabbo. |
44. The meaning of possessed of [the proper] conduct and resort, etc., should be understood in the way in which it is given in the text. |
Vuttañhetaṃ – |
For this is said: |
"Ācāragocarasampanno"ti atthi ācāro, atthi anācāro; |
“Possessed of [the proper] conduct and resort: there is [proper] conduct and improper conduct. |
Tattha katamo anācāro? |
Herein, what is improper conduct? |
Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo, ayaṃ vuccati anācāro. |
Bodily transgression, verbal transgression, bodily and verbal transgression—this is called improper conduct. |
Sabbampi dussīlyaṃ anācāro. |
Also all unvirtuousness is improper conduct. |
Idhekacco veḷudānena vā pattadānena vā pupphaphalasinānadantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro. |
Here someone makes a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks, or by flattery, or by bean-soupery, or by fondling, or by going on errands on foot, or by one or other of the sorts of wrong livelihood condemned by the Buddhas—this is called improper conduct. |
Tattha katamo ācāro? |
Herein, what is [proper] conduct? |
Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati ācāro. |
Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression— this is called [proper] conduct. |
Sabbopi sīlasaṃvaro ācāro. |
Also all restraint through virtue is [proper] conduct. |
Idhekacco na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā na cāṭukamyatāya vā na muggasūpyatāya vā na pāribhaṭyatāya vā na jaṅghapesanikena vā na aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro. |
Here someone “does not make a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks, or by flattery, or by bean-soupery, or by fondling, or by going on errands on foot, or by one or other of the sorts of wrong livelihood condemned by the Buddhas—this is called [proper] conduct.” |
Gocaroti atthi gocaro atthi agocaro. |
45.“[Proper] resort: there is [proper] resort and improper resort. |
Tattha katamo agocaro? |
Herein, what is improper resort? |
Idhekacco vesiyāgocaro vā hoti vidhavā, thullakumārikā, paṇḍaka, bhikkhunī, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro. |
Here someone has prostitutes as resort, or he has widows, old maids, eunuchs, bhikkhunīs, or taverns as resort; or he dwells associated with kings, kings’ ministers, sectarians, sectarians’ disciples, in unbecoming association with laymen; or he cultivates, frequents, honours, such families as are faithless, untrusting, abusive and rude, who wish harm, wish ill, wish woe, wish no surcease of bondage, for bhikkhus and bhikkhunīs, for male and female devotees —this is called improper resort. |
Tattha katamo gocaro? |
Herein, what is [proper] resort? |
Idhekacco na vesiyāgocaro vā hoti - pe - na pānāgāragocaro vā hoti, asaṃsaṭṭho viharati rājūhi - pe - titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni - pe - yogakkhemakāmāni bhikkhūnaṃ - pe - upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati gocaro. |
Here someone does not have prostitutes as resort … or taverns as resort; he does not dwell associated with kings … sectarians’ disciples, in unbecoming association with laymen; he cultivates, frequents, honours, such families as are faithful and trusting, who are a solace, where the yellow cloth glows, where the breeze of sages blows, who wish good, wish well, wish joy, wish surcease of bondage, for bhikkhus and bhikkhunīs, for male and female devotees—this is called [proper] resort. |
Iti iminā ca ācārena iminā ca gocarena upeto hoti samupeto upagato samupagato upapanno sampanno samannāgato, tena vuccati "ācāragocarasampanno"ti (vibha. 511). |
Thus he is furnished with, fully furnished with, provided with, fully provided with, supplied with, possessed of, endowed with, this [proper] conduct and this [proper] resort. Hence it is said, ’Possessed of [the proper] conduct and resort’” (Vibh 246–47). |
Api cettha imināpi nayena ācāragocarā veditabbā. |
46.Furthermore, [proper] conduct and resort should also be understood here in the following way; |
Duvidho hi anācāro kāyiko vācasiko ca. |
for improper conduct is twofold as bodily and verbal. |
Tattha katamo kāyiko anācāro? |
Herein, what is bodily improper conduct? |
Idhekacco saṅghagatopi acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsampi pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati, therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, there bhikkhū anupakhajjāpi tiṭṭhati, anupakhajjāpi nisīdati, navepi bhikkhū āsanena paṭibāhati, jantāgharepi there bhikkhū anāpucchā kaṭṭhaṃ pakkhipati, dvāraṃ pidahati, udakatitthepi there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, antaragharaṃ pavisantopi there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkamma ca therānaṃ bhikkhūnaṃ purato purato gacchati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca yattha kulitthiyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati, kumārakassapi sīsaṃ parāmasati, ayaṃ vuccati kāyiko anācāro. |
“Here someone acts disrespectfully before the Community, and he stands jostling elder bhikkhus, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, talks standing up, talks waving his arms … walks with sandals while elder bhikkhus walk without sandals, walks on a high walk while they walk on a low walk, walks on a walk while they walk on the ground … stands pushing elder bhikkhus, sits pushing them, prevents new bhikkhus from getting a seat … and in the bath house … without asking elder bhikkhus he puts wood on [the stove] … bolts the door … and at the bathing place he enters the water jostling elder bhikkhus, enters it in front of them, bathes jostling them, bathes in front of them, comes out jostling them, comes out in front of them … and entering inside a house he goes jostling elder bhikkhus, goes in front of them, pushing forward he goes in front of them … and where families have inner private screened rooms in which the women of the family … the girls of the family, sit, there he enters abruptly, and he strokes a child’s head” (Nidd I 228–29). This is called bodily improper conduct. |
Tattha katamo vācasiko anācāro? |
47.Herein, what is verbal improper conduct? |
Idhekacco saṅghagatopi acittīkārakato there bhikkhū anāpucchā dhammaṃ bhaṇati. |
“Here someone acts disrespectfully before the Community. Without asking elder bhikkhus he talks on the Dhamma, |
Pañhaṃ vissajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati, antaragharaṃ paviṭṭhopi itthiṃ vā kumāriṃ vā evamāha – "itthannāme itthaṃgotte kiṃ atthi, yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi, kiṃ pivissāma, kiṃ khādissāma, kiṃ bhuñjissāma. |
answers questions, recites the Pātimokkha, talks standing up, talks waving his arms … having entered inside a house, he speaks to a woman or a girl thus: ‘You, so- and-so of such-and-such a clan, what is there? Is there rice gruel? Is there cooked rice? Is there any hard food to eat? What shall we drink? What hard food shall we eat? What soft food shall we eat? |
Kiṃ vā me dassathā"ti vippalapati, ayaṃ vuccati vācasiko anācāro (mahāni. 87). |
Or what will you give me?’ —he chatters like this” (Nidd I 230). This is called verbal improper conduct. |
Paṭipakkhavasena panassa ācāro veditabbo. |
48. Proper conduct should be understood in the opposite sense to that. |
Apica bhikkhu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho āraddhavīriyo ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācāro. |
Furthermore, a bhikkhu is respectful, deferential, possessed of conscience and shame, wears his inner robe properly, wears his upper robe properly, his manner inspires confidence whether in moving forwards or backwards, looking ahead or aside, bending or stretching, his eyes are downcast, he has (a good) deportment, he guards the doors of his sense faculties, knows the right measure in eating, is devoted to wakefulness, possesses mindfulness and full awareness, wants little, is contented, is strenuous, is a careful observer of good behaviour, and treats the teachers with great respect. This is called (proper) conduct. |
Evaṃ tāva ācāro veditabbo. |
This firstly is how (proper) conduct should be understood. |
Gocaro pana tividho upanissayagocaro ārakkhagocaro upanibandhagocaroti. |
49.(Proper) resort is of three kinds: (proper) resort as support, (proper) resort as guarding, and (proper) resort as anchoring. |
Tattha katamo upanissayagocaro? |
Herein, what is (proper) resort as support? |
Dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti. |
A good friend who exhibits the instances of talk,12 in whose presence one hears what has not been heard, corrects what has been heard, gets rid of doubt, rectifies one’s view, and gains confidence; |
Yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro. |
or by training under whom one grows in faith, virtue, learning, generosity and understanding—this is called (proper) resort as support. |
Katamo ārakkhagocaro? |
50.What is (proper) resort as guarding? |
Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī susaṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ vuccati ārakkhagocaro. |
Here “A bhikkhu, having entered inside a house, having gone into a street, goes with downcast eyes, seeing the length of a plough yoke, restrained, not looking at an elephant, not looking at a horse, a carriage, a pedestrian, a woman, a man, not looking up, not looking down, not staring this way and that” (Nidd I 474). This is called (proper) resort as guarding. |
Katamo upanibandhagocaro? |
51.What is (proper) resort as anchoring? |
Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati. |
It is the four foundations of mindfulness on which the mind is anchored; |
Vuttañhetaṃ bhagavatā – "ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? |
for this is said by the Blessed One: “Bhikkhus, what is a bhikkhu’s resort, his own native place? |
Yadidaṃ cattāro satipaṭṭhānā"ti (saṃ. ni. 5.372), ayaṃ vuccati upanibandhagocaro. |
It is these four foundations of mindfulness” (S V 148). This is called (proper) resort as anchoring. |
Iti iminā ca ācārena iminā ca gocarena upeto - pe - samannāgato. |
Being thus furnished with … endowed with, this (proper) conduct and this (proper) resort, |
Tenapi vuccati ācāragocarasampannoti. |
he is also on that account called “one possessed of (proper) conduct and resort.” |
Aṇumattesu vajjesu bhayadassāvīti aṇuppamāṇesu asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. |
52.Seeing fear in the slightest fault (§42): one who has the habit (sīla) of seeing fear in faults of the minutest measure, of such kinds as unintentional contravening of a minor training rule of the Pātimokkha, or the arising of unprofitable thoughts. |
Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbaṃ sammā ādāya sikkhati. |
He trains himself by undertaking (samādāya) the precepts of training: whatever there is among the precepts of training to be trained in, in all that he trains by taking it up rightly (sammā ādāya). |
Ettha ca "pātimokkhasaṃvarasaṃvuto"ti ettāvatā ca puggalādhiṭṭhānāya desanāya pātimokkhasaṃvarasīlaṃ dassitaṃ. |
And here, as far as the words, “one restrained by the Pātimokkha restraint,” virtue of Pātimokkha restraint is shown by discourse in terms of persons.13 |
"Ācāragocarasampanno"tiādi pana sabbaṃ yathāpaṭipannassa taṃ sīlaṃ sampajjati, taṃ paṭipattiṃ dassetuṃ vuttanti veditabbaṃ. |
But all that beginning with the words, “possessed of [proper] conduct and resort” should be understood as said in order to show the way of practice that perfects that virtue in him who so practices it. |
Indriyasaṃvarasīlaṃ Table view Original pali |
15.Yaṃ panetaṃ tadanantaraṃ "so cakkhunā rūpaṃ disvā"tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ, tattha soti pātimokkhasaṃvarasīle ṭhito bhikkhu. |
53.(b) Now, as regards the virtue of restraint of faculties shown next to that in the way beginning, “on seeing a visible object with the eye,” herein he is a bhikkhu established in the virtue of Pātimokkha restraint. |
Cakkhunā rūpaṃ disvāti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā. |
On seeing a visible object with the eye: on seeing a visible object with the eye-consciousness that is capable of seeing visible objects and has borrowed the name “eye” from its instrument. |
Porāṇā panāhu "cakkhu rūpaṃ na passati, acittakattā, cittaṃ na passati, acakkhukattā, dvārārammaṇasaṅghaṭṭe pana cakkhupasādavatthukena cittena passati. |
But the Ancients (porāṇā) said: “The eye does not see a visible object because it has no mind. The mind does not see because it has no eyes. But when there is the impingement of door and object he sees by means of the consciousness that has eye-sensitivity as its physical basis. |
Īdisī panesā 'dhanunā vijjhatī'tiādīsu viya sasambhārakathā nāma hoti, tasmā cakkhuviññāṇena rūpaṃ disvāti ayamevettha attho"ti. |
Now, (an idiom) such as this is called an ‘accessory locution’ (sasambhārakathā), like ‘He shot him with his bow,’ and so on.So the meaning here is this: ‘On seeing a visible object with eye-consciousness.’”14 |
Na nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, diṭṭhamatteyeva saṇṭhāti. |
54.Apprehends neither the signs: he does not apprehend the sign of woman or man, or any sign that is a basis for defilement such as the sign of beauty, etc.; he stops at what is merely seen. |
Nānubyañjanaggāhīti kilesānaṃ anuanubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ na gaṇhāti, yaṃ tattha bhūtaṃ, tadeva gaṇhāti, cetiyapabbatavāsī mahātissatthero viya. |
Nor the particulars: he does not apprehend any aspect classed as hand, foot, smile, laughter, talk, looking ahead, looking aside, etc., which has acquired the name “particular” (anubyañjana) because of its particularizing (anu anu byañjanato) defilements, because of its making them manifest themselves. He only apprehends what is really there. Like the Elder Mahā Tissa who dwelt at Cetiyapabbata. |
Theraṃ kira cetiyapabbatā anurādhapuraṃ piṇḍacāratthāya āgacchantaṃ aññatarā kulasuṇhā sāmikena saddhiṃ bhaṇḍitvā sumaṇḍitapasādhitā devakaññā viya kālasseva anurādhapurato nikkhamitvā ñātigharaṃ gacchantī antarāmagge disvā vipallatthacittā mahāhasitaṃ hasi. |
55.It seems that as the elder was on his way from Cetiyapabbata to Anurādhapura for alms, a certain daughterinlaw of a clan, who had quarrelled with her husband and had set out early from Anurādhapura all dressed up and tricked out like a celestial nymph to go to her relatives’ home, saw him on the road, and being low- minded, [21] she laughed a loud laugh. |
Thero kimetanti olokento tassā dantaṭṭhike asubhasaññaṃ paṭilabhitvā arahattaṃ pāpuṇi. |
[Wondering] “What is that?” the elder looked up and finding in the bones of her teeth the perception of foulness (ugliness), he reached Arahantship.15 |
Tena vuttaṃ – |
Hence it was said: |
"Tassā dantaṭṭhikaṃ disvā, pubbasaññaṃ anussari; |
“He saw the bones that were her teeth, And kept in mind his first perception; |
Tattheva so ṭhito thero, arahattaṃ apāpuṇī"ti. |
And standing on that very spot The elder became an Arahant.” |
Sāmikopi kho panassā anumaggaṃ gacchanto theraṃ disvā "kiñci, bhante, itthiṃ passathā"ti pucchi. |
But her husband, who was going after her, saw the elder and asked, “Venerable sir, did you by any chance see a woman? |
Taṃ thero āha – |
” The elder told him: |
"Nābhijānāmi itthī vā, puriso vā ito gato; |
“Whether it was a man or woman That went by I noticed not, |
Apica aṭṭhisaṅghāṭo, gacchatesa mahāpathe"ti. |
But only that on this high road There goes a group of bones.” |
Yatvādhikaraṇamenantiādimhi yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ ete abhijjhādayo dhammā anvāssaveyyuṃ anubandheyyuṃ. |
56.As to the words through which, etc., the meaning is: by reason of which, because of which non-restraint of the eye faculty, if he, if that person, left the eye faculty unguarded, remained with the eye door unclosed by the door-panel of mindfulness, these states of covetousness, etc., might invade, might pursue, might threaten, him. |
Tassa saṃvarāya paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya paṭipajjati. |
He enters upon the way of its restraint: he enters upon the way of closing that eye faculty by the door-panel of mindfulness. |
Evaṃ paṭipajjantoyeva ca rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatītipi vuccati. |
It is the same one of whom it is said he guards the eye faculty, undertakes the restraint of the eye faculty. |
Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi. |
57.Herein, there is neither restraint nor non-restraint in the actual eye faculty, |
Na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati. |
since neither mindfulness nor forgetfulness arises in dependence on eye-sensitivity. |
Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati. |
On the contrary when a visible datum as object comes into the eye’s focus, then, after the life-continuum has arisen twice and ceased, the functional mind-element accomplishing the function of adverting arises and ceases. |
Tato cakkhuviññāṇaṃ dassanakiccaṃ. |
After that, eye- consciousness with the function of seeing; |
Tato vipākamanodhātu sampaṭicchanakiccaṃ. |
after that, resultant mind-element with the function of receiving; |
Tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ. |
after that, resultant root-causeless mind-consciousness- element with the function of investigating; |
Tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tadanantaraṃ javanaṃ javati. |
after that, functional root-causeless mind-consciousness-element accomplishing the function of determining arises and ceases. Next to that, impulsion impels.16 |
Tatrāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi. |
Herein, there is neither restraint nor non- restraint on the occasion of the life-continuum, or on any of the occasions beginning with adverting. |
Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. |
But there is non-restraint if unvirtuousness or forgetfulness or unknowing or impatience or idleness arises at the moment of impulsion. |
Evaṃ honto pana so cakkhundriye asaṃvaroti vuccati. |
When this happens, it is called “non-restraint in the eye faculty.” [22] |
Kasmā? |
58.Why is that? |
Yasmā tasmiṃ sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. |
Because when this happens, the door is not guarded, nor are the life-continuum and the consciousnesses of the cognitive series. |
Yathā kiṃ? |
Like what? |
Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā honti, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. |
Just as, when a city’s four gates are not secured, although inside the city house doors, storehouses, rooms, etc., are secured, yet all property inside the city is unguarded and unprotected |
Nagaradvārena hi pavisitvā corā yadicchanti, taṃ kareyyuṃ, evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. |
since robbers coming in by the city gates can do as they please, so too, when unvirtuousness, etc., arise in impulsion in which there is no restraint, then the door too is unguarded, and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting. |
Tasmiṃ pana sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. |
But when virtue, etc., has arisen in it, then the door too is guarded and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting. |
Yathā kiṃ? |
Like what? |
Yathā nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā honti, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. |
Just as, when the city gates are secured, although inside the city the houses, etc., are not secured, yet all property inside the city is well guarded, well protected, |
Nagaradvāresu hi pihitesu corānaṃ paveso natthi, evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni. |
since when the city gates are shut there is no ingress for robbers, so too, when virtue, etc., have arisen in impulsion, the door too is guarded and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting. |
Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto. |
Thus although it actually arises at the moment of impulsion, it is nevertheless called “restraint in the eye faculty.” |
Sotena saddaṃ sutvātiādīsupi eseva nayo. |
59.So also as regards the phrases on hearing a sound with the ear and so on. |
Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvarasīlanti veditabbaṃ. |
So it is this virtue, which in brief has the characteristic of avoiding apprehension of signs entailing defilement with respect to visible objects, etc.., that should be understood as virtue of restraint of faculties. |
Ājīvapārisuddhisīlaṃ Table view Original pali |
16.Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle ājīvahetu paññattānaṃ channaṃ sikkhāpadānanti yāni tāni "ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa. |
60.(c) Now, as regards the virtue of livelihood purification mentioned above next to the virtue of restraint of the faculties (§42), the words of the six precepts announced on account of livelihood mean, of the following six training precepts announced thus: “With livelihood as cause, with livelihood as reason, one of evil wishes, a prey to wishes, lays claim to a higher than human state that is non-existent, not a fact,” the contravention of which is defeat (expulsion from the Order); |
Ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa. |
“with livelihood as cause, with livelihood as reason, he acts as go-between,” the contravention of which is an offence entailing a meeting of the Order; |
Ājīvahetu ājīvakāraṇā 'yo te vihāre vasati so bhikkhu arahā'ti bhaṇati, paṭivijānantassa āpatti thullaccayassa. |
“with livelihood as cause, with livelihood as reason, he says, ‘A bhikkhu who lives in your monastery is an Arahant,’” the contravention of which is a serious offence in one who is aware of it; |
Ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. |
“with livelihood as cause, with livelihood as reason, a bhikkhu who is not sick eats superior food that he has ordered for his own use,” the contravention of which is an offence requiring expiation: |
Ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni agilānā attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. |
“With livelihood as cause, with livelihood as reason, a bhikkhunī who is not sick eats superior food that she has ordered for her own use,” the contravention of which is an offence requiring confession; |
Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassā"ti (pari. 287) evaṃ paññattāni cha sikkhāpadāni, imesaṃ channaṃ sikkhāpadānaṃ. |
“with livelihood as cause, with livelihood as reason, one who is not sick eats curry or boiled rice that he has ordered for his own use,” the contravention of which is an offence of wrongdoing (Vin V 146). Of these six precepts.17 |
Kuhanātiādīsu ayaṃ pāḷi, "tattha katamā kuhanā? |
61.As regards scheming, etc. (§42), this is the text: “Herein, what is scheming? |
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, ayaṃ vuccati kuhanā. |
It is the grimacing, grimacery, scheming, schemery, schemedness,18 by what is called rejection of requisites or by indirect talk, or it is the disposing, posing, composing, of the deportment on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called scheming. |
"Tattha katamā lapanā? |
62.”Herein, what is talking? |
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭyatā, ayaṃ vuccati lapanā. |
Talking at others, talking, talking round, talking up, continual talking up, persuading, continual persuading, suggesting, continual suggesting, ingratiating chatter, flattery, bean-soupery, fondling, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called talking. |
"Tattha katamā nemittikatā? |
63.”Herein, what is hinting? |
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā, ayaṃ vuccati nemittikatā. |
A sign to others, giving a sign, indication, giving indication, indirect talk, roundabout talk, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called hinting. |
"Tattha katamā nippesikatā? |
64. ”Herein, what is belittling? |
Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahanā ukkhepanā samukkhepanā khipanā saṃkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā, ayaṃ vuccati nippesikatā. |
Abusing of others, disparaging, reproaching, snubbing, continual snubbing, ridicule, continual ridicule, denigration, continual denigration, tale-bearing, backbiting, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called belittling. |
"Tattha katamā lābhena lābhaṃ nijigīsanatā? |
65.”Herein, what is pursuing gain with gain? |
Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati, amutra vā laddhaṃ āmisaṃ idha āharati. |
Seeking, seeking for, seeking out, going in search of, searching for, searching out material goods by means of material goods, such as carrying there goods that have been got from here, |
Yā evarūpā āmisena āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā, ayaṃ vuccati lābhena lābhaṃ nijigīsanatā"ti (vibha. 862-865). |
or carrying here goods that have been got from there, by one bent on gain, honour and renown, by one of evil wishes, a prey to wishes—this is called pursuing gain with gain.”19 (Vibh 352–53) |
17.Imissā pana pāḷiyā evamattho veditabbo. |
66.The meaning of this text should be understood as follows: |
Kuhananiddese tāva lābhasakkārasilokasannissitassāti lābhañca sakkārañca kittisaddañca sannissitassa, patthayantassāti attho. |
Firstly, as regards description of scheming: on the part of one bent on gain, honour and renown is on the part of one who is bent on gain, on honour, and on reputation; on the part of one who longs for them, is the meaning. |
Pāpicchassāti asantaguṇadīpanakāmassa. |
Of one of evil wishes: of one who wants to show qualities that he has not got. |
Icchāpakatassāti icchāya apakatassa, upaddutassāti attho. |
A prey to wishes:20 the meaning is, of one who is attacked by them. |
Ito paraṃ yasmā paccayapaṭisevanasāmantajappanairiyāpathasannissitavasena mahāniddese tividhaṃ kuhanavatthu āgataṃ. |
And after this the passage beginning or by what is called rejection of requisites is given in order to show the three instances of scheming given in the Mahāniddesa as rejection of requisites, indirect talk, and that based on deportment. |
Tasmā tividhampetaṃ dassetuṃ paccayapaṭisevanasaṅkhātena vāti evamādi āraddhaṃ. |
|
Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena, te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ "aho ayyo appiccho na kiñci paṭiggaṇhituṃ icchati, suladdhaṃ vata no assa sace appamattakampi kiñci paṭiggaṇheyyā"ti nānāvidhehi upāyehi paṇītāni cīvarādīni upanentānaṃ tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti api sakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. |
67.Herein, [a bhikkhu] is invited to accept robes, etc., and, precisely because he wants them, he refuses them out of evil wishes. And then, since he knows that those householders believe in him implicitly when they think, “Oh, how few are our lord’s wishes! He will not accept a thing! ” and they put fine robes, etc., before him by various means, he then accepts, making a show that he wants to be compassionate towards them—it is this hypocrisy of his, which becomes the cause of their subsequently bringing them even by cartloads, that should be understood as the instance of scheming called rejection of requisites. |
Vuttañhetaṃ mahāniddese – |
68.For this is said in the Mahāniddesa: |
"Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? |
“What is the instance of scheming called rejection of requisites? |
Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. |
Here householders invite bhikkhus [to accept] robes, alms food, resting place, and the requisite of medicine as cure for the sick. |
So pāpiccho icchāpakato atthiko cīvara - pe - parikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti. |
One who is of evil wishes, a prey to wishes, wanting robes … alms food … resting place … the requisite of medicine as cure for the sick, refuses robes … |
Piṇḍapātaṃ - pe - senāsanaṃ. |
alms food … resting place … |
Gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. |
the requisite of medicine as cure for the sick, because he wants more. |
So evamāha – 'kiṃ samaṇassa mahagghena cīvarena, etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ katvā dhāreyya. |
He says: ‘What has an ascetic to do with expensive robes? It is proper for an ascetic to gather rags from a charnel ground or from a rubbish heap or from a shop and make them into a patchwork cloak to wear. |
Kiṃ samaṇassa mahagghena piṇḍapātena etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. |
What has an ascetic to do with expensive alms food? It is proper for an ascetic to get his living by the dropping of lumps [of food into his bowl] while he wanders for gleanings. |
Kiṃ samaṇassa mahagghena senāsanena, etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa abbhokāsiko vā. |
What has an ascetic to do with an expensive resting place? It is proper for an ascetic to be a tree-root-dweller or an open-air-dweller. |
Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena, etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā hariṭakīkhaṇḍena vā osadhaṃ kareyyā'ti. |
What has an ascetic to do with an expensive requisite of medicine as cure for the sick? It is proper for an ascetic to cure himself with putrid urine21 and broken gallnuts.’ |
Tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati, tamenaṃ gahapatikā evaṃ jānanti 'ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo'ti. |
Accordingly he wears a coarse robe, eats coarse alms food, uses a coarse resting place, uses a coarse requisite of medicine as cure for the sick. Then householders think, ‘This ascetic has few wishes, is content, is secluded, keeps aloof from company, is strenuous, is a preacher of asceticism,’ |
Bhiyyo bhiyyo nimantenti cīvara - pe - parikkhārehi. |
and they invite him more and more [to accept] robes, alms food, resting places, and the requisite of medicine as cure for the sick. |
So evamāha – 'tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. |
He says: ‘With three things present a faithful clansman produces much merit: |
Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. |
with faith present a faithful clansman produces much merit, |
Deyyadhammassa - pe - dakkhiṇeyyānaṃ sammukhībhāvāsaddhokulaputto bahuṃ puññaṃ pasavati. |
with goods to be given present a faithful clansman produces much merit, with those worthy to receive present a faithful clansman produces much merit. |
Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako, sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti, na mayhaṃ iminā attho. |
You have faith; the goods to be given are here; and I am here to accept. If I do not accept, then you will be deprived of the merit. That is no good to me. |
Apica tumhākaṃyeva anukampāya paṭiggaṇhāmī'ti. |
Rather will I accept out of compassion for you.” |
Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti. |
Accordingly he accepts many robes, |
Bahumpi piṇḍapātaṃ - pe - bhesajjaparikkhāraṃ paṭiggaṇhāti. |
he accepts much alms food, he accepts many resting places, he accepts many requisites of medicine as cure for the sick. |
Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthū"ti (mahāni. 87). |
Such grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called rejection of requisites’ (Nidd I 224–25). |
Pāpicchasseva pana sato uttarimanussadhammādhigamaparidīpanavācāya tathā tathā vimhāpanaṃ sāmantajappanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. |
69.It is hypocrisy on the part of one of evil wishes, who gives it to be understood verbally in some way or other that he has attained a higher than human state, that should be understood as the instance of scheming called indirect talk, |
Yathāha – |
according as it is said: |
"Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? |
“What is the instance of scheming called indirect talk? |
Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo 'evaṃ maṃ jano sambhāvessatī'ti ariyadhammasannissitaṃ vācaṃ bhāsati 'yo evarūpaṃ cīvaraṃ dhāreti, so samaṇo mahesakkho'ti bhaṇati. |
Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] ‘Thus people will admire me’ speaks words about the noble state. He says, ‘He who wears such a robe is a very important ascetic.’ |
'Yo evarūpaṃ pattaṃ lohathālakaṃ. |
He says, ‘He who carries such a bowl, |
Dhammakaraṇaṃ parissāvanaṃ kuñcikaṃ, kāyabandhanaṃ upāhanaṃ dhāreti, so samaṇo mahesakkho'ti bhaṇati. |
metal cup, water filler, water strainer, key, wears such a waist band, sandals, is a very important ascetic.’ |
Yassa evarūpo upajjhāyo ācariyo samānupajjhāyako, samānācariyako mitto sandiṭṭho sambhatto sahāyo. |
He says, ‘He who has such a preceptor … teacher … who has the same preceptor, who has the same teacher, who has such a friend, associate, intimate, companion; |
Yo evarūpe vihāre vasati aḍḍhayoge pāsāde hammiye guhāyaṃ leṇe kuṭiyā kūṭāgāre aṭṭe māḷe uddaṇḍe upaṭṭhānasālāyaṃ maṇḍape rukkhamūle vasati, so samaṇo mahesakkho'ti bhaṇati. |
he who lives in such a monastery, lean-to, mansion, villa,22 cave, grotto, hut, pavilion, watch tower, hall, barn, meeting hall, room, at such a tree root, is a very important ascetic.’ |
Atha vā 'korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī'ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. |
Or alternatively, all-gushing, all-grimacing, all-scheming, all-talkative, with an expression of admiration, he utters such deep, mysterious, cunning, obscure, supramundane talk suggestive of voidness as ‘This ascetic is an obtainer of peaceful abidings and attainments such as these.’ |
Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthū"ti (mahāni. 87). |
Such grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called indirect talk” (Nidd I 226–27). |
Pāpicchasseva pana sato sambhāvanādhippāyakatena iriyāpathena vimhāpanaṃ iriyāpathasannissitaṃ kuhanavatthūti veditabbaṃ. |
70.It is hypocrisy on the part of one of evil wishes, which takes the form of deportment influenced by eagerness to be admired, that should be understood as the instance of scheming dependent on deportment, |
Yathāha – "katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu. |
according as it is said: “What is the instance of scheming called deportment? |
Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo 'evaṃ maṃ jano sambhāvessatī'ti gamanaṃ saṇṭhapeti, ṭhānaṃ saṇṭhapeti, nisajjaṃ saṇṭhapeti, sayanaṃ saṇṭhapeti, paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṃ kappeti, samāhito viya gacchati, samāhito viya tiṭṭhati, nisīdati, seyyaṃ kappeti, āpāthakajjhāyī ca hoti, yā evarūpā iriyāpathassa aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ vuccati iriyāpathasaṅkhātaṃ kuhanavatthū"ti (mahāni. 87). |
Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] ‘Thus people will admire me,’ composes his way of walking, composes his way of lying down; he walks studiedly, stands studiedly, sits studiedly, lies down studiedly; he walks as though concentrated, stands, sits, lies down as though concentrated; and he is one who meditates in public. Such disposing, posing, composing, of deportment, grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called deportment” (Nidd I 225–26). |
Tattha paccayapaṭisevanasaṅkhātenāti paccayapaṭisevananti evaṃ saṅkhātena paccayapaṭisevanena vā saṅkhātena. |
71.Herein, the words by what is called rejection of requisites (§61) mean: by what is called thus “rejection of requisites”; or they mean: by means of the rejection of requisites that is so called. |
Sāmantajappitenāti samīpabhaṇitena. |
By indirect talk means: by talking near to the subject. |
Iriyāpathassa vāti catuiriyāpathassa. |
Of deportment means: of the four modes of deportment (postures). |
Aṭṭhapanātiādi ṭhapanā, ādarena vā ṭhapanā. |
Disposing is initial posing, or careful posing. |
Ṭhapanāti ṭhapanākāro. |
Posing is the manner of posing. |
Saṇṭhapanāti abhisaṅkharaṇā, pāsādikabhāvakaraṇanti vuttaṃ hoti. |
Composing is prearranging; assuming a trust-inspiring attitude, is what is meant. |
Bhākuṭikāti padhānapurimaṭṭhitabhāvadassanena bhākuṭikaraṇaṃ, mukhasaṅkocoti vuttaṃ hoti. |
Grimacing is making grimaces by showing great intenseness; facial contraction is what is meant. |
Bhākuṭikaraṇaṃ sīlamassāti bhākuṭiko. |
One who has the habit of making grimaces is a grimacer. |
Bhākuṭikassa bhāvo bhākuṭiyaṃ. |
The grimacer’s state is grimacery. |
Kuhanāti vimhāpanā. |
Scheming is hypocrisy. |
Kuhassa āyanā kuhāyanā. |
The way (āyanā) of a schemer (kuha) is schemery (kuhāyanā). |
Kuhitassa bhāvo kuhitattanti. |
The state of what is schemed is schemedness. |
Lapanāniddese ālapanāti vihāraṃ āgate manusse disvā "kimatthāya bhonto āgatā, kiṃ bhikkhū nimantituṃ, yadi evaṃ gacchatha re, ahaṃ pacchato pattaṃ gahetvā āgacchāmī"ti evaṃ āditova lapanā. |
72.In the description of talking: talking at is talking thus on seeing people coming to the monastery, “What have you come for, good people? What, to invite bhikkhus? If it is that, then go along and I shall come later with [my bowl],” etc.; |
Atha vā attānaṃ upanetvā "ahaṃ tisso, mayi rājā pasanno, mayi asuko ca asuko ca rājamahāmatto pasanno"ti evaṃ attupanāyikā lapanā ālapanā. |
or alternatively, talking at is talking by advertising oneself thus, “I am Tissa, the king trusts me, such and such king’s ministers trust me.” |
Lapanāti puṭṭhassa sato vuttappakārameva lapanaṃ. |
Talking is the same kind of talking on being asked a question. |
Sallapanāti gahapatikānaṃ ukkaṇṭhane bhītassa okāsaṃ datvā datvā suṭṭhu lapanā. |
Talking round is roundly talking by one who is afraid of householders’ displeasure because he has given occasion for it. |
Ullapanāti mahākuṭumbiko mahānāviko mahādānapatīti evaṃ uddhaṃ katvā lapanā. |
Talking up is talking by extolling people thus, “He is a great land-owner, a great ship-owner, a great lord of giving.” |
Samullapanāti sabbatobhāgena uddhaṃ katvā lapanā. |
Continual talking up is talking by extolling [people] in all ways. |
Unnahanāti "upāsakā pubbe īdise kāle navadānaṃ detha, idāni kiṃ na dethā"ti evaṃ yāva "dassāma, bhante, okāsaṃ na labhāmā"tiādīni vadanti, tāva uddhaṃ uddhaṃ nahanā, veṭhanāti vuttaṃ hoti. |
73.Persuading is progressively involving23 [people] thus, “Lay followers, formerly you used to give first-fruit alms at such a time; why do you not do so now? ” until they say, “We shall give, venerable sir, we have had no opportunity,” etc.; entangling, is what is meant. |
Atha vā ucchuhatthaṃ disvā "kuto ābhataṃ upāsakā"ti pucchati. |
Or alternatively, seeing someone with sugarcane in his hand, he asks, “Where are you coming from, lay follower?” |
Ucchukhettato, bhanteti. |
—”From the sugarcane field, venerable sir” |
Kiṃ tattha ucchu madhuranti. |
—”Is the sugarcane sweet there?” |
Khāditvā, bhante, jānitabbanti. |
—”One can find out by eating, venerable sir” |
"Na, upāsaka, bhikkhussa ucchuṃ dethā"ti vattuṃ vaṭṭatīti. |
—”It is not allowed, lay follower, for bhikkhus to say ‘Give [me some] sugarcane.’ |
Yā evarūpā nibbeṭhentassāpi veṭhanakathā, sā unnahanā. |
” Such entangling talk from such an entangler is persuading. |
Sabbatobhāgena punappunaṃ unnahanā samunnahanā. |
Persuading again and again in all ways is continual persuading. |
Ukkācanāti "etaṃ kulaṃ maṃyeva jānāti. |
74.Suggesting is insinuating by specifying thus, “That family alone understands me; |
Sace ettha deyyadhammo uppajjati, mayhameva detī"ti evaṃ ukkhipitvā kācanā ukkācanā, uddīpanāti vuttaṃ hoti. |
if there is anything to be given there, they give it to me only”; pointing to, is what is meant. |
Telakandarikavatthu cettha vattabbaṃ. |
And here the story of the oil-seller should be told.24 |
Sabbatobhāgena pana punappunaṃ ukkācanā samukkācanā. |
Suggesting in all ways again and again is continual suggesting. |
Anuppiyabhāṇitāti saccānurūpaṃ dhammānurūpaṃ vā anapaloketvā punappunaṃ piyabhaṇanameva. |
75.Ingratiating chatter is endearing chatter repeated again and again without regard to whether it is in conformity with truth and Dhamma. |
Cāṭukamyatāti nīcavuttitā attānaṃ heṭṭhato heṭṭhato ṭhapetvā vattanaṃ. |
Flattery is speaking humbly, always maintaining an attitude of inferiority. |
Muggasūpyatāti muggasūpasadisatā. |
Bean-soupery is resemblance to bean soup; |
Yathā hi muggesu paccamānesu kocideva na paccati, avasesā paccanti, evaṃ yassa puggalassa vacane kiñcideva saccaṃ hoti, sesaṃ alīkaṃ, ayaṃ puggalo muggasūpyoti vuccati. |
for just as when beans are being cooked only a few do not get cooked, the rest get cooked, so too the person in whose speech only a little is true, the rest being false, is called a “bean soup”; |
Tassa bhāvo muggasūpyatā. |
his state is bean-soupery. |
Pāribhaṭyatāti pāribhaṭyabhāvo. |
76. Fondling is the state of the act of fondling. |
Yo hi kuladārake dhāti viya aṅkena vā khandhena vā paribhaṭati, dhāretīti attho. |
For when a man fondles children on his lap or on his shoulder like a nurse—he nurses, is the meaning— |
Tassa paribhaṭassa kammaṃ pāribhaṭyuṃ. |
that fondler’s act is the act of fondling. |
Pāribhaṭyassa bhāvo pāribhaṭyatāti. |
The state of the act of fondling is fondling. |
Nemittikatāniddese nimittanti yaṃkiñci paresaṃ paccayadānasaññājanakaṃ kāyavacīkammaṃ. |
77.In the description of hinting (nemittikatā): a sign (nimitta) is any bodily or verbal act that gets others to give requisites. |
Nimittakammanti khādanīyaṃ gahetvā gacchante disvā "kiṃ khādanīyaṃ labhitthā"tiādinā nayena nimittakaraṇaṃ. |
Giving a sign is making a sign such as “What have you got to eat? ”, etc., on seeing [people] going along with food. |
Obhāsoti paccayapaṭisaṃyuttakathā. |
Indication is talk that alludes to requisites. |
Obhāsakammanti vacchapālake disvā "kiṃ ime vacchā khīragovacchā udāhu takkagovacchā"ti pucchitvā "khīragovacchā, bhante"ti vutte "na khīragovacchā, yadi khīragovacchā siyuṃ, bhikkhūpi khīraṃ labheyyu"nti evamādinā nayena tesaṃ dārakānaṃ mātāpitūnaṃ nivedetvā khīradāpanādikaṃ obhāsakaraṇaṃ. |
Giving indication: on seeing cowboys, he asks, “Are these milk cows’ calves or buttermilk cows’ calves? ” and when it is said, “They are milk cows’ calves, venerable sir,” [he remarks] “They are not milk cows’ calves. If they were milk cows’ calves the bhikkhus would be getting milk,” etc.; and his getting it to the knowledge of the boys’ parents in this way, and so making them give milk, is giving indication. |
Sāmantajappāti samīpaṃ katvā jappanaṃ. |
78.Indirect talk is talk that keeps near [to the subject]. |
Kulūpakabhikkhu vatthu cettha vattabbaṃ. |
And here there should be told the story of the bhikkhu supported by a family. |
Kulūpako kira bhikkhu bhuñjitukāmo gehaṃ pavisitvā nisīdi. |
A bhikkhu, it seems, who was supported by a family went into the house wanting to eat and sat down. |
Taṃ disvā adātukāmā gharaṇī "taṇḍulā natthī"ti bhaṇantī taṇḍule āharitukāmā viya paṭivissakagharaṃ gatā. |
The mistress of the house was unwilling to give. On seeing him she said, “There is no rice,” and she went to a neighbour’s house as though to get rice. |
Bhikkhupi antogabbhaṃ pavisitvā olokento kavāṭakoṇe ucchuṃ, bhājane guḷaṃ, piṭake loṇamacchaphāle, kumbhiyaṃ taṇḍule, ghaṭe ghataṃ disvā nikkhamitvā nisīdi. |
The bhikkhu went into the storeroom. Looking round, he saw sugarcane in the corner behind the door, sugar in a bowl, a string of salt fish in a basket, rice in a jar, and ghee in a pot. He came out and sat down. |
Gharaṇī "taṇḍule nālattha"nti āgatā. |
When the housewife came back, she said, “I did not get any rice.” |
Bhikkhu "upāsike 'ajja bhikkhā na sampajjissatī'ti paṭikacceva nimittaṃ addasa"nti āha. |
The bhikkhu said, “Lay follower, I saw a sign just now that alms will not be easy to get today.” |
Kiṃ, bhanteti. |
—“What, venerable sir?” |
Kavāṭakoṇe nikkhittaṃ ucchuṃ viya sappaṃ addasaṃ, 'taṃ paharissāmī'ti olokento bhājane ṭhapitaṃ guḷapiṇḍaṃ viya pāsāṇaṃ, leḍḍukena pahaṭena sappena kataṃ piṭake nikkhittaloṇamacchaphālasadisaṃ phaṇaṃ, tassa taṃ leḍḍuṃ ḍaṃsitukāmassa kumbhiyā taṇḍulasadise dante, athassa kupitassa ghaṭe pakkhittaghatasadisaṃ mukhato nikkhamantaṃ visamissakaṃ kheḷanti. |
— ”I saw a snake that was like sugarcane put in the corner behind the door; looking for something to hit it with, I saw a stone like a lump of sugar in a bowl. When the snake had been hit with the clod, it spread out a hood like a string of salt fish in a basket, and its teeth as it tried to bite the clod were like rice grains in a jar. Then the saliva mixed with poison that came out to its mouth in its fury was like ghee put in a pot.” |
Sā "na sakkā muṇḍakaṃ vañcetu"nti ucchuṃ datvā odanaṃ pacitvā ghataguḷamacchehi saddhiṃ sabbaṃ adāsīti. |
She thought, “There is no hoodwinking the shaveling,” so she gave him the sugarcane and she cooked the rice and gave it all to him with the ghee, the sugar and the fish. |
Evaṃ samīpaṃ katvā jappanaṃ sāmantajappāti veditabbaṃ. |
79.Such talk that keeps near [to the subject] should be understood as indirect talk. |
Parikathāti yathā taṃ labhati tassa parivattetvā kathananti. |
Roundabout talk is talking round and round [the subject] as much as is allowed. |
Nippesikatāniddese akkosanāti dasahi akkosavatthūhi akkosanaṃ. |
80.In the description of belittling: abusing is abusing by means of the ten instances of abuse.25 |
Vambhanāti paribhavitvā kathanaṃ. |
Disparaging is contemptuous talk. |
Garahaṇāti assaddho appasannotiādinā nayena dosāropanā. |
Reproaching is enumeration of faults such as “He is faithless, he is an unbeliever.” |
Ukkhepanāti mā etaṃ ettha kathethāti vācāya ukkhipanaṃ. |
Snubbing is taking up verbally thus, “Don’t say that here.” |
Sabbatobhāgena savatthukaṃ sahetukaṃ katvā ukkhepanā samukkhepanā. |
Snubbing in all ways, giving grounds and reasons, is continual snubbing. |
Atha vā adentaṃ disvā "aho dānapatī"ti evaṃ ukkhipanaṃ ukkhepanā. |
Or alternatively, when someone does not give, taking him up thus, “Oh, the prince of givers!” is snubbing; |
Mahādānapatīti evaṃ suṭṭhu ukkhepanā samukkhepanā. |
and the thorough snubbing thus, “A mighty prince of givers! ” is continual snubbing. |
Khipanāti kiṃ imassa jīvitaṃ bījabhojinoti evaṃ uppaṇḍanā. |
Ridicule is making fun of someone thus, “What sort of a life has this man who eats up his seed [grain]?” |
Saṃkhipanāti kiṃ imaṃ adāyakoti bhaṇatha, yo niccakālaṃ sabbesampi natthīti vacanaṃ detīti suṭṭhutaraṃ uppaṇḍanā. |
Continual ridicule is making fun of him more thoroughly thus, “What, you say this man is not a giver who always gives the words ‘There is nothing’ to everyone? ” |
Pāpanāti adāyakattassa avaṇṇassa vā pāpanaṃ. |
81.Denigration26 is denigrating someone by saying that he is not a giver, or by censuring him. |
Sabbatobhāgena pāpanā sampāpanā. |
All-round denigration is continual denigration. |
Avaṇṇahārikāti evaṃ me avaṇṇabhayāpi dassatīti gehato gehaṃ gāmato gāmaṃ janapadato janapadaṃ avaṇṇaharaṇaṃ. |
Tale-bearing is bearing tales from house to house, from village to village, from district to district, [thinking] “So they will give to me out of fear of my bearing tales.” |
Parapiṭṭhimaṃsikatāti purato madhuraṃ bhaṇitvā parammukhe avaṇṇabhāsitā. |
Backbiting is speaking censoriously behind another’s back after speaking kindly to his face; |
Esā hi abhimukhaṃ oloketuṃ asakkontassa parammukhānaṃ piṭṭhimaṃsaṃ khādanamiva hoti, tasmā parapiṭṭhimaṃsikatāti vuttā. |
for this is like biting the flesh of another’s back, when he is not looking, on the part of one who is unable to look him in the face; therefore it is called backbiting. |
Ayaṃ vuccati nippesikatāti ayaṃ yasmā veḷupesikāya viya abbhaṅgaṃ parassa guṇaṃ nippeseti nipuñchati, yasmā vā gandhajātaṃ nipisitvā gandhamagganā viya paraguṇe nipisitvā vicuṇṇetvā esā lābhamagganā hoti, tasmā nippesikatāti vuccatīti. |
This is called belittling (nippesikatā) because it scrapes off (nippeseti), wipes off, the virtuous qualities of others as a bamboo scraper (veḷupesikā) does unguent, or because it is a pursuit of gain by grinding (nippiṃsitvā) and pulverizing others’ virtuous qualities, like the pursuit of perfume by grinding perfumed substances; that is why it is called belittling. |
Lābhena lābhaṃ nijigīsanatāniddese nijigīsanatāti magganā. |
82.`In the description of pursuing gain with gain: pursuing is hunting after. |
Ito laddhanti imamhā gehā laddhaṃ. |
Got from here is got from this house. |
Amutrāti amukamhi gehe. |
There is into that house. |
Eṭṭhīti icchanā. |
Seeking is wanting. |
Gaveṭṭhīti magganā. |
Seeking for is hunting after. |
Pariyeṭṭhīti punappunaṃ magganā. |
Seeking out is hunting after again and again. |
Ādito paṭṭhāya laddhaṃ laddhaṃ bhikkhaṃ tatra tatra kuladārakānaṃ datvā ante khīrayāguṃ labhitvā gatabhikkhuvatthu cettha kathetabbaṃ. |
The story of the bhikkhu who went round giving away the alms he had got at first to children of families here and there and in the end got milk and gruel should be told here. |
Esanātiādīni eṭṭhiādīnameva vevacanāni, tasmā eṭṭhīti esanā. |
Searching, etc., are synonyms for “seeking,” etc., going in search of is seeking; |
Gaveṭṭhīti gavesanā, pariyeṭṭhīti pariyesanā. |
searching for is seeking for; searching out is seeking out. |
Iccevamettha yojanā veditabbā. |
and so the construction here should be understood thus (above). |
Ayaṃ kuhanādīnaṃ attho. |
This is the meaning of scheming, and so on. |
Idāni evamādīnañca pāpadhammānanti ettha ādisaddena "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. |
83.Now, [as regards the words] The evil states beginning with (§42): here the words beginning with should be understood to include the many evil states given in the Brahmajāla Sutta in the way beginning, “Or just as some worthy ascetics, while eating the food given by the faithful, make a living by wrong livelihood, by such low arts as these, |
Seyyathidaṃ, aṅgaṃ, nimittaṃ, uppātaṃ, supinaṃ, lakkhaṇaṃ, mūsikacchinnaṃ, aggihomaṃ, dabbihoma"nti (dī. ni. 1.21) ādinā nayena brahmajāle vuttānaṃ anekesaṃ pāpadhammānaṃ gahaṇaṃ veditabbaṃ. |
that is to say, by palmistry, by fortune-telling, by divining omens, by interpreting dreams, marks on the body, holes gnawed by mice; by fire sacrifice, by spoon oblation …” (D I 9). |
Iti yvāyaṃ imesaṃ ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vītikkamavasena, imesañca "kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā"ti evamādīnaṃ pāpadhammānaṃ vasena pavatto micchājīvo, yā tasmā sabbappakārāpi micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ. |
84.So this wrong livelihood entails the transgression of these six training precepts announced on account of livelihood, and it entails the evil states beginning with “Scheming, talking, hinting, belittling, pursuing gain with gain.” And so it is the abstinence from all sorts of wrong livelihood that is virtue of livelihood purification, |
Tatrāyaṃ vacanattho. |
the word-meaning of which is this: |
Etaṃ āgamma jīvantīti ājīvo. |
on account of it they live, thus it is livelihood. |
Ko so, paccayapariyesanavāyāmo. |
What is that? It is the effort consisting in the search for requisites. |
Pārisuddhīti parisuddhatā. |
“Purification” is purifiedness. |
Ājīvassa pārisuddhi ājīvapārisuddhi. |
“Livelihood purification” is purification of livelihood. |
Paccayasannissitasīlaṃ Table view Original pali |
18.Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ, tattha paṭisaṅkhā yonisoti upāyena pathena paṭisaṅkhāya ñatvā, paccavekkhitvāti attho. |
85.(d) As regards the next kind called virtue concerning requisites, Herein, reflecting wisely is reflecting as the means and as the way;27 by knowing, by reviewing, is the meaning. |
Ettha ca sītassa paṭighātāyātiādinā nayena vuttapaccavekkhaṇameva "yoniso paṭisaṅkhā"ti veditabbaṃ. |
And here it is the reviewing stated in the way beginning, “For protection from cold” that should be understood as “reflecting wisely.” |
Tattha cīvaranti antaravāsakādīsu yaṃkiñci. |
86. Herein, the robe is any one of those beginning with the inner cloth. |
Paṭisevatīti paribhuñjati, nivāseti vā pārupati vā. |
He uses: he employs; dresses in [as inner cloth], or puts on [as upper garment]. |
Yāvadevāti payojanāvadhiparicchedaniyamavacanaṃ, ettakameva hi yogino cīvarapaṭisevane payojanaṃ yadidaṃ sītassa paṭighātāyātiādi, na ito bhiyyo. |
Only [31] is a phrase signifying invariability in the definition of a limit28 of a purpose; the purpose in the meditator’s making use of the robes is that much only, namely, protection from cold, etc., not more than that. |
Sītassāti ajjhattadhātukkhobhavasena vā bahiddhāutupariṇāmanavasena vā uppannassa yassa kassaci sītassa. |
From cold: from any kind of cold arisen either through disturbance of elements internally or through change in temperature externally. |
Paṭighātāyāti paṭihananatthaṃ. |
For protection: for the purpose of warding off; |
Yathā sarīre ābādhaṃ na uppādeti, evaṃ tassa vinodanatthaṃ. |
for the purpose of eliminating it so that it may not arouse affliction in the body. |
Sītabbhāhate hi sarīre vikkhittacitto yoniso padahituṃ na sakkoti, tasmā sītassa paṭighātāya cīvaraṃ paṭisevitabbanti bhagavā anuññāsi. |
For when the body is afflicted by cold, the distracted mind cannot be wisely exerted. That is why the Blessed One permitted the robe to be used for protection from cold. |
Esa nayo sabbattha. |
So in each instance, |
Kevalañhettha uṇhassāti aggisantāpassa. |
except that from heat means from the heat of fire, |
Tassa vanadāhādīsu sambhavo veditabbo. |
the origin of which should be understood as forest fires, and so on. |
Ḍaṃsamakasavātātapasarīsapasamphassānanti ettha pana ḍaṃsāti ḍaṃsanamakkhikā, andhamakkhikātipi vuccanti. |
87.From contact with gadflies and flies, wind and burning and creeping things: here gadflies are flies that bite; they are also called “blind flies.” |
Makasā makasā eva. |
Flies are just flies. |
Vātāti sarajaarajādibhedā. |
Wind is distinguished as that with dust and that without dust. |
Ātapoti sūriyātapo. |
Burning is burning of the sun. |
Sarīsapāti ye keci sarantā gacchanti dīghajātikā sappādayo, tesaṃ daṭṭhasamphasso ca phuṭṭhasamphasso cāti duvidho samphasso, sopi cīvaraṃ pārupitvā nisinnaṃ na bādhati, tasmā tādisesu ṭhānesu tesaṃ paṭighātatthāya paṭisevati. |
Creeping things are any long creatures such as snakes and so on that move by crawling. Contact with them is of two kinds: contact by being bitten and contact by being touched. And that does not worry him who sits with a robe on. So he uses it for the purpose of protection from such things. |
Yāvadevāti puna etassa vacanaṃ niyatapayojanāvadhiparicchedadassanatthaṃ, hirikopīnapaṭicchādanañhi niyatapayojanaṃ, itarāni kadāci kadāci honti. |
88.Only: the word is repeated in order to define a subdivision of the invariable purpose; for the concealment of the private parts is an invariable purpose; the others are purposes periodically. |
Tattha hirikopīnanti taṃ taṃ sambādhaṭṭhānaṃ. |
Herein, private parts are any parts of the pudendum. |
Yasmiṃ yasmiñhi aṅge vivariyamāne hirī kuppati vinassati, taṃ taṃ hiriṃ kopanato hirikopīnanti vuccati. |
For when a member is disclosed, conscience (hiri) is disturbed (kuppati), offended. It is called “private parts” (hirikopīna) because of the disturbance of conscience (hiri-kopana). |
Tassa ca hirikopīnassa paṭicchādanatthanti hirikopīnapaṭicchādanatthaṃ. |
For the purpose of concealing the private parts: for the purpose of the concealment of those private parts. |
Hirikopīnaṃ paṭicchādanatthantipi pāṭho. |
[As well as the reading “hiriko-pīna-paṭicchādanatthaṃ] there is a reading “hirikopīnaṃ paṭicchādanatthaṃ. ” |
Piṇḍapātanti yaṃkiñci āhāraṃ. |
89.Alms food is any sort of food. |
Yo hi koci āhāro bhikkhuno piṇḍolyena patte patitattā piṇḍapātoti vuccati. |
For any sort of nutriment is called “alms food” (piṇḍapāta—lit. “lump-dropping”) because of its having been dropped (patitattā) into a bhikkhu’s bowl during his alms round (piṇḍolya). |
Piṇḍānaṃ vā pāto piṇḍapāto, tattha tattha laddhānaṃ bhikkhānaṃ sannipāto samūhoti vuttaṃ hoti. |
Or alms food (piṇḍapāta) is the dropping (pāta) of the lumps (piṇḍa); it is the concurrence (sannipāta), the collection, of alms (bhikkhā) obtained here and there, is what is meant. |
Neva davāyāti na gāmadārakādayo viya davatthaṃ, kīḷānimittanti vuttaṃ hoti. |
Neither for amusement: neither for the purpose of amusement, as with village boys, etc.; for the sake of sport, is what is meant. |
Na madāyāti na muṭṭhikamallādayo viya madatthaṃ, balamadanimittaṃ porisamadanimittañcāti vuttaṃ hoti. |
Nor for intoxication: not for the purpose of intoxication, as with boxers, etc.; for the sake of intoxication with strength and for the sake of intoxication with manhood, is what is meant. |
Na maṇḍanāyāti na antepurikavesiyādayo viya maṇḍanatthaṃ, aṅgapaccaṅgānaṃ pīṇabhāvanimittanti vuttaṃ hoti. |
Nor for smartening: not for the purpose of smartening, as with royal concubines, courtesans, etc.; for the sake of plumpness in all the limbs, is what is meant. |
Na vibhūsanāyāti na naṭanaccakādayo viya vibhūsanatthaṃ, pasannacchavivaṇṇatānimittanti vuttaṃ hoti. |
Nor for embellishment: not for the purpose of embellishment, as with actors, dancers, etc.; for the sake of a clear skin and complexion, is what is meant. |
Ettha ca neva davāyāti etaṃ mohūpanissayappahānatthaṃ vuttaṃ. |
90. And here the clause neither for amusement is stated for the purpose of abandoning support for delusion; |
Na madāyāti etaṃ dosūpanissayappahānatthaṃ. |
nor for intoxication is said for the purpose of abandoning support for hate; |
Na maṇḍanāya na vibhūsanāyāti etaṃ rāgūpanissayappahānatthaṃ. |
nor for smartening nor for embellishment is said for the purpose of abandoning support for greed. |
Neva davāya na madāyāti cetaṃ attano saṃyojanuppattipaṭisedhanatthaṃ. |
And neither for amusement nor for intoxication is said for the purpose of preventing the arising of fetters for oneself. |
Na maṇḍanāya na vibhūsanāyāti etaṃ parassapi saṃyojanuppattipaṭisedhanatthaṃ. |
Nor for smartening nor for embellishment is said for the purpose of preventing the arising of fetters for another. |
Catūhipi cetehi ayoniso paṭipattiyā kāmasukhallikānuyogassa ca pahānaṃ vuttanti veditabbaṃ. |
And the abandoning of both unwise practice and devotion to indulgence of sense pleasures should be understood as stated by these four. |
Yāvadevāti vuttatthameva. |
Only has the meaning already stated. |
Imassa kāyassāti etassa catumahābhūtikassa rūpakāyassa. |
91.Of this body: of this material body consisting of the four great primaries. |
Ṭhitiyāti pabandhaṭṭhitatthaṃ. |
For the endurance: for the purpose of continued endurance. |
Yāpanāyāti pavattiyā avicchedatthaṃ, cirakālaṭṭhitatthaṃ vā. |
And continuance: for the purpose of not interrupting [life’s continued] occurrence, or for the purpose of endurance for a long time. |
Gharūpatthambhamiva hi jiṇṇagharasāmiko, akkhabbhañjanamiva ca sākaṭiko kāyassa ṭhitatthaṃ yāpanatthañcesa piṇḍapātaṃ paṭisevati, na davamadamaṇḍanavibhūsanatthaṃ. |
He makes use of the alms food for the purpose of the endurance, for the purpose of the continuance, of the body, as the owner of an old house uses props for his house, and as a carter uses axle grease, not for the purpose of amusement, intoxication, smartening, and embellishment. |
Apica ṭhitīti jīvitindriyassetaṃ adhivacanaṃ, tasmā imassa kāyassa ṭhitiyā yāpanāyāti ettāvatā etassa kāyassa jīvitindriyapavattāpanatthantipi vuttaṃ hotīti veditabbaṃ. |
Furthermore, endurance is a term for the life faculty. So what has been said as far as the words for the endurance and continuance of this body can be understood to mean: for the purpose of maintaining the occurrence of the life faculty in this body. |
Vihiṃsūparatiyāti vihiṃsā nāma jighacchā ābādhaṭṭhena. |
92. For the ending of discomfort: hunger is called “discomfort” in the sense of afflicting. |
Tassā uparamatthampesa piṇḍapātaṃ paṭisevati, vaṇālepanamiva uṇhasītādīsu tappaṭikāraṃ viya ca. |
He makes use of alms food for the purpose of ending that, like anointing a wound, like counteracting heat with cold, and so on. |
Brahmacariyānuggahāyāti sakalasāsanabrahmacariyassa ca maggabrahmacariyassa ca anuggahatthaṃ. |
For assisting the life of purity: for the purpose of assisting the life of purity consisting in the whole dispensation and the life of purity consisting in the path. |
Ayañhi piṇḍapātapaṭisevanapaccayā kāyabalaṃ nissāya sikkhattayānuyogavasena bhavakantāranittharaṇatthaṃ paṭipajjanto brahmacariyānuggahāya paṭisevati, kantāranittharaṇatthikā puttamaṃsaṃ (saṃ. ni. 2.63) viya, nadīnittharaṇatthikā kullaṃ (ma. ni. 1.240) viya, samuddanittharaṇatthikā nāvamiva ca. |
For while this [bhikkhu] is engaged in crossing the desert of existence by means of devotion to the three trainings depending on bodily strength whose necessary condition is the use of alms food, he makes use of it to assist the life of purity just as those seeking to cross the desert used their child’s flesh,29 just as those seeking to cross a river use a raft, and just as those seeking to cross the ocean use a ship. |
Itipurāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmīti etaṃ iminā piṇḍapātapaṭisevanena purāṇañca jighacchāvedanaṃ paṭihaṅkhāmi, navañca vedanaṃ aparimitabhojanapaccayaṃ āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakabrāhmaṇānaṃ aññataro viya na uppādessāmītipi paṭisevati, bhesajjamiva gilāno. |
93.Thus I shall put a stop to old feelings and shall not arouse new feelings: [33] thus as a sick man uses medicine, he uses [alms food, thinking]: “By use of this alms food I shall put a stop to the old feeling of hunger, and I shall not arouse a new feeling by immoderate eating, like one of the [proverbial] brahmans, that is, one who eats till he has to be helped up by hand, or till his clothes will not meet, or till he rolls there [on the ground], or till crows can peck from his mouth, or until he vomits what he has eaten. |
Atha vā yā adhunā asappāyāparimitabhojanaṃ nissāya purāṇakammapaccayavasena uppajjanato purāṇavedanāti vuccati. |
Or alternatively, there is that which is called ‘old feelings’ because, being conditioned by former kamma, it arises now in dependence on unsuitable immoderate eating— |
Sappāyaparimitabhojanena tassā paccayaṃ vināsento taṃ purāṇañca vedanaṃ paṭihaṅkhāmi. |
I shall put a stop to that old feeling, forestalling its condition by suitable moderate eating. |
Yā cāyaṃ adhunā kataṃ ayuttaparibhogakammūpacayaṃ nissāya āyatiṃ uppajjanato navavedanāti vuccati. |
And there is that which is called ‘new feeling’ because it will arise in the future in dependence on the accumulation of kamma consisting in making improper use [of the requisite of alms food] now— |
Yuttaparibhogavasena tassā mūlaṃ anibbattento taṃ navañca vedanaṃ na uppādessāmīti evampettha attho daṭṭhabbo. |
I shall also not arouse that new feeling, avoiding by means of proper use the production of its root.” This is how the meaning should be understood here. |
Ettāvatā yuttaparibhogasaṅgaho attakilamathānuyogappahānaṃ dhammikasukhāpariccāgo ca dīpito hotīti veditabbo. |
What has been shown so far can be understood to include proper use [of requisites], abandoning of devotion to self-mortification, and not giving up lawful bliss-(sukha) (pleasure). |
Yātrā ca me bhavissatīti parimitaparibhogena jīvitindriyupacchedakassa iriyāpathabhañjakassa vā parissayassa abhāvato cirakālagamanasaṅkhātā yātrā ca me bhavissati imassa paccayāyattavuttino kāyassātipi paṭisevati, yāpyarogī viya tappaccayaṃ. |
94.And I shall be healthy: “In this body, which exists in dependence on requisites, I shall, by moderate eating, have health called ‘long endurance’ since there will be no danger of severing the life faculty or interrupting the [continuity of the] postures. ” [Reflecting] in this way, he makes use [of the alms food] as a sufferer from a chronic disease does of his medicine. |
Anavajjatā ca phāsuvihāro cāti ayuttapariyesanapaṭiggahaṇaparibhogaparivajjanena anavajjatā, parimitaparibhogena phāsuvihāro. |
And blameless and live in comfort (lit. “and have blamelessness and a comfortable abiding”): he makes use of them thinking: “I shall have blamelessness by avoiding improper search, acceptance and eating, and I shall have a comfortable abiding by moderate eating.” |
Asappāyāparimitaparibhogapaccayā aratitandīvijambhitā. Viññūgarahādidosābhāvena vā anavajjatā, sappāyaparimitabhojanapaccayā kāyabalasambhavena phāsuvihāro. |
Or he does so thinking: “I shall have blamelessness due to absence of such faults as boredom, sloth, sleepiness, blame by the wise, etc., that have unseemly immoderate eating as their condition; and I shall have a comfortable abiding by producing bodily strength that has seemly moderate eating as its condition.” |
Yāvadatthaudarāvadehakabhojanaparivajjanena vā seyyasukhapassasukhamiddhasukhānaṃ pahānato anavajjatā, catupañcālopamattaūnabhojanena catuiriyāpathayogyabhāvapaṭipādanato phāsuvihāro ca me bhavissatītipi paṭisevati. |
Or he does so thinking: “I shall have blamelessness by abandoning the pleasure of lying down, lolling and torpor, through refraining from eating as much as possible to stuff the belly; and I shall have a comfortable abiding by controlling the four postures through eating four or five mouthfuls less than the maximum.” |
Vuttampi hetaṃ – |
For this is said: |
"Cattāro pañca ālope, abhutvā udakaṃ pive; |
With four or five lumps still to eat Let him then end by drinking water; |
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno"ti. (theragā. 983); |
For energetic bhikkhus’ needs This should suffice to live in comfort (Th 983). |
Ettāvatā ca payojanapariggaho majjhimā ca paṭipadā dīpitā hotīti veditabbā. |
Now, what has been shown at this point can be understood as discernment of purpose and practice of the middle way. |
Senāsananti senañca āsanañca. |
95.Resting place (senāsana): this is the bed (sena) and seat (āsana). |
Yattha yattha hi seti vihāre vā aḍḍhayogādimhi vā, taṃ senaṃ. |
For wherever one sleeps (seti), whether in a monastery or in a lean-to, etc., that is the bed (sena); |
Yattha yattha āsati nisīdati, taṃ āsanaṃ. |
wherever one seats oneself (āsati), sits (nisīdati), that is the seat (āsana). |
Taṃ ekato katvā senāsananti vuccati. |
Both together are called “resting-place” (or “abode”—senāsana). |
Utuparissayavinodanapaṭisallānārāmatthanti parisahanaṭṭhena utuyeva utuparissayo. |
For the purpose of warding off the perils of climate and enjoying retreat: the climate itself in the sense of imperilling (parisahana) is “perils of climate” (utu-parissaya). |
Utuparissayassa vinodanatthañca paṭisallānārāmatthañca. Yo sarīrābādhacittavikkhepakaro asappāyo utu senāsanapaṭisevanena vinodetabbo hoti, tassa vinodanatthaṃ ekībhāvasukhatthañcāti vuttaṃ hoti. |
Unsuitable climatic conditions that cause mental distraction due to bodily affliction can be warded off by making use of the resting place; it is for the purpose of warding off these and for the purpose of the pleasure of solitude, is what is meant. |
Kāmañca sītapaṭighātādināva utuparissayavinodanaṃ vuttameva. |
Of course, the warding off of the perils of climate is stated by [the phrase] “protection from cold,” etc., too; |
Yathā pana cīvarapaṭisevane hirikopīnapaṭicchādanaṃ niyatapayojanaṃ, itarāni kadāci kadāci bhavantīti vuttaṃ, evamidhāpi niyataṃ utuparissayavinodanaṃ sandhāya idaṃ vuttanti veditabbaṃ. |
but, just as in the case of making use of the robes the concealment of the private parts is stated as an invariable purpose while the others are periodical [purposes], so here also this [last] should be understood as mentioned with reference to the invariable warding off of the perils of climate. |
Atha vā ayaṃ vuttappakāro utu utuyeva. |
Or alternatively, this “climate” of the kind stated is just climate; |
Parissayo pana duvidho pākaṭaparissayo ca, paṭicchannaparissayo ca (mahāni. 5). |
but “perils” are of two kinds: evident perils and concealed perils (see Nidd I 12). |
Tattha pākaṭaparissayo sīhabyagghādayo. |
Herein, evident perils are lions, tigers, etc., |
Paṭicchannaparissayo rāgadosādayo. |
while concealed perils are greed, hate, and so on. |
Ye yattha apariguttiyā ca asappāyarūpadassanādinā ca ābādhaṃ na karonti, taṃ senāsanaṃ evaṃ jānitvā paccavekkhitvā paṭisevanto bhikkhu paṭisaṅkhā yoniso senāsanaṃ utuparissayavinodanatthaṃ paṭisevatīti veditabbo. |
When a bhikkhu knows and reflects thus in making use of the kind of resting place where these [perils] do not, owing to unguarded doors and sight of unsuitable visible objects, etc., cause affliction, he can be understood as one who “reflecting wisely makes use of the resting place for the purpose of warding off the perils of climate.” |
Gilānapaccayabhesajjaparikkhāranti ettha rogassa paṭiayanaṭṭhena paccayo, paccanīkagamanaṭṭhenāti attho. |
96.The requisite of medicine as cure for the sick: here “cure” (paccaya = going against) is in the sense of going against (pati-ayana) illness; in the sense of countering, is the meaning. |
Yassa kassaci sappāyassetaṃ adhivacanaṃ. |
This is a term for any suitable remedy. |
Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ. |
It is the medical man’s work (bhisakkassa kammaṃ) because it is permitted by him, thus it is medicine (bhesajja). |
Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ, yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti. |
Or the cure for the sick itself as medicine is “medicine as cure for the sick. ” Any work of a medical man such as oil, honey, ghee, etc., that is suitable for one who is sick, is what is meant. |
Parikkhāroti pana "sattahi nagaraparikkhārehi suparikkhataṃ hotī"ti (a. ni. 7.67) ādīsu parivāro vuccati. |
A “requisite” (parikkhāra), however, in such passages as “It is well supplied with the requisites of a city” (A IV 106) is equipment; |
"Ratho sīlaparikkhāro, jhānakkho cakkavīriyo"ti (saṃ. ni. 5.4) ādīsu alaṅkāro. |
in such passages as “The chariot has the requisite of virtue, the axle of jhāna, the wheel of energy” (S V 6) [35] it is an ornament; |
"Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā"ti (ma. ni. 1.191-192) ādīsu sambhāro. |
in such passages as “The requisites for the life of one who has gone into homelessness that should be available” (M I 104), it is an accessory. |
Idha pana sambhāropi parivāropi vaṭṭati. |
But here both equipment and accessory are applicable. |
Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti, jīvitanāsakābādhuppattiyā antaraṃ adatvā rakkhaṇato sambhāropi. |
For that medicine as a cure for the sick is equipment for maintaining life because it protects by preventing the arising of affliction destructive to life; |
Yathā ciraṃ pavattati, evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati. |
and it is an accessory too because it is an instrument for prolonging life. That is why it is called “requisite.” |
Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro. |
So it is medicine as cure for the sick and that is a requisite, thus it is a “requisite of medicine as cure for the sick.” |
Taṃ gilānapaccayabhesajjaparikkhāraṃ. |
[He makes use of] that requisite of medicine as cure for the sick; |
Gilānassa yaṃkiñci sappāyaṃ bhisakkānuññātaṃ telamadhuphāṇitādi jīvitaparikkhāranti vuttaṃ hoti. |
any requisite for life consisting of oil, honey, molasses, ghee, etc., that is allowed by a medical man as suitable for the sick, is what is meant. |
Uppannānanti jātānaṃ bhūtānaṃ nibbattānaṃ. |
97.From arisen: from born, become, produced. |
Veyyābādhikānanti ettha byābādhoti dhātukkhobho, taṃsamuṭṭhānā ca kuṭṭhagaṇḍapīḷakādayo. |
Hurtful: here “hurt (affliction)” is a disturbance of elements, and it is the leprosy, tumours, boils, etc., originated by that disturbance. |
Byābādhato uppannattā veyyābādhikā. |
Hurtful (veyyābādhika) because arisen in the form of hurt (byābādha). |
Vedanānanti dukkhavedanā akusalavipākavedanā. |
Feelings: painful feelings, feelings resulting from unprofitable kamma— |
Tāsaṃ veyyābādhikānaṃ vedanānaṃ. |
from those hurtful feelings. |
Abyābajjhaparamatāyāti niddukkhaparamatāya. |
For complete immunity from affliction: for complete freedom from pain; |
Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti tāvāti attho. |
so that all that is painful is abandoned, is the meaning. |
Evamidaṃ saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ. |
This is how this virtue concerning requisites should be understood. In brief its characteristic is the use of requisites after wise reflection. |
Vacanattho panettha – cīvarādayo hi yasmā te paṭicca nissāya paribhuñjamānā pāṇino ayanti pavattanti, tasmā paccayāti vuccanti. |
The word-meaning here is this: because breathing things go (ayanti), move, proceed, using [what they use] in dependence on these robes, etc., these robes, etc., are therefore called requisites (paccaya = ger. of paṭi + ayati); |
Te paccaye sannissitanti paccayasannissitaṃ. |
“concerning requisites” is concerning those requisites. |
Catupārisuddhisampādanavidhi Table view Original pali |
19.Evametasmiṃ catubbidhe sīle saddhāya pātimokkhasaṃvaro sampādetabbo. |
98.(a) So, in this fourfold virtue, Pātimokkha restraint has to be undertaken by means of faith. |
Saddhāsādhano hi so, sāvakavisayātītattā sikkhāpadapaññattiyā. |
For that is accomplished by faith, since the announcing of training precepts is outside the disciples’ province; |
Sikkhāpadapaññattiyācanapaṭikkhepo cettha nidassanaṃ. |
and the evidence here is the refusal of the request to [allow disciples to] announce training precepts (see Vin III 9–10). |
Tasmā yathā paññattaṃ sikkhāpadaṃ anavasesaṃ saddhāya samādiyitvā jīvitepi apekkhaṃ akarontena sādhukaṃ sampādetabbaṃ. |
Having therefore undertaken through faith the training precepts without exception as announced, one should completely perfect them without regard for life. |
Vuttampi hetaṃ – |
For this is said: |
"Kikīva aṇḍaṃ camarīva vāladhiṃ, |
“As a hen guards her eggs, Or as a yak her tail, |
Piyaṃva puttaṃ nayanaṃva ekakaṃ; |
Or like a darling child, Or like an only eye— |
Tatheva sīlaṃ anurakkhamānakā, |
So you who are engaged Your virtue to protect, |
Supesalā hotha sadā sagāravā"ti. |
Be prudent at all times And ever scrupulous.” (Source untraced) |
Aparampi vuttaṃ – "evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī"ti (a. ni. 8.19). |
Also it is said further: “So too, sire, when a training precept for disciples is announced by me, my disciples do not transgress it even for the sake of life” (A IV 201). |
Imasmiṃ ca panatthe aṭaviyaṃ corehi baddhatherānaṃ vatthūni veditabbāni. |
99.And the story of the elders bound by robbers in the forest should be understood in this sense. |
Mahāvattaniaṭaviyaṃ kira theraṃ corā kāḷavallīhi bandhitvā nipajjāpesuṃ. |
It seems that robbers in the Mahāvaṭṭanī Forest bound an elder with black creepers and made him lie down. |
Thero yathānipannova sattadivasāni vipassanaṃ vaḍḍhetvā anāgāmiphalaṃ pāpuṇitvā tattheva kālaṃ katvā brahmaloke nibbatti. |
While he lay there for seven days he augmented his insight, and after reaching the fruition of non-return, he died there and was reborn in the Brahmā-world. |
Aparampi theraṃ tambapaṇṇidīpe pūtilatāya bandhitvā nipajjāpesuṃ. |
Also they bound another elder in Tambapaṇṇi Island (Sri Lanka) with string creepers and made him lie down. |
So vanadāhe āgacchante valliṃ acchinditvāva vipassanaṃ paṭṭhapetvā samasīsī hutvā parinibbāyi. |
When a forest fire came and the creepers were not cut, he established insight and attained Nibbāna simultaneously with his death. |
Dīghabhāṇakaabhayatthero pañcahi bhikkhusatehi saddhiṃ āgacchanto disvā therassa sarīraṃ jhāpetvā cetiyaṃ kārāpesi. |
When the Elder Abhaya, a preacher of the Dīgha Nikāya, passed by with five hundred bhikkhus, he saw [what had happened] and he had the elder’s body cremated and a shrine built. |
Tasmā aññopi saddho kulaputto – |
Therefore let other clansmen also: |
Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe; |
Maintain the rules of conduct pure, Renouncing life if there be need, |
Paññattaṃ lokanāthena, na bhinde sīlasaṃvaraṃ. |
Rather than break virtue’s restraint By the World’s Saviour decreed. |
Yathā ca pātimokkhasaṃvaro saddhāya, evaṃ satiyā indriyasaṃvaro sampādetabbo. |
100.(b) And as Pātimokkha restraint is undertaken out of faith, so restraint of the sense faculties should be undertaken with mindfulness. |
Satisādhano hi so, satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato. |
For that is accomplished by mindfulness, because when the sense faculties’ functions are founded on mindfulness, there is no liability to invasion by covetousness and the rest. |
Tasmā "varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho"ti (saṃ. ni. 4.235) ādinā nayena ādittapariyāyaṃ samanussaritvā rūpādīsu visayesu cakkhudvārādipavattassa viññāṇassa abhijjhādīhi anvāssavanīyaṃ nimittādiggāhaṃ asammuṭṭhāya satiyā nisedhentena esa sādhukaṃ sampādetabbo. |
So, recollecting the Fire Discourse, which begins thus, “Better, bhikkhus, the extirpation of the eye faculty by a red-hot burning blazing glowing iron spike than the apprehension of signs in the particulars of visible objects cognizable by the eye” (S IV 168), this [restraint] should be properly undertaken by preventing with unremitting mindfulness any apprehension, in the objective fields consisting of visible data, etc., of any signs, etc., likely to encourage covetousness, etc., to invade consciousness occurring in connection with the eye door, and so on. |
Evaṃ asampādite hi etasmiṃ pātimokkhasaṃvarasīlampi anaddhaniyaṃ hoti aciraṭṭhitikaṃ, asaṃvihitasākhāparivāramiva sassaṃ. |
101. When not undertaken thus, virtue of Pātimokkha restraint is unenduring: it does not last, like a crop not fenced in with branches. |
Haññate cāyaṃ kilesacorehi, vivaṭadvāro viya gāmo parassa hārīhi. |
And it is raided by the robber defilements as a village with open gates is by thieves. |
Cittañcassa rāgo samativijjhati, ducchannamagāraṃ vuṭṭhi viya. |
And lust leaks into his mind as rain does into a badly-roofed house. |
Vuttampi hetaṃ – |
For this is said: |
"Rūpesu saddesu atho rasesu, |
“Among the visible objects, sounds, and smells, |
Gandhesu phassesu ca rakkha indriyaṃ; |
And tastes, and tangibles, guard the faculties; |
Ete hi dvārā vivaṭā arakkhitā, |
For when these doors are open and unguarded, |
Hananti gāmaṃva parassa hārino". |
Then thieves will come and raid as ’twere a village (? ). |
"Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati; |
And just as with an ill-roofed house The rain comes leaking in, so too |
Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhatī"ti. (dha. pa. 13); |
Will lust come leaking in for sure Upon an undeveloped mind” (Dhp 13). |
Sampādite pana tasmiṃ pātimokkhasaṃvarasīlampi addhaniyaṃ hoti ciraṭṭhitikaṃ, susaṃvihitasākhāparivāramiva sassaṃ. |
102. When it is undertaken thus, virtue of Pātimokkha restraint is enduring: it lasts, like a crop well fenced in with branches. |
Na haññate cāyaṃ kilesacorehi, susaṃvutadvāro viya gāmo parassa hārīhi. |
And it is not raided by the robber defilements, as a village with well-guarded gates is not by thieves. |
Na cassa cittaṃ rāgo samativijjhati, succhannamagāraṃ vuṭṭhi viya. |
And lust does not leak into his mind, as rain does not into a well-roofed house. |
Vuttampi cetaṃ – |
For this is said: |
"Rūpesu saddesu atho rasesu, |
“Among the visible objects, sounds and smells, |
Gandhesu phassesu ca rakkha indriyaṃ; |
And tastes and tangibles, guard the faculties; |
Ete hi dvārā pihitā susaṃvutā, |
For when these doors are closed and truly guarded, |
Na hanti gāmaṃva parassa hārino". |
Thieves will not come and raid as ’twere a village (? ). |
"Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati; |
“And just as with a well-roofed house No rain comes leaking in, so too |
Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī"ti. (dha. pa. 14); |
No lust comes leaking in for sure Upon a well-developed mind” (Dhp 14). |
Ayaṃ pana atiukkaṭṭhadesanā. |
103. This, however, is the teaching at its very highest. |
Cittaṃ nāmetaṃ lahuparivattaṃ, tasmā uppannaṃ rāgaṃ asubhamanasikārena vinodetvā indriyasaṃvaro sampādetabbo, adhunāpabbajitena vaṅgīsattherena viya. |
This mind is called “quickly transformed” (A I 10), so restraint of the faculties should be undertaken by removing arisen lust with the contemplation of foulness, as was done by the Elder Vaṅgīsa soon after he had gone forth. |
Therassa kira adhunāpabbajitassa piṇḍāya carato ekaṃ itthiṃ disvā rāgo uppajjati. |
As the elder was wandering for alms, it seems, soon after going forth, lust arose in him on seeing a woman. |
Tato ānandattheraṃ āha – |
Thereupon he said to the venerable Ānanda: |
"Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati; |
“I am afire with sensual lust. And burning flames consume my mind; |
Sādhu nibbāpanaṃ brūhi, anukampāya gotamā"ti. (saṃ. ni. 1.212; theragā. 1232); |
In pity tell me, Gotama, How to extinguish it for good” (S I 188). |
Thero āha – |
The elder said: |
"Saññāya vipariyesā, cittaṃ te pariḍayhati; |
“You do perceive mistakenly, That burning flames consume your mind. |
Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ; |
Look for no sign of beauty there, For that it is which leads to lust. |
Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ. (saṃ. ni. 1.212; theragā. 1233-1234); |
See foulness there and keep your mind Harmoniously concentrated; |
"Saṅkhāre parato passa, dukkhato no ca attato; |
Formations see as alien, As ill, not self, so this great lust |
Nibbāpehi mahārāgaṃ, mā ḍayhittho punappuna"nti. (saṃ. ni. 1.212); |
May be extinguished, and no more Take fire thus ever and again” (S I 188). |
Thero rāgaṃ vinodetvā piṇḍāya cari. |
The elder expelled his lust and then went on with his alms round. |
Apica indriyasaṃvarapūrakena bhikkhunā kuraṇḍakamahāleṇavāsinā cittaguttattherena viya corakamahāvihāravāsinā mahāmittattherena viya ca bhavitabbaṃ. |
104.Moreover, a bhikkhu who is fulfilling restraint of the faculties should be like the Elder Cittagutta resident in the Great Cave at Kuraṇḍaka, and like the Elder Mahā Mitta resident at the Great Monastery of Coraka. |
Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ abhinikkhamanacittakammaṃ manoramaṃ ahosi, sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā cittakammaṃ disvā "manoramaṃ, bhante, cittakamma"nti āhaṃsu. |
105.In the Great Cave of Kuraṇḍaka, it seems, there was a lovely painting of the Renunciation of the Seven Buddhas. A number of bhikkhus wandering about among the dwellings saw the painting and said, “What a lovely painting, venerable sir! |
Thero āha "atirekasaṭṭhi me, āvuso, vassāni leṇe vasantassa cittakammaṃ atthītipi na jānāmi, ajja dāni cakkhumante nissāya ñāta"nti. |
” The elder said: “For more than sixty years, friends, I have lived in the cave, and I did not know whether there was any painting there or not. |
Therena kira ettakaṃ addhānaṃ vasantena cakkhuṃ ummīletvā leṇaṃ na ullokitapubbaṃ. |
Now, today, I know it through those who have eyes.” The elder, it seems, though he had lived there for so long, had never raised his eyes and looked up at the cave. |
Leṇadvāre cassa mahānāgarukkhopi ahosi. |
And at the door of his cave there was a great ironwood tree. |
Sopi therena uddhaṃ na ullokitapubbo. |
And the elder had never looked up at that either. |
Anusaṃvaccharaṃ bhūmiyaṃ kesaranipātaṃ disvāvassa pupphitabhāvaṃ jānāti. |
He knew it was in flower when he saw its petals on the ground each year. |
Rājā therassa guṇasampattiṃ sutvā vanditukāmo tikkhattuṃ pesetvā anāgacchante there tasmiṃ gāme taruṇaputtānaṃ itthīnaṃ thane bandhāpetvā lañjāpesi "tāva dārakā thaññaṃ mā labhiṃsu, yāva thero na āgacchatī"ti. |
106. The king heard of the elder’s great virtues, and he sent for him three times, desiring to pay homage to him. When the elder did not go, he had the breasts of all the women with infants in the town bound and sealed off, [saying] “As long as the elder does not come let the children go without milk,” |
Thero dārakānaṃ anukampāya mahāgāmaṃ agamāsi. |
Out of compassion for the children the elder went to Mahāgāma. |
Rājā sutvā "gacchatha bhaṇe, theraṃ pavesetha sīlāni gaṇhissāmī"ti antepuraṃ abhiharāpetvā vanditvā bhojetvā "ajja, bhante, okāso natthi, sve sīlāni gaṇhissāmīti therassa pattaṃ gahetvā thokaṃ anugantvā deviyā saddhiṃ vanditvā nivatti. |
When the king heard [that he had come, he said] “Go and bring the elder in. I shall take the precepts.” Having had him brought up into the inner palace, he paid homage to him and provided him with a meal. Then, saying, “Today, venerable sir, there is no opportunity. I shall take the precepts tomorrow,” he took the elder’s bowl. After following him for a little, he paid homage with the queen and turned back. |
Thero rājā vā vandatu devī vā, "sukhī hotu, mahārājā"ti vadati. |
whether it was the king who paid homage or whether it was the queen, the elder said, “May the king be happy.” |
Evaṃ sattadivasā gatā. |
As seven days went by thus (above). |
Bhikkhū āhaṃsu "kiṃ, bhante, tumhe raññepi vandamāne deviyāpi vandamānāya "sukhī hotu, mahārāja"icceva vadathāti. |
107. Bhikkhus asked: “Why is it, venerable sir, that whether it is the king who pays the homage or the queen you say ‘May the king be happy’? |
Thero "nāhaṃ, āvuso, rājāti vā devīti vā vavatthānaṃ karomī"ti vatvā sattāhātikkamena "therassa idha vāso dukkho"ti raññā vissajjito kuraṇḍakamahāleṇaṃ gantvā rattibhāge caṅkamaṃ ārūhi. |
” The elder replied: “Friends, I do not notice whether it is the king or the queen.” At the end of seven days [when it was found that] the elder was not happy living there, he was dismissed by the king. He went back to the Great Cave at Kuraṇḍaka. When it was night he went out onto his walk. |
Nāgarukkhe adhivatthā devatā daṇḍadīpikaṃ gahetvā aṭṭhāsi. |
A deity who dwelt in the ironwood tree stood by with a torch of sticks. |
Athassa kammaṭṭhānaṃ atiparisuddhaṃ pākaṭaṃ ahosi. |
Then his meditation subject became quite clear and plain. |
Thero "kiṃ nu me ajja kammaṭṭhānaṃ ativiya pakāsatī"ti attamano majjhimayāmasamanantaraṃ sakalaṃ pabbataṃ unnādayanto arahattaṃ pāpuṇi. |
The elder, [thinking] “How clear my meditation subject is today! ” was glad, and immediately after the middle watch he reached Arahantship, making the whole rock resound.30 |
Tasmā aññopi attatthakāmo kulaputto – |
108. So when another clansman seeks his own good: |
Makkaṭova araññamhi, vane bhantamigo viya; |
Let him not be hungry-eyed, Like a monkey in the groves, |
Bālo viya ca utrasto, na bhave lolalocano. |
Like a wild deer in the woods, Like a nervous little child. |
Adho khipeyya cakkhūni, yugamattadaso siyā; |
Let him go with eyes downcast Seeing a plough yoke’s length before, |
Vanamakkaṭalolassa, na cittassa vasaṃ vaje. |
That he fall not in the power Of the forest-monkey mind. |
Mahāmittattherassāpi mātu visagaṇḍakarogo uppajji, dhītāpissā bhikkhunīsu pabbajitā hoti. |
109. The Elder Mahā Mitta’s mother was sick with a poisoned tumour. She told her daughter, who as a bhikkhunī had also gone forth |
Sā taṃ āha – "gaccha ayye, bhātu santikaṃ gantvā mama aphāsukabhāvaṃ ārocetvā bhesajjamāharā"ti. |
, “Lady, go to your brother. Tell him my trouble and bring back some medicine.” |
Sā gantvā ārocesi. |
She went and told him. |
Thero āha – "nāhaṃ mūlabhesajjādīni saṃharitvā bhesajjaṃ pacituṃ jānāmi, apica te bhesajjaṃ ācikkhissaṃ – "ahaṃ yato pabbajito, tato paṭṭhāya na mayā lobhasahagatena cittena indriyāni bhinditvā visabhāgarūpaṃ olokitapubbaṃ, iminā saccavacanena mātuyā me phāsu hotu, gaccha idaṃ vatvā upāsikāya sarīraṃ parimajjā"ti. |
The elder said: “I do not know how to gather root medicines and such things and concoct a medicine from them. But rather I will tell you a medicine: since I went forth I have not broken [my virtue of restraint of] the sense faculties by looking at the bodily form of the opposite sex with a lustful mind. By this declaration of truth may my mother get well. Go and tell the lay devotee and rub her body.” |
Sā gantvā imamatthaṃ ārocetvā tathā akāsi. |
She went and told her what had happened and then did as she had been instructed. |
Upāsikāya taṃkhaṇaṃyeva gaṇḍo pheṇapiṇḍo viya vilīyitvā antaradhāyi, sā uṭṭhahitvā "sace sammāsambuddho dhareyya, kasmā mama puttasadisassa bhikkhuno jālavicitrena hatthena sīsaṃ na parāmaseyyā"ti attamanavācaṃ nicchāresi. |
At that very moment the lay devotee’s tumour vanished, shrinking away like a lump of froth. She got up and uttered a cry of joy: “If the Fully Enlightened One were still alive, why should he not stroke with his netadorned hand the head of a bhikkhu like my son?” |
Tasmā – |
So: |
Kulaputtamāni aññopi, pabbajitvāna sāsane; |
110. Let another noble clansman Gone forth in the Dispensation |
Mittattherova tiṭṭheyya, vare indriyasaṃvare. |
Keep, as did the Elder Mitta, Perfect faculty restraint. |
Yathā pana indriyasaṃvaro satiyā, tathā vīriyena ājīvapārisuddhi sampādetabbā. |
111.(c) As restraint of the faculties is to be undertaken by means of mindfulness, so livelihood purification is to be undertaken by means of energy. |
Vīriyasādhanā hi sā, sammāraddhavīriyassa micchājīvappahānasambhavato. |
For that is accomplished by energy, because the abandoning of wrong livelihood is effected in one who has rightly applied energy. |
Tasmā anesanaṃ appatirūpaṃ pahāya vīriyena piṇḍapātacariyādīhi sammā esanāhi esā sampādetabbā parisuddhuppādeyeva paccaye paṭisevamānena aparisuddhuppāde āsīvise viya parivajjayatā. |
Abandoning, therefore, unbefitting wrong search, this should be undertaken with energy by means of the right kind of search consisting in going on alms round, etc., avoiding what is of impure origin as though it were a poisonous snake, and using only requisites of pure origin. |
Tattha apariggahitadhutaṅgassa saṅghato, gaṇato, dhammadesanādīhi cassa guṇehi pasannānaṃ gihīnaṃ santikā uppannā paccayā parisuddhuppādā nāma. |
112.Herein, for one who has not taken up the ascetic practices, any requisites obtained from the Community, from a group of bhikkhus, or from laymen who have confidence in his special qualities of teaching the Dhamma, etc., are called “of pure origin.” |
Piṇḍapātacariyādīhi pana atiparisuddhuppādāyeva. |
But those obtained on alms round, etc., are of extremely pure origin. |
Pariggahitadhutaṅgassa piṇḍapātacariyādīhi dhutaguṇe cassa pasannānaṃ santikā dhutaṅganiyamānulomena uppannā parisuddhuppādā nāma. |
For one who has taken up the ascetic practices, those obtained on alms round, etc., and—as long as this is in accordance with the rules of the ascetic practices—from people who have confidence in his special qualities of asceticism, are called “of pure origin.” |
Ekabyādhivūpasamatthañcassa pūtihariṭakīcatumadhuresu uppannesu "catumadhuraṃ aññepi sabrahmacārino paribhuñjissantī"ti cintetvā hariṭakīkhaṇḍameva paribhuñjamānassa dhutaṅgasamādānaṃ patirūpaṃ hoti. |
And if he has got putrid urine with mixed gall nuts and “four-sweets”31 for the purpose of curing a certain affliction, and he eats only the broken gall nuts, thinking, “Other companions in the life of purity will eat the ‘four-sweets’,” his undertaking of the ascetic practices is befitting, |
Esa hi "uttamaariyavaṃsiko bhikkhū"ti vuccati. |
for he is then called a bhikkhu who is supreme in the Noble Ones’ heritages (A II 28). |
Ye panete cīvarādayo paccayā, tesu yassa kassaci bhikkhuno ājīvaṃ parisodhentassa cīvare ca piṇḍapāte ca nimittobhāsaparikathāviññattiyo na vaṭṭanti. |
113. As to the robe and the other requisites, no hint, indication, roundabout talk, or intimation about robes and alms food is allowable for a bhikkhu who is purifying his livelihood. |
Senāsane pana apariggahitadhutaṅgassa nimittobhāsaparikathā vaṭṭanti. |
But a hint, indication, or roundabout talk about a resting place is allowable for one who has not taken up the ascetic practices. |
Tattha nimittaṃ nāma senāsanatthaṃ bhūmiparikammādīni karontassa "kiṃ, bhante, kariyati, ko kārāpetī"ti gihīhi vutte "na koci"ti paṭivacanaṃ, yaṃ vā panaññampi evarūpaṃ nimittakammaṃ. |
114. Herein, a “hint” is when one who is getting the preparing of the ground, etc., done for the purpose of [making] a resting place is asked, “What is being done, venerable sir? Who is having it done? ” and he replies, “No one”; or any other such giving of hints. |
Obhāso nāma "upāsakā tumhe kuhiṃ vasathā"ti. |
An “indication” is saying, “Lay follower, where do you live?” |
Pāsāde, bhanteti. |
—”In a mansion, venerable sir” |
"Bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī"ti vacanaṃ, yaṃ vā panaññampi evarūpaṃ obhāsakammaṃ. |
—”But, lay follower, a mansion is not allowed for bhikkhus.” Or any other such giving of indication. |
Parikathā nāma "bhikkhusaṅghassa senāsanaṃ sambādha"nti vacanaṃ, yā vā panaññāpi evarūpā pariyāyakathā. |
“Roundabout talk” is saying, “The resting place for the Community of Bhikkhus is crowded”; or any other such oblique talk. |
Bhesajje sabbampi vaṭṭati. |
115. All, however, is allowed in the case of medicine. |
Tathā uppannaṃ pana bhesajjaṃ roge vūpasante paribhuñjituṃ vaṭṭati, na vaṭṭatīti. |
But when the disease is cured, is it or is it not allowed to use the medicine obtained in this way? |
Tattha vinayadharā "bhagavatā dvāraṃ dinnaṃ, tasmā vaṭṭatī"ti vadanti. |
Herein, the Vinaya specialists say that the opening has been given by the Blessed One, therefore it is allowable. |
Suttantikā pana "kiñcāpi āpatti na hoti, ājīvaṃ pana kopeti, tasmā na vaṭṭati"cceva vadanti. |
But the Suttanta specialists say that though there is no offence, nevertheless the livelihood is sullied, therefore it is not allowable. |
Yo pana bhagavatā anuññātāpi nimittobhāsaparikathāviññattiyo akaronto appicchatādiguṇeyeva nissāya jīvitakkhayepi paccupaṭṭhite aññatreva obhāsādīhi uppannapaccaye paṭisevati, esa "paramasallekhavuttī"ti vuccati, seyyathāpi thero sāriputto. |
116. But one who does not use hints, indications, roundabout talk, or intimation, though these are permitted by the Blessed One, and who depends only on the special qualities of fewness of wishes, etc., and makes use only of requisites obtained otherwise than by indication, etc., even when he thus risks his life, is called supreme in living in effacement, like the venerable Sāriputta. |
So kirāyasmā ekasmiṃ samaye pavivekaṃ brūhayamāno mahāmoggallānattherena saddhiṃ aññatarasmiṃ araññe viharati, athassa ekasmiṃ divase udaravātābādho uppajjitvā atidukkhaṃ janesi. |
117. It seems that the venerable one was cultivating seclusion at one time, living in a certain forest with the Elder Mahā Moggallāna. One day an affliction of colic arose in him, causing him great pain. |
Mahāmoggallānatthero sāyanhasamaye tassāyasmato upaṭṭhānaṃ gato theraṃ nipannaṃ disvā taṃ pavattiṃ pucchitvā "pubbe te, āvuso, kena phāsu hotī"ti pucchi. |
In the evening the Elder Mahā Moggallāna went to attend upon him. Seeing him lying down, he asked what the reason was. And then he asked, “What used to make you better formerly, friend?” |
Thero āha, "gihikāle me, āvuso, mātā sappimadhusakkarādīhi yojetvā asambhinnakhīrapāyāsaṃ adāsi, tena me phāsu ahosī"ti. |
The elder said, “When I was a layman, friend, my mother used to mix ghee, honey, sugar and so on, and give me rice gruel with pure milk. That used to make me better.” |
Sopi āyasmā "hotu, āvuso, sace mayhaṃ vā tuyhaṃ vā puññaṃ atthi, appeva nāma sve labhissāmā"ti āha. |
Then the other said, “So be it, friend. If either you or I have merit, perhaps tomorrow we shall get some.” |
Imaṃ pana nesaṃ kathāsallāpaṃ caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā sutvā "sve ayyassa pāyāsaṃ uppādessāmī"ti tāvadeva therassa upaṭṭhākakulaṃ gantvā jeṭṭhaputtassa sarīraṃ āvisitvā pīḷaṃ janesi. |
118. Now, a deity who dwelt in a tree at the end of the walk overheard their conversation. [Thinking] “I will find rice gruel for the lord tomorrow,” he went meanwhile to the family who was supporting the elder and entered into the body of the eldest son, causing him discomfort. |
Athassa tikicchānimittaṃ sannipatite ñātake āha – "sace sve therassa evarūpaṃ nāma pāyāsaṃ paṭiyādetha, taṃ muñcissāmī"ti. |
Then he told the assembled relatives the price of the cure: “If you prepare rice gruel of such a kind tomorrow for the elder, I will set this one free.” |
Te "tayā avuttepi mayaṃ therānaṃ nibaddhaṃ bhikkhaṃ demā"ti vatvā dutiyadivase tathārūpaṃ pāyāsaṃ paṭiyādiyiṃsu. |
They said: “Even without being told by you we regularly supply the elder’s needs,” and on the following day they prepared rice gruel of the kind needed. |
Mahāmoggallānatthero pātova āgantvā "āvuso, yāva ahaṃ piṇḍāya caritvā āgacchāmi, tāva idheva hohī"ti vatvā gāmaṃ pāvisi. |
119.The Elder Mahā Moggallāna came in the morning and said, “Stay here, friend, till I come back from the alms round.” Then he went into the village. |
Te manussā paccuggantvā therassa pattaṃ gahetvā vuttappakārassa pāyāsassa pūretvā adaṃsu. |
Those people met him. They took his bowl, filled it with the stipulated kind of rice gruel, and gave it back to him. |
Thero gamanākāraṃ dassesi. |
The elder made as though to go, |
Te "bhuñjatha – bhante, tumhe, aparampi dassāmā"ti theraṃ bhojetvā puna pattapūraṃ adaṃsu. |
but they said, “Eat, venerable sir, we shall give you more.” When the elder had eaten, they gave him another bowlful. |
Thero gantvā "handāvuso sāriputta, paribhuñjā"ti upanāmesi. |
The elder left. Bringing the alms food to the venerable Sāriputta, he said, “Here, friend Sāriputta, eat.” |
Theropi taṃ disvā "atimanāpo pāyāso, kathaṃ nu kho uppanno"ti cintento tassa uppattimūlaṃ disvā āha – "āvuso moggallāna, aparibhogāraho piṇḍapāto"ti. |
When the elder saw it, he thought, “The gruel is very nice. How was it got? ” and seeing how it had been obtained, he said, “Friend, the alms food cannot be used.” |
Sopāyasmā "mādisena nāma ābhataṃ piṇḍapātaṃ na paribhuñjatī"ti cittampi anuppādetvā ekavacaneneva pattaṃ mukhavaṭṭiyaṃ gahetvā ekamante nikujjesi. |
120. Instead of thinking, “He does not eat alms food brought by the likes of me,” the other at once took the bowl by the rim and turned it over on one side. |
Pāyāsassa saha bhūmiyaṃ patiṭṭhānā therassa ābādho antaradhāyi, tato paṭṭhāya pañcacattālīsa vassāni na puna uppajji. |
As the rice gruel fell on the ground the elder’s affliction vanished. From then on it did not appear again during forty-five years. |
Tato mahāmoggallānaṃ āha – "āvuso, vacīviññattiṃ nissāya uppanno pāyāso antesu nikkhamitvā bhūmiyaṃ carantesupi paribhuñjituṃ ayuttarūpo"ti. |
121.Then he said to the venerable Mahā Moggallāna, “Friend, even if one’s bowels come out and trail on the ground, it is not fitting to eat gruel got by verbal intimation,” |
Imañca udānaṃ udānesi – |
and he uttered this exclamation: |
"Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ; |
The honey and the gruel obtained By influence of verbal hints |
Sace bhutto bhaveyyāhaṃ, sājīvo garahito mama. |
If I were to consent to eat My livelihood might well be blamed. |
"Yadipi me antaguṇaṃ, nikkhamitvā bahi care; |
And even if my bowels obtrude And trail outside, and even though |
Neva bhindeyyaṃ ājīvaṃ, cajamānopi jīvitaṃ. |
My life is to be jeopardized, I will not blot my livelihood (Mil 370). |
"Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ; |
For I will satisfy my heart By shunning all wrong kinds of search; |
Nāhaṃ buddhappaṭikuṭṭhaṃ, kāhāmi ca anesana"nti. |
And never will I undertake The search the Buddhas have condemned. |
Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ. |
122. And here too should be told the story of the Elder Mahā Tissa the Mango- eater who lived at Cīragumba32 (see §132 below). |
Evaṃ sabbathāpi. |
So in all respects: |
"Anesanāya cittampi, ajanetvā vicakkhaṇo; |
And, seeing clearly, give no thought To any search that is not good |
Ājīvaṃ parisodheyya, saddhāpabbajito yatī"ti. |
A man who has gone forth in faith Should purify his livelihood. |
Yathā ca vīriyena ājīvapārisuddhi, tathā paccayasannissitasīlaṃ paññāya sampādetabbaṃ. |
123. (d) And as livelihood purification is to be undertaken by means of energy, so virtue dependent on requisites is to be undertaken by means of understanding. |
Paññāsādhanaṃ hi taṃ, paññavato paccayesu ādīnavānisaṃsadassanasamatthabhāvato. |
For that is accomplished by understanding, because one who possesses understanding is able to see the advantages and the dangers in requisites. |
Tasmā pahāya paccayagedhaṃ dhammena samena uppanne paccaye yathāvuttena vidhinā paññāya paccavekkhitvā paribhuñjantena sampādetabbaṃ. |
So one should abandon greed for requisites and undertake that virtue by using requisites obtained lawfully and properly, after reviewing them with understanding in the way aforesaid. |
Tattha duvidhaṃ paccavekkhaṇaṃ paccayānaṃ paṭilābhakāle, paribhogakāle ca. |
124. Herein, reviewing is of two kinds: at the time of receiving requisites and at the time of using them. |
Paṭilābhakālepi hi dhātuvasena vā paṭikūlavasena vā paccavekkhitvā ṭhapitāni cīvarādīni tato uttari paribhuñjantassa anavajjova paribhogo, paribhogakālepi. |
For use (paribhoga) is blameless in one who at the time of receiving robes, etc., reviews them either as [mere] elements or as repulsive,33 and puts them aside for later use, and in one who reviews them thus at the time of using them. |
Tatrāyaṃ sanniṭṭhānakaro vinicchayo – |
125. Here is an explanation to settle the matter. |
Cattāro hi paribhogā theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. |
There are four kinds of use: use as theft,34 use as a debt? , use as an inheritance, use as a master. |
Tatra saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo theyyaparibhogo nāma. |
Herein, use by one who is unvirtuous and makes use [of requisites], even sitting in the midst of the Community, is called “use as theft.” |
Sīlavato apaccavekkhitvā paribhogo iṇaparibhogo nāma. |
Use without reviewing by one who is virtuous is “use as a debt”; |
Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope, tathā asakkontena purebhattapacchābhattapurimayāmamajjhimayāmapacchimayāmesu. |
therefore the robe should be reviewed every time it is used, and the alms food lump by lump. One who cannot do this [should review it] before the meal, after the meal, in the first watch, in the middle watch, and in the last watch. |
Sacassa apaccavekkhatova aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. |
If dawn breaks on him without his having reviewed it, he finds himself in the position of one who has used it as a debt. |
Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ. |
Also the resting place should be reviewed each time it is used. |
Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatāva vaṭṭati. |
Recourse to mindfulness both in the accepting and the use of medicine is proper; |
Evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti. |
but while this is so, though there is an offence for one who uses it without mindfulness after mindful acceptance, there is no offence for one who is mindful in using after accepting without mindfulness. |
Catubbidhā hi suddhi desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. |
126. Purification is of four kinds: purification by the Teaching, purification by restraint, purification by search, and purification by reviewing. |
Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ. |
Herein, virtue of the Pātimokkha restraint is called “purification by the Teaching”; |
Tañhi desanāya sujjhanato desanāsuddhīti vuccati. |
for that is so called because it purifies by means of teaching. |
Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ. |
Virtue of restraint of faculties is called “purification by restraint”; |
Tañhi "na puna evaṃ karissāmī"ti cittādhiṭṭhānasaṃvareneva sujjhanato saṃvarasuddhīti vuccati. |
for that is so called because it purifies by means of the restraint in the mental resolution, “I shall not do so again.” |
Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ. |
Virtue of livelihood purification is called “purification by search”; |
Tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā pariyeṭṭhisuddhīti vuccati. |
for that is so called because search is purified in one who abandons wrong search and gets requisites lawfully and properly. |
Paccavekkhaṇasuddhi nāma paccayasannissitasīlaṃ. |
Virtue dependent on requisites is called “purification by reviewing”; |
Tañhi vuttappakārena paccavekkhaṇena sujjhanato paccavekkhaṇasuddhīti vuccati. |
for that is so called because it purifies by the reviewing of the kind already described. |
Tena vuttaṃ "paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī"ti. |
Hence it was said above (§125): “There is no offence for one who is mindful in using after accepting without mindfulness.” |
Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma. |
127. Use of the requisites by the seven kinds of trainers is called “use as an inheritance”; |
Te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. |
for they are the Buddha’s sons, therefore they make use of the requisites as the heirs of requisites belonging to their father. |
Kiṃpanete bhagavato paccaye paribhuñjanti, udāhu gihīnaṃ paccaye paribhuñjantīti. |
But how then, is it the Blessed One’s requisites or the laity’s requisites that are used? |
Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā bhagavato paccaye paribhuñjantīti veditabbā. |
Although given by the laity, they actually belong to the Blessed One, because it is by the Blessed One that they are permitted. That is why it should be understood that the Blessed One’s requisites are used. |
Dhammadāyādasuttañcettha sādhakaṃ. |
The confirmation here is in the Dhammadāyāda Sutta (MN 3). |
Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma. |
Use by those whose cankers are destroyed is called “use as a master”; |
Te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjanti. |
for they make use of them as masters because they have escaped the slavery of craving. |
Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesaṃ vaṭṭati. |
128. As regards these kinds of use, use as a master and use as an inheritance are allowable for all. |
Iṇaparibhogo na vaṭṭati. |
Use as a debt is not allowable, |
Theyyaparibhoge kathāyeva natthi. |
to say nothing of use as theft. |
Yo panāyaṃ sīlavato paccavekkhitaparibhogo, so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo vā hoti, dāyajjaparibhogeyeva vā saṅgahaṃ gacchati. |
But this use of what is reviewed by one who is virtuous is use freed from debt because it is the opposite of use as a debt or is included in use as an inheritance too. |
Sīlavāpi hi imāya sikkhāya samannāgatattā sekkhotveva saṅkhyaṃ gacchati. |
For one possessed of virtue is called a trainer too because of possessing this training. |
Imesu pana paribhogesu yasmā sāmiparibhogo aggo, tasmā taṃ patthayamānena bhikkhunā vuttappakārāya paccavekkhaṇāya paccavekkhitvā paribhuñjantena paccayasannissitasīlaṃ sampādetabbaṃ. |
129. As regards these three kinds of use, since use as a master is best, when a bhikkhu undertakes virtue dependent on requisites, he should aspire to that and use them after reviewing them in the way described. |
Evaṃ karonto hi kiccakārī hoti. |
|
Vuttampi cetaṃ – |
And this is said: |
"Piṇḍaṃ vihāraṃ sayanāsanañca, |
Of alms food, and of dwelling, And of a resting place, |
Āpañca saṅghāṭirajūpavāhanaṃ; |
And also of the water For washing dirt from robes” |
Sutvāna dhammaṃ sugatena desitaṃ, |
Who listens to the Dhamma As taught by the Sublime One |
Saṅkhāya seve varapaññasāvako. |
The truly wise disciple Makes use, after reviewing (Sn 391). |
"Tasmā hi piṇḍe sayanāsane ca, |
By alms food, [and by dwelling,] And by a resting place, |
Āpe ca saṅghāṭirajūpavāhane; |
And also by the water For washing dirt from robes” |
Etesu dhammesu anūpalitto, |
unsullied By any of these matters, |
Bhikkhu yathā pokkhare vāribindu. (su. ni. 393-394); |
A bhikkhu is like a drop of water Lying on leaves of lotus,(Sn 392). |
"Kālena laddhā parato anuggahā, |
“Since aid it is and timely Procured from another |
Khajjesu bhojjesu ca sāyanesu ca; |
In chewing and in eating, In tasting food besides: |
Mattaṃ sa jaññā satataṃ upaṭṭhito, |
The right amount he reckons, Mindful without remitting |
Vaṇassa ālepanarūhane yathā. |
He treats it as an ointment Applied upon a wound.” (Source untraced) |
"Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā; |
“So like the child’s flesh in the desert Like the greasing for the axle, |
Evaṃ āhāre āhāraṃ, yāpanatthamamucchito"ti. |
He should eat without delusion Nutriment to keep alive.” (Source untraced) |
Imassa ca paccayasannissitasīlassa paripūrakāritāya bhāgineyyasaṅgharakkhitasāmaṇerassa vatthu kathetabbaṃ. |
130. And in connection with the fulfilling of this virtue dependent on requisites there should be told the story of the novice Saṅgharakkhita the Nephew. |
So hi sammā paccavekkhitvā paribhuñji. |
For he made use of requisites after reviewing, |
Yathāha – |
according as it is said: |
"Upajjhāyo maṃ bhuñjamānaṃ, sālikūraṃ sunibbutaṃ; |
“Seeing me eat a dish of rice Quite cold, my preceptor observed: |
Mā heva tvaṃ sāmaṇera, jivhaṃ jhāpesi asaññato. |
‘Novice, if you are not restrained, Be careful not to burn your tongue.’ |
"Upajjhāyassa vaco sutvā, saṃvegamalabhiṃ tadā; |
On hearing my Preceptor’s words, I then and there felt urged to act |
Ekāsane nisīditvā, arahattaṃ apāpuṇiṃ. |
And, sitting in a single session, I reached the goal of Arahantship. |
"Sohaṃ paripuṇṇasaṅkappo, cando pannaraso yathā; |
Since I am now waxed full in thought Like the full moon of the fifteenth (M III 277), |
Sabbāsavaparikkhīṇo, natthi dāni punabbhavo"ti. |
And all my cankers are destroyed, There is no more becoming now.” |
"Tasmā aññopi dukkhassa, patthayanto parikkhayaṃ; |
And so should any other man Aspiring to end suffering |
Yoniso paccavekkhitvā, paṭisevetha paccaye"ti. |
Make use of all the requisites Wisely after reviewing them. |
Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ. |
So virtue is of four kinds as “virtue of Pātimokkha restraint,” and so on. |
Paṭhamasīlapañcakaṃ Table view Original pali |
20.Pañcavidhakoṭṭhāsassa paṭhamapañcake anupasampannasīlādivasena attho veditabbo. |
131. 18. In the first pentad in the fivefold section the meaning should be understood in accordance with the virtue of those not fully admitted to the Order, and so on. |
Vuttañhetaṃ paṭisambhidāyaṃ – |
For this is said in the Paṭisambhidā: |
"Katamaṃ pariyantapārisuddhisīlaṃ? |
“(a) What is virtue consisting in limited purification? |
Anupasampannānaṃ pariyantasikkhāpadānaṃ, idaṃ pariyantapārisuddhisīlaṃ. |
That of the training precepts for those not fully admitted to the Order: such is virtue consisting in limited purification. |
Katamaṃ apariyantapārisuddhisīlaṃ? |
(b) What is virtue consisting in unlimited purification? |
Upasampannānaṃ apariyantasikkhāpadānaṃ, idaṃ apariyantapārisuddhisīlaṃ. |
That of the training precepts for those fully admitted to the Order: such is virtue consisting in unlimited purification. |
Katamaṃ paripuṇṇapārisuddhisīlaṃ? |
(c) What is virtue consisting in fulfilled purification? |
Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ, idaṃ paripuṇṇapārisuddhisīlaṃ. |
That of magnanimous ordinary men devoted to profitable things, who are perfecting [the course] that ends in trainership, regardless of the physical body and life, having given up [attachment to] life: such is virtue of fulfilled purification, |
Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? |
(d) What is virtue consisting in purification not adhered to? |
Sattannaṃ sekkhānaṃ, idaṃ aparāmaṭṭhapārisuddhisīlaṃ. |
That of the seven kinds of trainer: such is virtue consisting in purification not adhered to. |
Katamaṃ paṭippassaddhipārisuddhisīlaṃ? |
(e) What is virtue consisting in tranquillized purification? |
Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, idaṃ paṭippassaddhipārisuddhisīla"nti (paṭi. ma. 1.37). |
That of the Perfect One’s disciples with cankers destroyed, of the Paccekabuddhas, of the Perfect Ones, accomplished and fully enlightened: such is virtue consisting in tranquillized purification” (Paṭis I 42–43). |
Tattha anupasampannānaṃ sīlaṃ gaṇanavasena sapariyantattā pariyantapārisuddhisīlanti veditabbaṃ. |
132. (a) Herein, the virtue of those not fully admitted to the Order should be understood as virtue consisting in limited purification, because it is limited by the number [of training precepts, that is, five or eight or ten]. |
Upasampannānaṃ – |
(b) That of those fully admitted to the Order is [describable] thus: |
"Nava koṭisahassāni, asītisatakoṭiyo; |
Nine thousand millions, and a hundred And eighty millions then as well, |
Paññāsasatasahassāni, chattiṃsā ca punāpare. |
And fifty plus a hundred thousand, And thirty-six again to swell. |
"Ete saṃvaravinayā, sambuddhena pakāsitā; |
The total restraint disciplines: These rules the Enlightened One explains |
Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare"ti. – |
Told under heads for filling out, Which the Discipline restraint contains.35 |
Evaṃ gaṇanavasena sapariyantampi anavasesavasena samādānabhāvañca lābhayasañātiaṅgajīvitavasena adiṭṭhapariyantabhāvañca sandhāya apariyantapārisuddhisīlanti vuttaṃ, ciragumbavāsikaambakhādakamahātissattherassa sīlamiva. |
So although limited in number, it should yet be understood as virtue consisting in unlimited purification, since it is undertaken without reserve and has no obvious limit such as gain, fame, relatives, limbs or life. Like the virtue of the Elder Mahā Tissa the Mango-eater who lived at Cīragumba (see §122 above). |
Tathā hi so āyasmā – |
133. For that venerable one never abandoned the following good man’s recollection: |
"Dhanaṃ caje aṅgavarassa hetu, aṅgaṃ caje jīvitaṃ rakkhamāno; |
“Wealth for a sound limb’s sake should be renounced, And one who guards his life gives up his limbs; |
Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto"ti. – |
And wealth and limbs and life, each one of these, A man gives up who practices the Dhamma.” |
Imaṃ sappurisānussatiṃ avijahanto jīvitasaṃsayepi sikkhāpadaṃ avītikkamma tadeva apariyantapārisuddhisīlaṃ nissāya upāsakassa piṭṭhigatova arahattaṃ pāpuṇi. |
And he never transgressed a training precept even when his life was in the balance, and in this way he reached Arahantship with that same virtue of unlimited purification as his support while he was being carried on a lay devotee’s back. |
Yathāha – |
According to as it is said: |
"Na pitā napi te mātā, na ñāti napi bandhavo; |
“Nor your mother nor your father Nor your relatives and kin |
Karotetādisaṃ kiccaṃ, sīlavantassa kāraṇā. |
Have done as much as this for you Because you are possessed of virtue.” |
Saṃvegaṃ janayitvāna, sammasitvāna yoniso; |
So, stirred with urgency, and wisely Comprehending36 with insight, |
Tassa piṭṭhigato santo, arahattaṃ apāpuṇī"ti. |
While carried on his helper’s back He reached the goal of Arahantship. |
Puthujjanakalyāṇakānaṃ sīlaṃ upasampadato paṭṭhāya sudhotajātimaṇi viya suparikammakatasuvaṇṇaṃ viya ca atiparisuddhattā cittuppādamattakenapi malena virahitaṃ arahattasseva padaṭṭhānaṃ hoti, tasmā paripuṇṇapārisuddhīti vuccati, mahāsaṅgharakkhitabhāgineyyasaṅgharakkhitattherānaṃ viya. |
134. (c) The magnanimous ordinary man’s virtue, which from the time of admission to the Order is devoid even of the stain of a [wrong] thought because of its extreme purity, like a gem of purest water, like well-refined gold, becomes the proximate cause for Arahantship itself, which is why it is called consisting of fulfilled purification; like that of the lders Saṅgharakkhita the Great and Saṅgharakkhita the Nephew. |
Mahāsaṅgharakkhitattheraṃ kira atikkantasaṭṭhivassaṃ maraṇamañce nipannaṃ bhikkhusaṅgho lokuttarādhigamaṃ pucchi. |
135. The Elder Saṅgharakkhita the Great (Mahā Saṅgharakkhita), aged over sixty, was lying, it seems, on his deathbed. The Order of Bhikkhus questioned him about attainment of the supramundane state. |
Thero "natthi me lokuttaradhammo"ti āha. |
The elder said: “I have no supramundane state.” |
Athassa upaṭṭhāko daharabhikkhu āha – "bhante, tumhe parinibbutāti samantā dvādasayojanā manussā sannipatitā, tumhākaṃ puthujjanakālakiriyāya mahājanassa vippaṭisāro bhavissatī"ti. |
Then the young bhikkhu who was attending on him said: “Venerable sir, people have come as much as twelve leagues, thinking that you have reached Nibbāna. It will be a disappointment for many if you die as an ordinary man.” |
Āvuso, ahaṃ "metteyyaṃ bhagavantaṃ passissāmī"ti na vipassanaṃ paṭṭhapesiṃ. |
— “Friend, thinking to see the Blessed One Metteyya, I did not try for insight. |
Tena hi maṃ nisīdāpetvā okāsaṃ karohīti. |
So help me to sit up and give me the chance.” |
So theraṃ nisīdāpetvā bahi nikkhanto. |
He helped the elder to sit up and went out. |
Thero tassa saha nikkhamanāva arahattaṃ patvā accharikāya saññaṃ adāsi. |
As he went out the elder reached Arahantship and he gave a sign by snapping his fingers. |
Saṅgho sannipatitvā āha – "bhante, evarūpe maraṇakāle lokuttaradhammaṃ nibbattentā dukkaraṃ karitthā"ti. |
The Order assembled and said to him: “Venerable sir, you have done a difficult thing in achieving the supramundane state in the hour of death.” |
Nāvuso etaṃ dukkaraṃ, apica vo dukkaraṃ ācikkhissāmi – "ahaṃ, āvuso, pabbajitakālato paṭṭhāya asatiyā aññāṇapakataṃ kammaṃ nāma na passāmī"ti. |
—“That was not difficult, friends. But rather I will tell you what is difficult. Friends, I see no action done [by me] without mindfulness and unknowingly since the time I went forth.” |
Bhāgineyyopissa paññāsavassakāle evameva arahattaṃ pāpuṇīti. |
His nephew also reached Arahantship in the same way at the age of fifty years. |
"Appassutopi ce hoti, sīlesu asamāhito; |
136. “Now, if a man has little learning And he is careless of his virtue, |
Ubhayena naṃ garahanti, sīlato ca sutena ca. |
They censure him on both accounts For lack of virtue and of learning. |
"Appassutopi ce hoti, sīlesu susamāhito; |
“But if he is of little learning Yet he is careful of his virtue, |
Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ. |
They praise him for his virtue, so It is as though he too had learning. |
"Bahussutopi ce hoti, sīlesu asamāhito; |
“And if he is of ample learning Yet he is careless of his virtue, |
Sīlato naṃ garahanti, nāssa sampajjate sutaṃ. |
They blame him for his virtue, so It is as though he had no learning. |
"Bahussutopi ce hoti, sīlesu susamāhito; |
“But if he is of ample learning And he is careful of his virtue, |
Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca. |
They give him praise on both accounts For virtue and as well for learning. |
"Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ; |
“The Buddha’s pupil of much learning Who keeps the Law with understanding— |
Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati; |
A jewel of Jambu River gold37 Who is here fit to censure him? |
Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito"ti. (a. ni. 4.6); |
Deities praise him [constantly], By Brahmā also is he praised (A II 7). |
Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā, puthujjanānaṃ vā pana rāgavasena aparāmaṭṭhasīlaṃ aparāmaṭṭhapārisuddhīti veditabbaṃ, kuṭumbiyaputtatissattherassa sīlaṃ viya. |
137. (d) What should be understood as virtue consisting in purification not adhered to is trainers’ virtue, because it is not adhered to by [false] view, and ordinary men’s virtue when not adhered to by greed. Like the virtue of the Elder Tissa the Landowner’s Son (Kuṭumbiyaputta-Tissa-thera). |
So hi āyasmā tathārūpaṃ sīlaṃ nissāya arahatte patiṭṭhātukāmo verike āha – |
Wanting to become established in Arahantship in dependence on such virtue, this venerable one told his enemies: |
"Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ; |
I broke the bones of both my legs To give the pledge you asked from me. |
Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ aha"nti. |
I am revolted and ashamed At death accompanied by greed. |
"Evāhaṃ cintayitvāna, sammasitvāna yoniso; |
“And after I had thought on this, And wisely then applied insight, |
Sampatte aruṇuggamhi, arahattaṃ apāpuṇi"nti. (dī. ni. aṭṭha. 2.373); |
When the sun rose and shone on me, I had become an Arahant” (M-a I 233). |
Aññataropi mahāthero bāḷhagilāno sahatthā āhārampi paribhuñjituṃ asakkonto sake muttakarīse palipanno samparivattati, taṃ disvā aññataro daharo "aho dukkhā jīvitasaṅkhārā"ti āha. |
138. Also there was a certain senior elder who was very ill and unable to eat with his own hand. He was writhing smeared with his own urine and excrement. Seeing him, a certain young bhikkhu said, “Oh, what a painful process life is!” |
Tamenaṃ mahāthero āha – "ahaṃ, āvuso, idāni miyyamāno saggasampattiṃ labhissāmi, natthi me ettha saṃsayo, imaṃ pana sīlaṃ bhinditvā laddhasampatti nāma sikkhaṃ paccakkhāya paṭiladdhagihibhāvasadisī"ti vatvā "sīleneva saddhiṃ marissāmī"ti tattheva nipanno tameva rogaṃ sammasanto arahattaṃ patvā bhikkhusaṅghassa imāhi gāthāhi byākāsi – |
The senior elder told him: “If I were to die now, friend, I should obtain the bliss-(sukha) of heaven; I have no doubt of that. But the bliss-(sukha) obtained by breaking this virtue would be like the lay state obtained by disavowing the training,” and he added: “I shall die together with my virtue.” As he lay there, he comprehended that same illness [with insight], and he reached Arahantship. Having done so, he pronounced these verses to the Order of Bhikkhus: |
"Phuṭṭhassa me aññatarena byādhinā, |
“I am victim of a sickening disease |
Rogena bāḷhaṃ dukhitassa ruppato; |
That racks me with its burden of cruel pain; |
Parisussati khippamidaṃ kaḷevaraṃ, |
So this my corpse will soon have withered up |
Pupphaṃ yathā paṃsuni ātape kataṃ. |
As flowers in the dust burnt by the sun. |
"Ajaññaṃ jaññasaṅkhātaṃ, asuciṃ sucisammataṃ; |
“Unbeautiful called beautiful, Unclean while reckoned as if clean, |
Nānākuṇapaparipūraṃ, jaññarūpaṃ apassato. |
Though full of ordure seeming fair To him that cannot see it clear. |
"Dhiratthu maṃ āturaṃ pūtikāyaṃ, duggandhiyaṃ asuci byādhidhammaṃ; |
“So out upon this ailing rotting body, Fetid and filthy, punished with affliction, |
Yatthappamattā adhimucchitā pajā, hāpenti maggaṃ sugatūpapattiyā"ti. |
Doting on which this silly generation Has lost the way to be reborn in heaven! ” (J-a II 437) |
Arahantādīnaṃ pana sīlaṃ sabbadarathappaṭippassaddhiyā parisuddhattā paṭippassaddhipārisuddhīti veditabbaṃ. |
139. (e) It is the virtue of the Arahants, etc., that should be understood as tranquillized purification, because of tranquillization of all disturbance and because of purifiedness. |
Evaṃ pariyantapārisuddhiādivasena pañcavidhaṃ. |
So it is of five kinds as “consisting in limited purification,” and so on. |
Dutiyasīlapañcakaṃ Table view Original pali |
Dutiyapañcake pāṇātipātādīnaṃ pahānādivasena attho veditabbo. |
40. 19. In the second pentad the meaning should be understood as the abandoning, etc., of killing living things, etc.; |
Vuttañhetaṃ paṭisambhidāyaṃ – |
for this is said in the Paṭisambhidā: |
"Pañca sīlāni pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. |
“Five kinds of virtue: (1) In the case of killing living things, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non- transgression is virtue. |
Adinnādānassa, kāmesumicchācārassa, musāvādassa, pisuṇāya vācāya, pharusāya vācāya, samphappalāpassa, abhijjhāya, byāpādassa, micchādiṭṭhiyā, nekkhammena kāmacchandassa, abyāpādena byāpādassa, ālokasaññāya thinamiddhassa, avikkhepena uddhaccassa, dhammavavatthānena vicikicchāya, ñāṇena avijjāya, pāmojjena aratiyā, paṭhamena jhānena nīvaraṇānaṃ, dutiyena jhānena vitakkavicārānaṃ, tatiyena jhānena pītiyā, catutthena jhānena sukhadukkhānaṃ, ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya, aniccānupassanāya niccasaññāya, dukkhānupassanāya sukhasaññāya, anattānupassanāya attasaññāya, nibbidānupassanāya nandiyā, virāgānupassanāya rāgassa, nirodhānupassanāya samudayassa, paṭinissaggānupassanāya ādānassa, khayānupassanāya ghanasaññāya, vayānupassanāya āyūhanassa, vipariṇāmānupassanāya dhuvasaññāya, animittānupassanāya nimittassa, appaṇihitānupassanāya paṇidhiyā, suññatānupassanāya abhinivesassa, adhipaññādhammavipassanāya sārādānābhinivesassa, yathābhūtañāṇadassanena sammohābhinivesassa, ādīnavānupassanāya ālayābhinivesassa, paṭisaṅkhānupassanāya appaṭisaṅkhāya, vivaṭṭanānupassanāya saññogābhinivesassa, sotāpattimaggena diṭṭhekaṭṭhānaṃ kilesānaṃ, sakadāgāmimaggena oḷārikānaṃ kilesānaṃ, anāgāmimaggena aṇusahagatānaṃ kilesānaṃ, arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī, cetanā, saṃvaro, avītikkamo sīlaṃ. |
(2) In the case of taking what is not given … (3) In the case of sexual misconduct … (4) In the case of false speech … (5) In the case of malicious speech … (6) In the case of harsh speech … (7) In the case of gossip … [50] (8) In the case of covetousness … (9) In the case of ill will … (10) In the case of wrong view … (11) “Through renunciation in the case of lust, (a) abandoning is virtue … (12) Through non-ill-will in the case of ill-will … (13) Through perception of light in the case of stiffness-and-torpor … (14) Through non-distraction … agitation … (15) Through definition of states (dhamma) … uncertainty … (16) Through knowledge … ignorance … (17) Through gladdening in the case of boredom … (18) “Through the first jhāna in the case of the hindrances, (a) abandoning is virtue … (19) Through the second jhāna … applied and sustained thought … (20) Through the third jhāna … happiness … (21) Through the fourth jhāna in the case of pleasure and pain, (a) abandoning is virtue … (22) Through the attainment of the base consisting of boundless space in the case of perceptions of matter, perceptions of resistance, and perceptions of variety, (a) abandoning is virtue … (23) Through the attainment of the base consisting of boundless consciousness in the case of the perception of the base consisting of boundless space … (24) Through the attainment of the base consisting of nothingness in the case of the perception of the base consisting of boundless consciousness … (25) Through the attainment of the base consisting of neither perception nor non-perception in the case of the perception of the base consisting of nothingness … (26) “Through the contemplation of impermanence in the case of the perception of permanence, (a) abandoning is virtue … (27) Through the contemplation of pain in the case of the perception of pleasure … (28) Through the contemplation of not-self in the case of the perception of self … (29) Through the contemplation of dispassion in the case of the perception of delighting … (30) Through the contemplation of fading away in the case of greed … (31) Through the contemplation of cessation in the case of originating … (32) Through the contemplation of relinquishment in the case of grasping … (33) “Through the contemplation of destruction in the case of the perception of compactness, (a) abandoning is virtue … (34) Through the contemplation of fall [of formations] in the case of accumulating [kamma] … (35) Through the contemplation of change in the case of the perception of lastingness … (36) Through the contemplation of the signless in the case of a sign … (37) Through the contemplation of the desireless in the case of desire … (38) Through the contemplation of voidness in the case of misinterpreting (insistence) … (39) Through insight into states that is higher understanding in the case of misinterpreting (insistence) due to grasping … (40) Through correct knowledge and vision in the case of misinterpreting (insistence) due to confusion … (41) Through the contemplation of danger in the case of misinterpreting (insistence) due to reliance [on formations] … (42) Through reflection in the case of non-reflection … (43) Through the contemplation of turning away in the case of misinterpreting (insistence) due to bondage … |
Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī"ti (paṭi. ma. 1.41). |
(44) “Through the path of stream-entry in the case of defilements coefficient with [false] view, (a) abandoning is virtue … (45) Through the path of once-return in the case of gross defilements … (46) Through the path of non-return in the case of residual defilements … (47) Through the path of Arahantship in the case of all defilements, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non-transgression is virtue. “Such virtues lead to non-remorse in the mind, to gladdening, to happiness, to tranquillity, to joy, to repetition, to development, to cultivation, to embellishment, to the requisite [for concentration], to the equipment [of concentration], to fulfilment, to complete dispassion, to fading away, to cessation, to peace, to direct-knowledge, to enlightenment, to Nibbāna.”38 (Paṭis I 46–47) |
Ettha ca pahānanti koci dhammo nāma natthi aññatra vuttappakārānaṃ pāṇātipātādīnaṃ anuppādamattato. |
141.And here there is no state called abandoning other than the mere non-arising of the killing of living things, etc., as stated. |
Yasmā pana taṃ taṃ pahānaṃ tassa tassa kusaladhammassa patiṭṭhānaṭṭhena upadhāraṇaṃ hoti, vikampābhāvakaraṇena ca samādānaṃ. |
But the abandoning of a given [unprofitable state] upholds a given profitable state in the sense of providing a foundation for it, and concentrates it by preventing wavering, |
Tasmā pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena sīlanti vuttaṃ. |
so it is called “virtue” (sīla) in the sense of composing (sīlana), reckoned as upholding and concentrating as stated earlier (§19). |
Itare cattāro dhammā tato tato veramaṇivasena, tassa tassa saṃvaravasena, tadubhayasampayuttacetanāvasena, taṃ taṃ avītikkamantassa avītikkamanavasena ca cetaso pavattisabbhāvaṃ sandhāya vuttā. |
The other four things mentioned refer to the presence39 of occurrence of will as abstention from such and such, as restraint of such and such, as the volition associated with both of these, and as non-transgression in one who does not transgress such and such. |
Sīlaṭṭho pana tesaṃ pubbe pakāsitoyevāti. |
But their meaning of virtue has been explained already. |
Evaṃ pahānasīlādivasena pañcavidhaṃ. |
So it is of five kinds as “virtue consisting in abandoning” and so on. |
Ettāvatā ca kiṃ sīlaṃ? |
142. At this point “What is virtue? |
Kenaṭṭhena sīlaṃ? |
In what sense is it virtue? |
Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? |
What are its characteristic, function, manifestation, and proximate cause? |
Kimānisaṃsaṃ sīlaṃ? |
What are the benefits of virtue? |
Katividhaṃ cetaṃ sīlanti? |
How many kinds of virtue are there?” |
Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ. |
the answers to the questions are complete. |
Sīlasaṃkilesavodānaṃ Table view Original pali |
21.Yaṃ pana vuttaṃ "ko cassa saṃkileso, kiṃ vodāna"nti. |
143. However, it was also asked (vi) WHAT IS THE DEFILING OF IT? and WHAT IS THE CLEANSING OF IT? |
Tatra vadāma – khaṇḍādibhāvo sīlassa saṃkileso, akhaṇḍādibhāvo vodānaṃ. |
We answer that virtue’s tornness, etc., is its defiling, and that its untornness, etc., is its cleansing. |
So pana khaṇḍādibhāvo lābhayasādihetukena bhedena ca sattavidhamethunasaṃyogena ca saṅgahito. |
Now, that tornness, etc., are comprised under the breach that has gain, fame, etc., as its cause, and under the seven bonds of sexuality. |
Tathā hi yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti. |
When a man has broken the training course at the beginning or at the end in any instance of the seven classes of offences,40 his virtue is called torn, like a cloth that is cut at the edge. |
Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. |
But when he has broken it in the middle, it is called rent, like a cloth that is rent in the middle. |
Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyā vā kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti. |
When he has broken it twice or thrice in succession, it is called blotched, like a cow whose body is some such colour as black or red with a discrepant colour appearing on the back or the belly. |
Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti. |
When he has broken it [all over] at intervals, it is called mottled, like a cow speckled [all over] with discrepant- coloured spots at intervals. |
Evaṃ tāva lābhādihetukena bhedena khaṇḍādibhāvo hoti. |
This in the first place, is how there comes to be tornness with the breach that has gain, etc., as its cause. |
Evaṃ sattavidhamethunasaṃyogavasena. |
144.And likewise with the seven bonds of sexuality; |
Vuttañhi bhagavatā – |
for this is said by the Blessed One: |
"Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ sādiyati, so tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati, idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. |
“Here, brahman, some ascetic or brahman claims to lead the life of purity rightly; for he does not enter into actual sexual intercourse with women. Yet he agrees to massage, manipulation, bathing and rubbing down by women. He enjoys it, desires it and takes satisfaction in it. This is what is torn, rent, blotched and mottled in one who leads the life of purity. |
Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā. |
This man is said to lead a life of purity that is unclean. As one who is bound by the bond of sexuality, he will not be released from birth, |
Jarāya maraṇena - pe - na parimuccati dukkhasmāti vadāmi. |
ageing and death … he will not be released from suffering, I say. |
"Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. |
145. “Furthermore, brahman, … while he does not agree to [these things], |
Napi mātugāmassa ucchādanaṃ - pe - sādiyati. |
|
Apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, so tadassādeti - pe - na parimuccati dukkhasmāti vadāmi. |
yet he jokes, plays and amuses himself with women … |
"Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. |
146. “Furthermore, brahman, … while he does not agree to [these things], |
Napi mātugāmassa ucchādanaṃ - pe - sādiyati. |
|
Napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati. |
|
Apica kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati, so tadassādeti - pe - na parimuccati dukkhasmāti vadāmi. |
yet he gazes and stares at women eye to eye … |
"Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa - pe - pekkhati. |
147. “Furthermore, brahman, … while he does not agree to [these things], |
Apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭā vā tiropākārā vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti - pe - dukkhasmāti vadāmi. |
yet he listens to the sound of women through a wall or through a fence as they laugh or talk or sing or weep … |
"Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa - pe - rodantiyā vā. |
148. “Furthermore, brahman, … while he does not agree to [these things], yet he |
Apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, so tadassādeti - pe - dukkhasmāti vadāmi. |
recalls laughs and talks and games that he formerly had with women … |
"Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena - pe - napi mātugāmassa - pe - napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati. |
149. “Furthermore, brahman, … while he does not agree to [these things], |
Apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti - pe - dukkhasmāti vadāmi. |
yet he sees a householder or a householder’s son possessed of, endowed with, and indulging in, the five cords of sense desire … |
"Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena - pe - napi passati gahapatiṃ vā gahapatiputtaṃ vā - pe - paricārayamānaṃ. |
150. “Furthermore, brahman, while he does not agree to [these things], |
Apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati 'imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā'ti. |
yet he leads the life of purity aspiring to some order of deities, [thinking] ‘Through this rite (virtue) or this ritual (vow) or this asceticism I shall become a [great] deity or some [lesser] deity.’ |
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. |
He enjoys it, desires it, and takes satisfaction in it. |
Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī"ti (a. ni. 7.50). |
This, brahman, is what is torn, rent, blotched and mottled in one who leads the life of purity. This man … will not be released from suffering, I say” (A IV 54–56). |
Evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena ca khaṇḍādibhāvo saṅgahitoti veditabbo. |
This is how tornness, etc., should be understood as included under the breach that has gain, etc., as its cause and under the seven bonds of sexuality. |
Akhaṇḍādibhāvo pana sabbaso sikkhāpadānaṃ abhedena, bhinnānañca sappaṭikammānaṃ paṭikammakaraṇena, sattavidhamethunasaṃyogābhāvena ca, aparāya ca "kodho upanāho makkho paḷāso issā macchariyaṃ māyā sātheyyaṃ thambho sārambho māno atimāno mado pamādo"tiādīnaṃ pāpadhammānaṃ anuppattiyā, appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā saṅgahito. |
151.Untornness, however, is accomplished by the complete non-breaking of the training precepts, by making amends for those broken for which amends should be made, by the absence of the seven bonds of sexuality, and, as well, by the non- arising of such evil things as anger, enmity, contempt, domineering, envy, avarice, deceit, fraud, obduracy, presumption, pride (conceit), haughtiness, conceit (vanity), and negligence (MN 7), and by the arising of such qualities as fewness of wishes, contentment, and effacement (MN 24). |
Yāni hi sīlāni lābhādīnampi atthāya abhinnāni, pamādadosena vā bhinnānipi paṭikammakatāni, methunasaṃyogehi vā kodhupanāhādīhi vā pāpadhammehi anupahatāni, tāni sabbaso akhaṇḍāni acchiddāni asabalāni akammāsānīti vuccanti. |
152. Virtues not broken for the purpose of gain, etc., and rectified by making amends after being broken by the faults of negligence, etc., and not damaged by the bonds of sexuality and by such evil things as anger and enmity, are called entirely untorn, unrent, unblotched, and unmottled. |
Tāniyeva bhujissabhāvakaraṇato ca bhujissāni, viññūhi pasatthattā viññupasatthāni, taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni, upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikāni ca honti. |
And those same virtues are liberating since they bring about the state of a freeman, and praised by the wise since it is by the wise that they are praised, and unadhered-to since they are not adhered to by means of craving and views, and conducive to concentration since they conduce to access concentration or to absorption concentration. |
Tasmā nesaṃ esa 'akhaṇḍādibhāvo vodāna'nti veditabbo. |
That is why their untornness, etc., should be understood as “cleansing” (see also VII.101f.). |
Taṃ panetaṃ vodānaṃ dvīhākārehi sampajjati sīlavipattiyā ca ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. |
153.This cleansing comes about in two ways: through seeing the danger of failure in virtue, and through seeing the benefit of perfected virtue. |
Tattha "pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā"ti (dī. ni. 2.149; a. ni. 5.213) evamādisuttanayena sīlavipattiyā ādīnavo daṭṭhabbo. |
Herein, the danger of failure in virtue can be seen in accordance with such suttas as that beginning, “Bhikkhus, there are these five dangers for the unvirtuous in the failure of virtue” (A III 252). |
Apica dussīlo puggalo dussīlyahetu amanāpo hoti devamanussānaṃ, ananusāsanīyo sabrahmacārīnaṃ, dukkhito dussīlyagarahāsu, vippaṭisārī sīlavataṃ pasaṃsāsu, tāya ca pana dussīlyatāya sāṇasāṭako viya dubbaṇṇo hoti. |
154. Furthermore, on account of his unvirtuousness an unvirtuous person is displeasing to deities and human beings, is uninstructable by his fellows in the life of purity, suffers when unvirtuousness is censured, and is remorseful when the virtuous are praised. Owing to that unvirtuousness he is as ugly as hemp cloth. |
Ye kho panassa diṭṭhānugatiṃ āpajjanti, tesaṃ dīgharattaṃ apāyadukkhāvahanato dukkhasamphasso. |
Contact with him is painful because those who fall in with his views are brought to long-lasting suffering in the states of loss. |
Yesaṃ deyyadhammaṃ paṭiggaṇhāti, tesaṃ namahapphalakaraṇato appaggho. |
He is worthless because he causes no great fruit [to accrue] to those who give him gifts. |
Anekavassagaṇikagūthakūpo viya dubbisodhano. |
He is as hard to purify as a cesspit many years old. |
Chavālātamiva ubhato paribāhiro. |
He is like a log from a pyre (see It 99); for he is outside both [recluseship and the lay state]. |
Bhikkhubhāvaṃ paṭijānantopi abhikkhuyeva gogaṇaṃ anubandhagadrabho viya. |
Though claiming the bhikkhu state he is no bhikkhu, so he is like a donkey following a herd of cattle. |
Satatubbiggo sabbaverikapuriso viya. |
He is always nervous, like a man who is everyone’s enemy. |
Asaṃvāsāraho matakaḷevaraṃ viya. |
He is as unfit to live with as a dead carcase. |
Sutādiguṇayuttopi sabrahmacārīnaṃ apūjāraho susānaggi viya brāhmaṇānaṃ. |
Though he may have the qualities of learning, etc., he is as unfit for the homage of his fellows in the life of purity as a charnel-ground fire is for that of brahmans. |
Abhabbo visesādhigame andho viya rūpadassane. |
He is as incapable of reaching the distinction of attainment as a blind man is of seeing a visible object. |
Nirāso saddhamme caṇḍālakumārako viya rajje. |
He is as careless of the Good Law as a guttersnipe is of a kingdom. |
Sukhitosmīti maññamānopi dukkhitova aggikkhandhapariyāye vuttadukkhabhāgitāya. |
Though he fancies he is happy, yet he suffers because he reaps suffering as told in the Discourse on the Mass of Fire (A IV 128–34). |
Dussīlānañhi pañcakāmaguṇaparibhogavandanamānanādisukhassādagadhitacittānaṃ tappaccayaṃ anussaraṇamattenāpi hadayasantāpaṃ janayitvā uṇhalohituggārappavattanasamatthaṃ atikaṭukaṃ dukkhaṃ dassento sabbākārena paccakkhakammavipāko bhagavā āha – |
155.Now, the Blessed One has shown that when the unvirtuous have their minds captured by pleasure and satisfaction in the indulgence of the five cords of sense desires, in [receiving] salutation, in being honoured, etc., the result of that kamma, directly visible in all ways, is very violent pain, with that [kamma] as its condition, capable of producing a gush of hot blood by causing agony of heart with the mere recollection of it. |
"Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta'nti? |
Here is the text: “Bhikkhus, do you see that great mass of fire burning, blazing and glowing? |
Evaṃ, bhanteti. |
— Yes, venerable sir. |
Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vāti. |
—What do you think, bhikkhus, which is better, that one [gone forth] should sit down or lie down embracing that mass of fire burning, blazing and glowing, or that he should sit down or lie down embracing a warrior-noble maiden or a brahman maiden or a maiden of householder family, with soft, delicate hands and feet? |
Etadeva, bhante, varaṃ yaṃ khattiyakaññaṃ vā - pe - upanipajjeyya vā. |
—It would be better, venerable sir, that he should sit down or lie down embracing a warrior-noble maiden … |
Dukkhaṃ hetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ - pe - upanipajjeyya vāti. |
It would be painful, venerable sir, if he sat down or lay down embracing that great mass of fire burning, blazing and glowing. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ - pe - upanipajjeyya vā. |
156. “I say to you, bhikkhus, I declare to you, bhikkhus, that it would be better for one [gone forth] who is unvirtuous, who is evil-natured, of unclean and suspect habits, secretive of his acts, who is not an ascetic and claims to be one, who does not lead the life of purity and claims to do so, who is rotten within, lecherous, and full of corruption, to sit down or lie down embracing that great mass of fire burning, blazing and glowing. |
Taṃ kissa hetu? |
Why is that? |
Tatonidānaṃ hi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā"ti (a. ni. 7.72). |
By his doing so, bhikkhus, he might come to death or deadly suffering, yet he would not on that account, on the breakup of the body, after death, reappear in states of loss, in an unhappy destiny, in perdition, in hell. But if one who is unvirtuous, evil-natured … and full of corruption, should sit down or lie down embracing a warrior-noble maiden … that would be long for his harm and suffering: on the break-up of the body, after death, he would reappear in states of loss, in an unhappy destiny, in perdition, in hell” (A IV 128–29). |
Evaṃ aggikkhandhupamāya itthipaṭibaddhapañcakāmaguṇaparibhogapaccayaṃ dukkhaṃ dassetvā eteneva upāyena – |
157.Having thus shown by means of the analogy of the mass of fire the suffering that is bound up with women and has as its condition the indulgence of the five cords of sense desires [by the unvirtuous], |
"Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vāḷarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya, sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā"ti ca. |
“What do you think, bhikkhus, which is better, that one should have a strong horse- hair rope twisted round both legs by a strong man and tightened so that it cut through the outer skin, and having cut through the outer skin it cut through the inner skin, and having cut through the inner skin it cut through the flesh, and having cut through the flesh it cut through the sinews, and having cut through the sinews it cut through the bones, and having cut through the bones it remained crushing the bone marrow—or that he should consent to the homage of great warrior-nobles, great brahmans, great householders? ” (A IV 129). |
"Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā"ti ca. |
And: “What do you think, bhikkhus, which is better, that one should have a strong man wound one’s breast with a sharp spear tempered in oil—or that he should consent to the reverential salutation of great warrior-nobles, great brahmans, great householders? ” (A IV 130). |
"Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā"ti ca. |
And: “What do you think, bhikkhus, which is better, that one’s body should be wrapped by a strong man in a red-hot iron sheet burning, blazing and glowing— or that he should use robes given out of faith by great warrior-nobles, great brahmans, great householders? ” (A IV 130–31). |
"Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya, taṃ tassa oṭṭhampi ḍaheyya, mukhampi, jivhampi, kaṇṭhampi, udarampi ḍaheyya, antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā"ti ca. |
And: “What do you think, bhikkhus, which is better, that one’s mouth should be prised open by a strong man with red-hot iron tongs burning, blazing and glowing, and that into his mouth should be put a red-hot iron ball burning, blazing and glowing, which burns his lips and burns his mouth and tongue and throat and belly and passes out below carrying with it his bowels and entrails—or that he should use alms food given out of faith by great warrior-nobles …? ” (A IV 131–32). |
"Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā"ti ca. |
And: “What do you think, bhikkhus, which is better, that one should have a strong man seize him by the head or seize him by the shoulders and seat him or lay him on a red-hot iron bed or iron chair, burning, blazing and glowing—or that he should use a bed or chair given out of faith by great warrior-nobles …? ” (A IV 132–33). |
"Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya ayokumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya, so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya, sakimpi adho gaccheyya, sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā"ti cāti (a. ni. 7.72). |
And: “What do you think, bhikkhus, which is better, that one should have a strong man take him feet up and head down and plunge him into a red-hot metal cauldron burning, blazing and glowing, to be boiled there in a swirl of froth, and as he boils in the swirl of froth to be swept now up, now down, and now across—or that he should use a dwelling given out of faith by great warrior-nobles …? ” (A IV 133–34). |
Imāhi vāḷarajjutiṇhasattiayopaṭṭaayoguḷaayomañcaayopīṭhaayokumbhīupamāhi abhivādanaañjalikammacīvarapiṇḍapātamañcapīṭhavihāraparibhogapaccayaṃ dukkhaṃ dassesi. |
to the same intent he showed, by the following similes of the horse-hair rope, the sharp spear, the iron sheet, the iron ball, the iron bed, the iron chair, and the iron cauldron, the pain that has as its condition [acceptance of] homage and reverential salutation, and the use of robes, alms food, bed and chair, and dwelling [by unvirtuous bhikkhus] (above). |
Tasmā – |
|
Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ; |
158. Of pain more violent even than the pain In the embracing of a mass of fire? |
Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa. |
What pleasure has a man of broken virtue Forsaking not sense pleasures, which bear fruit |
Abhivādanasādiyane, kiṃ nāma sukhaṃ vipannasīlassa; |
What pleasure has he in accepting homage Who, having failed in virtue, must partake |
Daḷhavāḷarajjughaṃsanadukkhādhikadukkhabhāgissa. |
Of pain that will excel in agony The crushing of his legs with horse-hair ropes? |
Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa; |
What pleasure has a man devoid of virtue Accepting salutations of the faithful, |
Sattippahāradukkhādhimattadukkhassa yaṃhetu. |
Which is the cause of pain acuter still Than pain produced by stabbing with a spear? |
Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa; |
What is the pleasure in the use of garments For one without restraint, whereby in hell |
Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso. |
He will for long be forced to undergo The contact of the blazing iron sheet? |
Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa; |
Although to him his alms food may seem tasty, Who has no virtue, it is direst poison, |
Ādittā gilitabbā, ayoguḷā yena cirarattaṃ. |
Because of which he surely will be made For long to swallow burning iron balls. |
Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo; |
And when the virtueless make use of couches And chairs, though reckoned pleasing, it is pain |
Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni. |
Because they will be tortured long indeed On red-hot blazing iron beds and chairs. |
Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati; |
Then what delight is there for one unvirtuous Inhabiting a dwelling given in faith, |
Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu. |
Since for that reason he will have to dwell Shut up inside a blazing iron pan? |
Saṅkasarasamācāro, kasambujāto avassuto pāpo; |
Described him in these terms: “Of suspect habits, Full of corruption, lecherous as well, By nature evil, |
Antopūtīti ca yaṃ, nindanto āha lokagaru. |
rotten too within.” The Teacher of the world, in him condemning (as before). |
Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa; |
So out upon the life of him abiding Without restraint, of him that wears the guise |
Assamaṇassa upahataṃ, khatamattānaṃ vahantassa. |
Of the ascetic that he will not be, And damages and undermines himself! |
Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha; |
Avoids it here, as those that would look well Keep far away from dung or from a corpse? |
Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa. |
What is the life he leads, since any person, No matter who, with virtue to his credit |
Sabbabhayehi amutto, mutto sabbehi adhigamasukhehi; |
He is not free from any sort of terror, Though free enough from pleasure of attainment; |
Supihitasaggadvāro, apāyamaggaṃ samārūḷho. |
While heaven’s door is bolted fast against him, He is well set upon the road to hell. |
Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño; |
Who else if not one destitute of virtue More fit to be the object of compassion? |
Dussīlasamo dussī, latāya iti bahuvidhā dosāti. |
Many indeed and grave are the defects That brand a man neglectful of his virtue. |
Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ. |
Seeing danger in the failure of virtue should be understood as reviewing in such ways as these. And seeing benefits in perfected virtue should be understood in the opposite sense. |
Apica – |
159. Furthermore: |
Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ; |
His virtue is immaculate, His wearing of the bowl and robes |
Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ. |
Gives pleasure and inspires trust, His going forth will bear its fruit. |
Attānuvādādibhayaṃ, suddhasīlassa bhikkhuno; |
A bhikkhu in his virtue pure Has never fear that self-reproach |
Andhakāraṃ viya raviṃ, hadayaṃ nāvagāhati. |
Will enter in his heart: indeed There is no darkness in the sun. |
Sīlasampattiyā bhikkhu, sobhamāno tapovane; |
A bhikkhu in his virtue bright Shines forth in the Ascetics’ Wood41 |
Pabhāsampattiyā cando, gagane viya sobhati. |
As by the brightness of his beams The moon lights up the firmament. |
Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno; |
Now, if the bodily perfume Of virtuous bhikkhus can succeed |
Karoti api devānaṃ, sīlagandhe kathāva kā. |
In pleasing even deities, What of the perfume of his virtue? |
Sabbesaṃ gandhajātānaṃ, sampattiṃ abhibhuyyati; |
It is more perfect far than all The other perfumes in the world, |
Avighātī disā sabbā, sīlagandho pavāyati. |
Because the perfume virtue gives Is borne unchecked in all directions. |
Appakāpi katā kārā, sīlavante mahapphalā; |
The deeds done for a virtuous man, Though they be few, will bear much fruit, |
Hontīti sīlavā hoti, pūjāsakkārabhājanaṃ. |
And so the virtuous man becomes A vessel of honour and renown. |
Sīlavantaṃ na bādhanti, āsavā diṭṭhadhammikā; |
There are no cankers here and now To plague the virtuous man at all; |
Samparāyikadukkhānaṃ, mūlaṃ khanati sīlavā. |
The virtuous man digs out the root Of suffering in lives to come. |
Yā manussesu sampatti, yā ca devesu sampadā; |
Perfection among human kind And even among deities. |
Na sā sampannasīlassa, icchato hoti dullabhā. |
If wished for, is not hard to gain For him whose virtue is perfected; |
Accantasantā pana yā, ayaṃ nibbānasampadā; |
Than the perfection of Nibbāna, The state where utter peace prevails |
Mano sampannasīlassa, tameva anudhāvati. |
But once his virtue is perfected, His mind then seeks no other kind. |
Sabbasampattimūlamhi, sīlamhi iti paṇḍito; |
So let a wise man know it well This root of all perfection’s branches. |
Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti. |
Such is the blessed fruit of virtue, Showing full many a varied form, |
Evañhi vibhāvayato sīlavipattito ubbijjitvā sīlasampattininnaṃ mānasaṃ hoti. |
160. The mind of one who understands thus, shudders at failure in virtue and reaches out towards the perfecting of virtue. |
Tasmā yathāvuttaṃ imaṃ sīlavipattiyā ādīnavaṃ imañca sīlasampattiyā ānisaṃsaṃ disvā sabbādarena sīlaṃ vodāpetabbanti. |
So virtue should be cleansed with all care, seeing this danger of failure in virtue and this benefit of the perfection of virtue in the way stated. |
Ettāvatā ca "sīle patiṭṭhāya naro sapañño"ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sīlaṃ tāva paridīpitaṃ hoti. |
161.And at this point in the Path of Purification, which is shown under the headings of virtue, concentration and understanding by the stanza, “When a wise man, established well in virtue” (§1), virtue, firstly, has been fully illustrated. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Sīlaniddeso nāma paṭhamo paricchedo. |
The first chapter called “The Description of Virtue” |
2. The ascetic practices Original pali |
|
Pali |
Nyanamoli thera - english |
22.Idāni yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, te guṇe sampādetuṃ yasmā samādinnasīlena yoginā dhutaṅgasamādānaṃ kātabbaṃ. |
1.Now, while a meditator is engaged in the pursuit of virtue, he should set about undertaking the ascetic practices in order to perfect those special qualities of fewness of wishes, contentment, etc., by which the virtue of the kind already described, is cleansed. |
Evañhissa appicchatāsantuṭṭhitāsallekhapavivekāpacayavīriyārambhasubharatādiguṇasalilavikkhālitamalaṃ sīlañceva suparisuddhaṃ bhavissati, vatāni ca sampajjissanti. |
For when his virtue is thus washed clean of stains by the waters of such special qualities as fewness of wishes, contentment, effacement, seclusion, dispersal, energy, and modest needs, it will become quite purified; and his vows will succeed as well. |
Iti anavajjasīlabbataguṇaparisuddhasabbasamācāro porāṇe ariyavaṃsattaye patiṭṭhāya catutthassa bhāvanārāmatāsaṅkhātassa ariyavaṃsassa adhigamāraho bhavissati. |
And– so, when his whole behaviour has been purified by the special quality of blameless virtue and vows and he has become established in the [first] three of the ancient Noble Ones’ heritages, he may become worthy to attain to the fourth called “delight in development” (A II 27). |
Tasmā dhutaṅgakathaṃ ārabhissāma. |
We shall therefore begin the explanation of the ascetic practices. |
Bhagavatā hi pariccattalokāmisānaṃ kāye ca jīvite ca anapekkhānaṃ anulomapaṭipadaṃyeva ārādhetukāmānaṃ kulaputtānaṃ terasadhutaṅgāni anuññātāni. |
2.Thirteen kinds of ascetic practices have been allowed by the Blessed One to clansmen who have given up the things of the flesh and, regardless of body and life, are desirous of undertaking a practice in conformity [with their aim]. |
Seyyathidaṃ – paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, piṇḍapātikaṅgaṃ, sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, pattapiṇḍikaṅgaṃ, khalupacchābhattikaṅgaṃ, āraññikaṅgaṃ, rukkhamūlikaṅgaṃ, abbhokāsikaṅgaṃ, sosānikaṅgaṃ, yathāsanthatikaṅgaṃ, nesajjikaṅganti. |
They are: i. the refuse-rag-wearer’s practice, ii. the triple-robe-wearer’s practice, iii. the alms-food-eater’s practice, iv. the house-to-house-seeker’s practice, v. the one-sessioner’s practice, vi. the bowl-food-eater’s practice, vii. the later-food-refuser’s practice, viii. the forest-dweller’s practice, ix. the tree-root-dweller’s practice, x. the open-air-dweller’s practice, xi. the charnel-ground-dweller’s practice, xii. the any-bed-user’s practice, xiii. the sitter’s practice. |
Tattha – |
3.Herein: |
Atthato lakkhaṇādīhi, samādānavidhānato; |
(1) As to meaning, (2) characteristic, et cetera, (3) The undertaking and directions, |
Pabhedato bhedato ca, tassa tassānisaṃsato. |
And then the grade, and breach as well, And benefits of each besides, |
Kusalattikato ceva, dhutādīnaṃ vibhāgato; |
(4) As to the profitable triad, (5) “Ascetic” and so on distinguished, |
Samāsabyāsato cāpi, viññātabbo vinicchayo. |
(6) And as to groups, and also (7) singly, The exposition should be known. |
23.Tattha atthatoti tāva rathikasusānasaṅkārakūṭādīnaṃ yattha katthaci paṃsūnaṃ upari ṭhitattā abbhuggataṭṭhena tesu tesu paṃsukūlamivāti paṃsukūlaṃ, atha vā paṃsu viya kucchitabhāvaṃ ulatīti paṃsukūlaṃ, kucchitabhāvaṃ gacchatīti vuttaṃ hoti. |
4.1. Herein, as to meaning, in the first place. i. It is “refuse” (paṃsukūla) since, owing to its being found on refuse in any such place as a street, a charnel ground, or a midden, it belongs, as it were, to the refuse in the sense of being dumped in anyone of these places. Or alternatively: like refuse it gets to a vile state (PAÍSU viya KUcchitabhāvaṃ ULAti), thus it is “refuse” (paṃsukūla); it goes to a vile state, is what is meant. |
Evaṃ laddhanibbacanassa paṃsukūlassa dhāraṇaṃ paṃsukūlaṃ, taṃ sīlamassāti paṃsukūliko. |
The wearing of a refuse-[rag], which has acquired its derivative name1 in this way, is “refuse-[rag- wearing]” (paṃsukūla). That is his habit, thus he is a “refuse-[rag-wear-]er” (paṃsukūlika). |
Paṃsukūlikassa aṅgaṃ paṃsukūlikaṅgaṃ. |
The practice (aṅga) of the refuse-[rag-wear-]er is the “refuse-[rag- wear-]er’s practice” (paṃsukūlikaṅga). |
Aṅganti kāraṇaṃ vuccati. |
It is the action that is called the “practice.” |
Tasmā yena samādānena so paṃsukūliko hoti, tassetaṃ adhivacananti veditabbaṃ. |
Therefore it should be understood as a term for that by undertaking which one becomes a refuse-[rag-wear-]er. |
Eteneva nayena saṅghāṭiuttarāsaṅgaantaravāsakasaṅkhātaṃ ticīvaraṃ sīlamassāti tecīvariko. |
ii. In the same way, he has the habit of [wearing] the triple robe (ti-cīvara)—in other words, the cloak of patches, the upper garment, and the inner clothing— thus he is a “triple-robe-[wear-]er” (tecīvarika). |
Tecīvarikassa aṅgaṃ tecīvarikaṅgaṃ. |
His practice is called the “triple- robe-wearer’s practice.” |
Bhikkhāsaṅkhātānaṃ pana āmisapiṇḍānaṃ pātoti piṇḍapāto, parehi dinnānaṃ piṇḍānaṃ patte nipatananti vuttaṃ hoti. |
5.iii. The dropping (pāta) of the lumps (piṇḍa) of material sustenance (āmisa) called alms (bhikkhā) is “alms food” (piṇḍapāta); the falling (nipatana) into the bowl of lumps (piṇḍa) given by others, is what is meant. |
Taṃ piṇḍapātaṃ uñchati taṃ taṃ kulaṃ upasaṅkamanto gavesatīti piṇḍapātiko. |
He gleans that alms food (that falling of lumps), he seeks it by approaching such and such a family, thus he is called an “alms-food [eat-]er” (piṇḍapātika). |
Piṇḍāya vā patituṃ vatametassāti piṇḍapātī, patitunti carituṃ, piṇḍapātī eva piṇḍapātiko. |
Or his vow is to gather (patituṃ)2 the lump (piṇḍa), thus he is a “lump-gatherer” (piṇḍapātin). To “gather” is to wander for. A “lump-gatherer” (piṇḍapātin) is the same as an “alms-food-eater” (piṇḍapātika). |
Piṇḍapātikassa aṅgaṃ piṇḍapātikaṅgaṃ. |
The practice of the alms-food-eater is the “alms-food-eater’s practice.” |
Dānaṃ vuccati avakhaṇḍanaṃ, apetaṃ dānatoti apadānaṃ, anavakhaṇḍananti attho. |
6.iv. It is a hiatus (avakhaṇḍana) that is called a “gap” (dāna).3 It is removed (apeta) from a gap, thus it is called “gapless” (apadāna); the meaning is, it is without hiatus. |
Saha apadānena sapadānaṃ, avakhaṇḍanarahitaṃ anugharanti vuttaṃ hoti. |
It is together with (saha) what is gapless (apadāna), thus it is “with the gapless” (sapadāna); devoid of hiatus—from house to house—is what is meant. |
Sapadānaṃ carituṃ idamassa sīlanti sapadānacārī, sapadānacārī eva sapadānacāriko. |
His habit is to wander on what-is-with-the-gapless, thus he is a “gapless wanderer” (sapadāna- cārin). A gapless wanderer is the same as a “house-to-house-seeker” (sapadāna- cārika). |
Tassa aṅgaṃ sapadānacārikaṅgaṃ. |
His practice is the “house-to-house-seeker’s practice.” |
Ekāsane bhojanaṃ ekāsanaṃ, taṃ sīlamassāti ekāsaniko. |
7.v. Eating in one session is “one-session.” He has that habit, thus he is a “one- sessioner.” |
Tassa aṅgaṃ ekāsanikaṅgaṃ. |
His practice is the “one-sessioner’s practice.” |
Dutiyabhājanassa paṭikkhittattā kevalaṃ ekasmiṃyeva patte piṇḍo pattapiṇḍo. |
vi. Alms (piṇḍa) in one bowl (patta) only because of refusing a second vessel, is “bowl-alms” (patta-piṇḍa). |
Idāni pattapiṇḍagahaṇe pattapiṇḍasaññaṃ katvā pattapiṇḍo sīlamassāti pattapiṇḍiko. |
Now, making “bowl alms” (patta-piṇḍa) the name for the taking of alms food in the bowl: bowl-alms-food is his habit, thus he is a “bowl- food-eater” (pattapiṇḍika). |
Tassa aṅgaṃ pattapiṇḍikaṅgaṃ. |
His practice is the “bowl-food-eater’s practice.” |
Khalūti paṭisedhanatthe nipāto. |
8.vii. “No” (khalu) is a particle in the sense of refusing. |
Pavāritena satā pacchā laddhaṃ bhattaṃ pacchābhattaṃ nāma, tassa pacchābhattassa bhojanaṃ pacchābhattabhojanaṃ, tasmiṃ pacchābhattabhojane pacchābhattasaññaṃ katvā pacchābhattaṃ sīlamassāti pacchābhattiko. |
Food (bhatta) obtained later by one who has shown that he is satisfied is called “later-food” (pacchā-bhatta). The eating of that later food is “later-food-eating.” Making “later-food” (pacchā- bhatta) the name for that later-food-eating: later-food is his habit, thus he is a “later- food-[eat-]er” (pacchābhattika). |
Na pacchābhattiko khalupacchābhattiko. |
Not a later-food-eater is a “no-later-food-[eat-]er” (khalu-pacchābhattika), [that is, a “later-food-refuser”]. |
Samādānavasena paṭikkhittātirittabhojanassetaṃ nāmaṃ. |
This is the name for one who as an undertaking refuses extra food. |
Aṭṭhakathāyaṃ pana vuttaṃ khalūti eko sakuṇo. |
But it is said in the commentary4 “Khalu is a certain kind of bird. |
So mukhena phalaṃ gahetvā tasmiṃ patite puna aññaṃ na khādati. |
When it has taken a fruit into its beak and that drops, it does not eat any more. |
Tādiso ayanti khalupacchābhattiko. |
This [bhikkhu] is like that.” Thus he is “a later-food-refuser” (khalu-pacchā-bhattika). |
Tassa aṅgaṃ khalupacchābhattikaṅgaṃ. |
His practice is the “later-food-refuser’s practice.” |
Araññe nivāso sīlamassāti āraññiko. |
9.viii. His habit is dwelling in the forest, thus he is a “forest-dweller.” |
Tassa aṅgaṃ āraññikaṅgaṃ. |
His practice is the “forest-dweller’s practice.” |
Rukkhamūle nivāso rukkhamūlaṃ, taṃ sīlamassāti rukkhamūliko. |
ix. Dwelling at the root of a tree is “tree-root-dwelling.” He has that habit, thus he is a “tree-root-dweller.” |
Rukkhamūlikassa aṅgaṃ rukkhamūlikaṅgaṃ. |
The practice of the tree-root-dweller is the “tree-root- dweller’s practice.” |
Abbhokāsikasosānikaṅgesupi eseva nayo. |
x., xi. Likewise with the open-air-dweller and the charnel-ground-dweller. |
Yadeva santhataṃ yathāsanthataṃ, idaṃ tuyhaṃ pāpuṇātīti evaṃ paṭhamaṃ uddiṭṭhasenāsanassetaṃ adhivacanaṃ. |
10. xii. Only what has been distributed (yad eva santhata) is “as distributed” (yathāsanthata). This is a term for the resting place first allotted thus “This one falls to you.” |
Tasmiṃ yathāsanthate viharituṃ sīlamassāti yathāsanthatiko. |
He has the habit of dwelling in that as distributed, thus he is an “as- distributed-user” (yathāsanthatika), [that is, an “any-bed-user”]. |
Tassa aṅgaṃ yathāsanthatikaṅgaṃ. |
His practice is the “any-bed-user’s practice.” |
Sayanaṃ paṭikkhipitvā nisajjāya viharituṃ sīlamassāti nesajjiko. |
xiii. He has the habit of keeping to the sitting [posture when resting], refusing to lie down, thus he is a “sitter.” |
Tassa aṅgaṃ nesajjikaṅgaṃ. |
His practice is the “sitter’s practice.” |
Sabbāneva panetāni tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgaṃ etesanti dhutaṅgāni. |
11.All these, however, are the practices (aṅga) of a bhikkhu who is ascetic (dhuta) because he has shaken off (dhuta) defilement by undertaking one or other of them. Or the knowledge that has got the name “ascetic” (dhuta) because it shakes off (dhunana) defilement is a practice (aṅga) belonging to these, thus they are “ascetic practices” (dhutaṅga). |
Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgāni. |
Or alternatively, they are ascetic (dhuta) because they shake off (niddhunana) opposition, and they are practices (aṅga) because they are a way (paṭipatti). |
Evaṃ tāvettha atthato viññātabbo vinicchayo. |
This, firstly, is how the exposition should be known here as to meaning. |
Sabbāneva panetāni samādānacetanālakkhaṇāni. |
12.2.All of them have as their characteristic the volition of undertaking. |
Vuttampi cetaṃ "yo samādiyati, so puggalo. |
For this is said [in the commentary]: “He who does the undertaking is a person. |
Yena samādiyati, cittacetasikā ete dhammā. |
That whereby he does the undertaking is states of consciousness and consciousness- concomitants. |
Yā samādānacetanā, taṃ dhutaṅgaṃ. |
The volition of the act of undertaking is the ascetic practice. |
Yaṃ paṭikkhipati, taṃ vatthū"ti. |
What it rejects is the instance.” |
Sabbāneva ca loluppaviddhaṃsanarasāni, nilloluppabhāvapaccupaṭṭhānāni appicchatādiariyadhammapadaṭṭhānāni. |
All have the function of eliminating cupidity, and they manifest themselves with the production of non-cupidity. For their proximate cause they have the noble states consisting of fewness of wishes, and so on. |
Evamettha lakkhaṇādīhi veditabbo vinicchayo. |
This is how the exposition should be known as to characteristic, etc., here. |
Samādānavidhānatotiādīsu pana pañcasu sabbāneva dhutaṅgāni dharamāne bhagavati bhagavatova santike samādātabbāni. |
13. 3. As regards the five beginning with the undertaking and directions: during the Blessed One’s lifetime all ascetic practices should be undertaken in the Blessed One’s presence. |
Parinibbute mahāsāvakassa santike. |
After his attainment of Nibbāna this should be done in the presence of a principal disciple. |
Tasmiṃ asati khīṇāsavassa, anāgāmissa, sakadāgāmissa, sotāpannassa, tipiṭakassa, dvipiṭakassa, ekapiṭakassa, ekasaṅgītikassa, aṭṭhakathācariyassa. |
When he is not available it should be done in the presence of one whose cankers are destroyed, of a non-returner, of a once-returner, of a stream-enterer, of one who knows the three Piṭakas, of one who knows two of the Piṭakas, of one who knows one of the Piṭakas, of one who knows one Collection,5 of a teacher of the Commentaries. |
Tasmiṃ asati dhutaṅgadharassa, tasmimpi asati cetiyaṅgaṇaṃ sammajjitvā ukkuṭikaṃ nisīditvā sammāsambuddhassa santike vadantena viya samādātabbāni, apica sayampi samādātuṃ vaṭṭati eva. |
When he is not available it should be done in the presence of an observer of an ascetic practice. When he is not available, then after one has swept out the shrine terrace they can be undertaken seated in a reverential posture as though pronouncing them in the Fully Enlightened One’s presence. Also it is permitted to undertake them by oneself. |
Ettha ca cetiyapabbate dve bhātikattherānaṃ jeṭṭhakabhātu dhutaṅgappicchatāya vatthu kathetabbaṃ. |
And here should be told the story of the senior of the two brothers who were elders at Cetiyapabbata and their fewness of wishes with respect to the ascetic practices6 (M-a II 140). |
Ayaṃ tāva sādhāraṇakathā. |
This, firstly, is what applies to all [the practices]. |
1. Paṃsukūlikaṅgakathā Table view Original pali |
24.Idāni ekekassa samādānavidhānappabhedabhedānisaṃse vaṇṇayissāma. |
14.Now, we shall proceed to comment on the undertaking, directions, grade, breach and benefits, of each one [separately]. |
Paṃsukūlikaṅgaṃ tāva "gahapatidānacīvaraṃ paṭikkhipāmi, paṃsukūlikaṅgaṃ samādiyāmī"ti imesu dvīsu vacanesu aññatarena samādinnaṃ hoti. |
i. First, the refuse-rag-wearer’s practice is undertaken with one of these two statements: “I refuse robes given by householders” or “I undertake the refuse-rag- wearer’s practice.” |
Idaṃ tāvettha samādānaṃ. |
This, firstly, is the undertaking. |
Evaṃ samādinnadhutaṅgena pana tena sosānikaṃ, pāpaṇikaṃ, rathiyacoḷaṃ, saṅkāracoḷaṃ, sotthiyaṃ, nhānacoḷaṃ, titthacoḷaṃ, gatapaccāgataṃ, aggiḍaḍḍhaṃ, gokhāyitaṃ, upacikākhāyitaṃ, undūrakhāyitaṃ, antacchinnaṃ, dasācchinnaṃ, dhajāhaṭaṃ, thūpacīvaraṃ, samaṇacīvaraṃ, ābhisekikaṃ, iddhimayaṃ, panthikaṃ, vātāhaṭaṃ, devadattiyaṃ, sāmuddiyantietesu aññataraṃ cīvaraṃ gahetvā phāletvā dubbalaṭṭhānaṃ pahāya thiraṭṭhānāni dhovitvā cīvaraṃ katvā porāṇaṃ gahapaticīvaraṃ apanetvā paribhuñjitabbaṃ. |
15.One who has done this should get a robe of one of the following kinds: one from a charnel ground, one from a shop, a cloth from a street, a cloth from a midden, one from a childbed, an ablution cloth, a cloth from a washing place, one worn going to and returning from [the charnel ground], one scorched by fire, one gnawed by cattle, one gnawed by ants, one gnawed by rats, one cut at the end, one cut at the edge, one carried as a flag, a robe from a shrine, an ascetic’s robe, one from a consecration, one produced by supernormal power, one from a highway, one borne by the wind, one presented by deities, one from the sea. Taking one of these robe cloths, he should tear off and throw away the weak parts, and then wash the sound parts and make up a robe. He can use it after getting rid of his old robe given by householders. |
Tattha sosānikanti susāne patitakaṃ. |
16.Herein, “one from a charnel ground” is one dropped on a charnel ground. |
Pāpaṇikanti āpaṇadvāre patitakaṃ. |
“One from a shop” is one dropped at the door of a shop. |
Rathiyacoḷanti puññatthikehi vātapānantarena rathikāya chaḍḍitacoḷakaṃ. |
“A cloth from a street” is a cloth thrown into a street from inside a window by those who seek merit. |
Saṅkāracoḷanti saṅkāraṭṭhāne chaḍḍitacoḷakaṃ. |
“A cloth from a midden” is a cloth thrown onto a place for rubbish. |
Sotthiyanti gabbhamalaṃ puñchitvā chaḍḍitavatthaṃ. |
“One from a childbed” is a cloth thrown away after wiping up the stains of childbirth with it. |
Tissāmaccamātā kira satagghanakena vatthena gabbhamalaṃ puñchāpetvā paṃsukūlikā gaṇhissantīti tālaveḷimagge chaḍḍāpesi. |
The mother of Tissa the Minister, it seems, had the stains of childbirth wiped up with a cloth worth a hundred [pieces], and thinking, “The refuse-rag wearers will take it,” she had it thrown onto the Tālaveli Road.7 |
Bhikkhū jiṇṇakaṭṭhānatthameva gaṇhanti. |
Bhikkhus took it for the purpose of mending worn places. |
Nhānacoḷanti yaṃ bhūtavejjehi sasīsaṃ nhāpitā kāḷakaṇṇicoḷanti chaḍḍetvā gacchanti. |
17. “An ablution cloth” is one that people who are made by devil doctors to bathe themselves, including their heads, are accustomed to throw away as a “cloth of ill luck.” |
Titthacoḷanti nhānatitthe chaḍḍitapilotikā. |
“A cloth from washing place” is rags thrown away at a washing place where bathing is done. |
Gatapaccāgatanti yaṃ manussā susānaṃ gantvā paccāgatā nhatvā chaḍḍenti. |
“One worn going to and coming from” is one that people throw away after they have gone to a charnel ground and returned and bathed. |
Aggiḍaḍḍhanti agginā ḍaḍḍhappadesaṃ. |
“One scorched by fire” is one partly scorched by fire; |
Tañhi manussā chaḍḍenti. |
for people throw that away. |
Gokhāyitādīni pākaṭāneva. |
“One gnawed by cattle,” etc., are obvious; |
Tādisānipi hi manussā chaḍḍenti. |
for people throw away such as these too. |
Dhajāhaṭanti nāvaṃ ārohantā dhajaṃ bandhitvā ārūhanti. |
“One carried as a flag”: Those who board a ship do so after hoisting a flag. |
Taṃ tesaṃ dassanātikkame gahetuṃ vaṭṭati. |
It is allowable to take this when they have gone out of sight. |
Yampi yuddhabhūmiyaṃ dhajaṃ bandhitvā ṭhapitaṃ, taṃ dvinnampi senānaṃ gatakāle gahetuṃ vaṭṭati. |
Also it is allowable, when the two armies have gone away, to take a flag that has been hoisted on a battlefield. |
Thūpacīvaranti vammikaṃ parikkhipitvā balikammaṃ kataṃ. |
18. “A robe from a shrine” is an offering made by draping a termite-mound [in cloth]. |
Samaṇacīvaranti bhikkhusantakaṃ. |
“An ascetic’s robe” is one belonging to a bhikkhu. |
Ābhisekikanti rañño abhisekaṭṭhāne chaḍḍitacīvaraṃ. |
“One from a consecration” is one thrown away at the king’s consecration place. |
Iddhimayanti ehibhikkhucīvaraṃ. |
“One produced by supernormal power” is a “come-bhikkhu” robe.8 |
Panthikanti antarāmagge patitakaṃ. |
“One from a highway” is one dropped in the middle of a road. |
Yaṃ pana sāmikānaṃ satisammosena patitaṃ, taṃ thokaṃ rakkhitvā gahetabbaṃ. |
But one dropped by the owner’s negligence should be taken only after waiting a while. |
Vātāhaṭanti vātena paharitvā dūre pātitaṃ, taṃ pana sāmike apassantena gahetuṃ vaṭṭati. |
“One borne by the wind” is one that falls a long way off, having been carried by the wind. It is allowable to take it if the owners are not in sight. |
Devadattiyanti anuruddhattherassa viya devatāhi dinnakaṃ. |
“One presented by deities” is one given by deities like that given to the Elder Anuruddha (Dhp-a II 173–74). |
Sāmuddiyanti samuddavīcīhi thale ussāritaṃ. |
“One from the sea” is one washed up on dry land by the sea waves. |
Yaṃ pana saṅghassa demāti dinnaṃ, coḷakabhikkhāya vā caramānehi laddhaṃ, na taṃ paṃsukūlaṃ. |
19.One given thus “We give it to the Order” or got by those who go out for alms- cloth is not a refuse-rag. |
Bhikkhudattiyepi yaṃ vassaggena gāhetvā vā dīyati, senāsanacīvaraṃ vā hoti, na taṃ paṃsukūlaṃ. |
And in the case of one presented by a bhikkhu, one given after it has been got [at a presentation of robes by householders] at the end of the Rains, or a “resting-place robe” [that is, one automatically supplied by a householder to the occupant of a certain resting place] is not a refuse-rag. |
No gāhāpetvā dinnameva paṃsukūlaṃ. |
It is a refuse-rag only when given after not having been so obtained. |
Tatrapi yaṃ dāyakehi bhikkhussa pādamūle nikkhittaṃ, tena pana bhikkhunā paṃsukūlikassa hatthe ṭhapetvā dinnaṃ, taṃ ekatosuddhikaṃ nāma. |
And herein, that placed by the donors at a bhikkhu’s feet but given by that bhikkhu to the refuse-rag wearer by placing it in his hand is called pure in one way. |
Yaṃ bhikkhuno hatthe ṭhapetvā dinnaṃ, tena pana pādamūle ṭhapitaṃ, tampi ekatosuddhikaṃ. |
That given to a bhikkhu by placing it in his hand but placed by him at the [refuse-rag wearer’s] feet is also pure in one way. |
Yaṃ bhikkhunopi pādamūle ṭhapitaṃ, tenāpi tatheva dinnaṃ, taṃ ubhatosuddhikaṃ. |
That which is both placed at a bhikkhu’s feet and then given by him in the same way is pure in both ways. |
Yaṃ hatthe ṭhapetvā laddhaṃ, hattheyeva ṭhapitaṃ, taṃ anukkaṭṭhacīvaraṃ nāma. |
One obtained by being placed in the hand and [given by being] placed in the hand too is not a strict man’s robe. |
Iti imaṃ paṃsukūlabhedaṃ ñatvā paṃsukūlikena cīvaraṃ paribhuñjitabbanti idamettha vidhānaṃ. |
So a refuse-rag wearer should use the robe after getting to know about the kinds of refuse-rags. These are the directions for it in this instance. |
Ayaṃ pana pabhedo, tayo paṃsukūlikā ukkaṭṭho majjhimo mudūti. |
20.The grades are these. There are three kinds of refuse-rag wearers: the strict, the medium, and the mild. |
Tattha sosānikaṃyeva gaṇhanto ukkaṭṭho hoti. |
Herein, one who takes it only from a charnel ground is strict. |
Pabbajitā gaṇhissantīti ṭhapitakaṃ gaṇhanto majjhimo. |
One who takes one left [by someone, thinking] “One gone forth will take it” is medium. |
Pādamūle ṭhapetvā dinnakaṃ gaṇhanto mudūti. |
One who takes one given by being placed at his feet [by a bhikkhu] is mild. |
Tesu yassa kassaci attano ruciyā gihidinnakaṃ sāditakkhaṇe dhutaṅgaṃ bhijjati. |
The moment anyone of these of his own choice or inclination agrees to [accept] a robe given by a householder, his ascetic practice is broken. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃ panānisaṃso, "paṃsukūlacīvaraṃ nissāya pabbajjā"ti (mahāva. 128) vacanato nissayānurūpapaṭipattisabbhāvo, paṭhame ariyavaṃse patiṭṭhānaṃ, ārakkhadukkhābhāvo, aparāyattavuttitā, corabhayena abhayatā, paribhogataṇhāya abhāvo, samaṇasāruppaparikkhāratā, "appāni ceva sulabhāni ca tāni ca anavajjānī"ti (a. ni. 4.27; itivu. 101) bhagavatā saṃvaṇṇitapaccayatā, pāsādikatā, appicchatādīnaṃ phalanipphatti, sammāpaṭipattiyā anubrūhanaṃ, pacchimāya janatāya diṭṭhānugatiāpādananti. |
21.The benefits are these. He actually practices in conformity with the dependence, because of the words “The going forth by depending on the refuse-rag robe” (Vin I 58, 96); he is established in the first of the Noble Ones’ heritages (A II 27); there is no suffering due to protecting; he exists independent of others; there is no fear of robbers; there is no craving connected with use [of robes]; it is a requisite suitable for an ascetic; it is a requisite recommended by the Blessed One thus “valueless, easy to get, and blameless” (A II 26); it inspires confidence; it produces the fruits of fewness of wishes, etc.; the right way is cultivated; a good example is set9 to later generations. |
Mārasenavighātāya, paṃsukūladharo yati; |
22. While striving for Death’s army’s rout The ascetic clad in rag-robe clout |
Sannaddhakavaco yuddhe, khattiyo viya sobhati. |
Got from a rubbish heap, shines bright As mail-clad warrior in the fight. |
Pahāya kāsikādīni, varavatthāni dhāritaṃ; |
Leaving rare Kāsi cloth and more; This robe wore, |
Yaṃ lokagarunā ko taṃ, paṃsukūlaṃ na dhāraye. |
the world’s great teacher. Of rags from off a rubbish heap Who would not have a robe to keep? |
Tasmā hi attano bhikkhu, paṭiññaṃ samanussaraṃ; |
Minding the words he did profess When he went into homelessness, |
Yogācārānukūlamhi, paṃsukūle rato siyāti. |
Let him to wear such rags delight As one in seemly garb bedight. |
Ayaṃ tāva paṃsukūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This, firstly, is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the refuse-rag-wearer’s practice. |
2. Tecīvarikaṅgakathā Table view Original pali |
25.Tadanantaraṃ pana tecīvarikaṅgaṃ "catutthakacīvaraṃ paṭikkhipāmi, tecīvarikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
23.ii. Next there is the triple-robe-wearer’s practice. This is undertaken with one of the following statements: “I refuse a fourth robe” or “I undertake the triple- robe-wearer’s practice.” |
Tena pana tecīvarikena cīvaradussaṃ labhitvā yāva aphāsukabhāvena kātuṃ vā na sakkoti, vicārakaṃ vā na labhati, sūciādīsu vāssa kiñci na sampajjati, tāva nikkhipitabbaṃ. |
When a triple-robe wearer has got cloth for a robe, he can put it by for as long as, owing to ill-health, he is unable to make it up, or for as long as he does not find a helper, or lacks a needle, etc., |
Nikkhittapaccayā doso natthi. |
and there is no fault in his putting it by. |
Rajitakālato pana paṭṭhāya nikkhipituṃ na vaṭṭati, dhutaṅgacoro nāma hoti. |
But it is not allowed to put it by once it has been dyed. That is called cheating the ascetic practice. |
Idamassa vidhānaṃ. |
These are the directions for it. |
Pabhedato pana ayampi tividho hoti. |
24.This too has three grades. |
Tattha ukkaṭṭhena rajanakāle paṭhamaṃ antaravāsakaṃ vā uttarāsaṅgaṃ vā rajitvā taṃ nivāsetvā itaraṃ rajitabbaṃ. |
Herein, one who is strict should, at the time of dyeing, first dye either the inner cloth or the upper garment, and having dyed it, he should wear that round the waist and dye the other. |
Taṃ pārupitvā saṅghāṭi rajitabbā. |
Then he can put that on over the shoulder and dye the cloak of patches. |
Saṅghāṭiṃ pana nivāsetuṃ na vaṭṭati. |
But he is not allowed to wear the cloak of patches round the waist. |
Idamassa gāmantasenāsane vattaṃ. |
This is the duty when in an abode inside a village. |
Āraññake pana dve ekato dhovitvā rajituṃ vaṭṭati. |
But it is allowable for him in the forest to wash and dye two together. |
Yathā pana kañci disvā sakkoti kāsāvaṃ ākaḍḍhitvā uparikātuṃ, evaṃ āsanne ṭhāne nisīditabbaṃ. |
However, he should sit in a place near [to the robes] so that, if he sees anyone, he can pull a yellow cloth over himself. |
Majjhimassa rajanasālāyaṃ rajanakāsāvaṃ nāma hoti, taṃ nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati. |
But for the medium one there is a yellow cloth in the dyeing room for use while dyeing, and it is allowable for him to wear that [as an inner cloth] or to put it on [as an upper garment] in order to do the work of dyeing. |
Mudukassa sabhāgabhikkhūnaṃ cīvarāni nivāsetvā vā pārupitvā vā rajanakammaṃ kātuṃ vaṭṭati. |
For the mild one it is allowable to wear, or put on, the robes of bhikkhus who are in communion (i.e. not suspended, etc.) in order to do the work of dyeing. |
Tatraṭṭhakapaccattharaṇampi tassa vaṭṭati. |
A bedspread that remains where it is10 is also allowable for him, |
Pariharituṃ pana na vaṭṭati. |
but he must not take it about him. |
Sabhāgabhikkhūnaṃ cīvarampi antarantarā paribhuñjituṃ vaṭṭati. |
And it is allowed for him to use from time to time the robes of bhikkhus who are in communion. |
Dhutaṅgatecīvarikassa pana catutthaṃ vattamānaṃ aṃsakāsāvameva vaṭṭati. |
It is allowed to one who wears the triple robe as an ascetic practice to have a yellow shoulder-cloth too as a fourth; |
Tañca kho vitthārato vidatthi, dīghato tihatthameva vaṭṭati. |
but it must be only a span wide and three hands long. |
Imesaṃ pana tiṇṇampi catutthakacīvaraṃ sāditakkhaṇeyeva dhutaṅgaṃ bhijjati. |
The moment anyone of these three agrees to [accept] a fourth robe, his ascetic practice is broken. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃpanānisaṃso, tecīvariko bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena. |
25.The benefits are these. The bhikkhu who is a triple-robe wearer is content with the robe as a protection for the body. |
Tenassa pakkhino viya samādāyeva gamanaṃ, appasamārambhatā, vatthasannidhiparivajjanaṃ, sallahukavuttitā, atirekacīvaraloluppappahānaṃ, kappiye mattakāritāya sallekhavuttitā, appicchatādīnaṃ phalanipphattīti evamādayo guṇā sampajjantīti. |
Hence he goes taking it with him as a bird does its wings (M I 180); and such special qualities as having few undertakings, avoidance of storage of cloth, a frugal existence, the abandoning of greed for many robes, living in effacement by observing moderation even in what is permitted, production of the fruits of fewness of wishes, etc., are perfected. |
Atirekavatthataṇhaṃ, pahāya sannidhivivajjito dhīro; |
26. No risk of hoarding haunts the man of wit Who wants no extra cloth for requisite; |
Santosasukharasaññū, ticīvaradharo bhavati yogī. |
Using the triple robe where’er he goes The pleasant relish of content he knows. |
Tasmā sapattacaraṇo, pakkhīva sacīvarova yogivaro; |
So, would the adept wander undeterred With naught else but his robes, as flies the bird |
Sukhamanuvicaritukāmo, cīvaraniyame ratiṃ kayirāti. |
With its own wings, then let him too rejoice That frugalness in garments be his choice. |
Ayaṃ tecīvarikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the triple-robe-wearer’s practice. |
3. Piṇḍapātikaṅgakathā Table view Original pali |
26.Piṇḍapātikaṅgampi "atirekalābhaṃ paṭikkhipāmi, piṇḍapātikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
27. iii. The alms-food-eater’s practice is undertaken with one of the following statements: “I refuse a supplementary [food] supply” or “I undertake the alms- food-eater’s practice.” |
Tena pana piṇḍapātikena "saṅghabhattaṃ, uddesabhattaṃ, nimantanabhattaṃ, salākabhattaṃ, pakkhikaṃ, uposathikaṃ, pāṭipadikaṃ, āgantukabhattaṃ, gamikabhattaṃ, gilānabhattaṃ, gilānupaṭṭhākabhattaṃ, vihārabhattaṃ, dhurabhattaṃ, vārakabhatta"nti etāni cuddasa bhattāni na sāditabbāni. |
Now, this alms-food eater should not accept the following fourteen kinds of meal: a meal offered to the Order, a meal offered to specified bhikkhus, an invitation, a meal given by a ticket, one each half-moon day, one each Uposatha day, one each first of the half-moon, a meal given for visitors, a meal for travellers, a meal for the sick, a meal for sick-nurses, a meal supplied to a [particular] residence, a meal given in a principal house,11 a meal given in turn. |
Sace pana "saṅghabhattaṃ gaṇhathā"tiādinā nayena avatvā "amhākaṃ gehe saṅgho bhikkhaṃ gaṇhātu, tumhepi bhikkhaṃ gaṇhathā"ti vatvā dinnāni honti, tāni sādituṃ vaṭṭanti. |
If, instead of saying “Take a meal given to the Order”, [meals] are given saying “The Order is taking alms in our house; you may take alms too”, it is allowable to consent. |
Saṅghato nirāmisasalākāpi vihāre pakkabhattampi vaṭṭatiyevāti idamassa vidhānaṃ. |
Tickets from the Order that are not for actual food,12 and also a meal cooked in a monastery, are allowable as well. These are the directions for it. |
Pabhedato pana ayampi tividho hoti. |
28.This too has three grades. |
Tattha ukkaṭṭho puratopi pacchatopi āhaṭabhikkhaṃ gaṇhati, pattadvāre ṭhatvā pattaṃ gaṇhantānampi deti, paṭikkamanaṃ āharitvā dinnabhikkhampi gaṇhati, taṃ divasaṃ pana nisīditvā bhikkhaṃ na gaṇhati. |
Herein, one who is strict takes alms brought both from before and from behind, and he gives the bowl to those who take it while he stands outside a door. He also takes alms brought to the refectory and given there. But he does not take alms by sitting [and waiting for it to be brought later] that day. |
Majjhimo taṃ divasaṃ nisīditvāpi gaṇhati, svātanāya pana nādhivāseti. |
The medium one takes it as well by sitting [and waiting for it to be brought later] that day; but he does not consent to [its being brought] the next day. |
Mudukosvātanāyapi punadivasāyapi bhikkhaṃ adhivāseti. |
The mild one consents to alms [being brought] on the next day and on the day after. |
Te ubhopi serivihārasukhaṃ na labhanti, ukkaṭṭhova labhati. |
Both these last miss the joy of an independent life. |
Ekasmiṃ kira gāme ariyavaṃso hoti, ukkaṭṭho itare āha – "āyāmāvuso, dhammasavanāyā"ti. |
There is, perhaps, a preaching on the Noble Ones’ heritages (A II 28) in some village. The strict one says to the others “Let us go, friends, and listen to the Dhamma.” |
Tesu eko ekenamhi, bhante, manussena nisīdāpitoti āha. |
One of them says, “I have been made to sit [and wait] by a man, venerable sir,” |
Aparo mayā, bhante, svātanāya ekassa bhikkhā adhivāsitāti. |
and the other, “I have consented to [receive] alms tomorrow, venerable sir.” |
Evaṃ te ubho parihīnā. |
So they are both losers. |
Itaro pātova piṇḍāya caritvā gantvā dhammarasaṃ paṭisaṃvedesi. |
The other wanders for alms in the morning and then he goes and savours the taste of the Dhamma. |
Imesaṃ pana tiṇṇampi saṅghabhattādiatirekalābhaṃ sāditakkhaṇeva dhutaṅgaṃ bhijjati. |
The moment anyone of these three agrees to the extra gain consisting of a meal given to the Order, etc., his ascetic practice is broken. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃ panānisaṃso, "piṇḍiyālopabhojanaṃ nissāya pabbajjā"ti (a. ni. 4.27; itivu. 101) vacanato nissayānurūpapaṭipattisabbhāvo, dutiye ariyavaṃse patiṭṭhānaṃ, aparāyattavuttitā, "appāni ceva sulabhāni ca tāni ca anavajjānī"ti bhagavatā saṃvaṇṇitapaccayatā, kosajjanimmaddanatā, parisuddhājīvatā, sekhiyapaṭipattipūraṇaṃ, aparapositā, parānuggahakiriyā, mānappahānaṃ, rasataṇhānivāraṇaṃ, gaṇabhojanaparamparabhojanacārittasikkhāpadehi anāpattitā, appicchatādīnaṃ anulomavuttitā, sammāpaṭipattibrūhanaṃ, pacchimajanatānukampananti. |
29.The benefits are these. He actually practices in conformity with the dependence because of the words “The going forth by depending on the eating of lumps of alms food” (Vin II 58, 96); he is established in the second of the Noble Ones’ heritages; his existence is independent of others; it is a requisite recommended by the Blessed One thus “Valueless, easy to get, blameless” (A II 26); idleness is eliminated; livelihood is purified; the practice of the minor training rule [of the Pātimokkha] is fulfilled; he is not maintained by another; he helps others; pride is abandoned; craving for tastes is checked; the training precepts about eating as a group, substituting one meal [invitation for another] (see Vinaya, Pācittiya 33 and Comy.), and good behaviour, are not contravened; his life conforms to [the principles of] fewness of wishes; he cultivates the right way; he has compassion for later generations. |
Piṇḍiyālopasantuṭṭho, aparāyattajīviko; |
30. The monk content with alms for food Has independent livelihood, |
Pahīnāhāraloluppo, hoti cātuddiso yati. |
And greed in him no footing finds; He is as free as the four winds. |
Vinodayati kosajjaṃ, ājīvassa visujjhati; |
He never need be indolent, His livelihood is innocent, |
Tasmā hi nātimaññeyya, bhikkhācariyāya sumedhaso. |
So let a wise man not disdain Alms-gathering for his domain. |
Evarūpassa hi – |
Since it is said: |
"Piṇḍapātikassa bhikkhuno, |
“If a bhikkhu can support himself on alms |
Attabharassa anaññaposino; |
And live without another’s maintenance, |
Devāpi pihayanti tādino, |
The very gods indeed might envy him |
No ce lābhasilokanissito"ti. |
And pay no heed as well to gain and fame,” (Ud 31). |
Ayaṃ piṇḍapātikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach and benefits, in the case of the alms-food-eater’s practice. |
4. Sapadānacārikaṅgakathā Table view Original pali |
27.Sapadānacārikaṅgampi"loluppacāraṃ paṭikkhipāmi, sapadānacārikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
31.iv. The house-to-house seeker’s practice is undertaken with one of the following statements “I refuse a greedy alms round” or “I undertake the house-to-house seeker’s practice.” |
Tena pana sapadānacārikena gāmadvāre ṭhatvā parissayābhāvo sallakkhetabbo. |
Now, the house-to-house seeker should stop at the village gate and make sure that there is no danger. |
Yassā racchāya vā gāme vā parissayo hoti, taṃ pahāya aññattha carituṃ vaṭṭati. |
If there is danger in any street or village, it is allowable to leave it out and wander for alms elsewhere. |
Yasmiṃ gharadvāre vā racchāya vā gāme vā kiñci na labhati, agāmasaññaṃ katvā gantabbaṃ. |
When there is a house door or a street or a village where he [regularly] gets nothing at all, he can go [past it] not counting it as a village. |
Yattha kiñci labhati, taṃ pahāya gantuṃ na vaṭṭati. |
But wherever he gets anything at all it is not allowed [subsequently] to go [past] there and leave it out. |
Iminā ca bhikkhunā kālataraṃ pavisitabbaṃ, evañhi aphāsukaṭṭhānaṃ pahāya aññattha gantuṃ sakkhissati. |
This bhikkhu should enter the village early so that he will be able to leave out any inconvenient place and go elsewhere. |
Sace panassa vihāre dānaṃ dentā antarāmagge vā āgacchantā manussā pattaṃ gahetvā piṇḍapātaṃ denti vaṭṭati. |
But if people who are giving a gift [of a meal] in a monastery or who are coming along the road take his bowl and give alms food, it is allowable. |
Iminā ca maggaṃ gacchantenāpi bhikkhācāravelāyaṃ sampattagāmaṃ anatikkamitvā caritabbameva. |
And as this [bhikkhu] is going along the road, he should, when it is the time, wander for alms in any village he comes to and not pass it by. |
Tattha alabhitvā vā thokaṃ labhitvā vā gāmapaṭipāṭiyā caritabbanti idamassa vidhānaṃ. |
If he gets nothing there or only a little, he should wander for alms in the next village in order. |
Pabhedato pana ayampi tividho hoti. |
These are the directions for it. 32.This too has three grades. |
Tattha ukkaṭṭho purato āhaṭabhikkhampi pacchato āhaṭabhikkhampi paṭikkamanaṃ āharitvā diyyamānampi na gaṇhati, pattadvāre pana pattaṃ vissajjeti. |
Herein, one who is strict does not take alms brought from before or brought from behind or brought to the refectory and given there. He hands over his bowl at a door, however; |
Imasmiñhi dhutaṅge mahākassapattherena sadiso nāma natthi. |
for in this ascetic practice there is none equal to the Elder Mahā Kassapa, |
Tassapi pattavissaṭṭhaṭṭhānameva paññāyati. |
yet an instance in which even he handed over his bowl is mentioned (see Ud 29). |
Majjhimo purato vā pacchato vā āhaṭampi paṭikkamanaṃ āhaṭampi gaṇhati, pattadvārepi pattaṃ vissajjeti, na pana bhikkhaṃ āgamayamāno nisīdati. |
The medium one takes what is brought from before and from behind and what is brought to the refectory, and he hands over his bowl at a door. But he does not sit waiting for alms. |
Evaṃ so ukkaṭṭhapiṇḍapātikassa anulometi. |
Thus he conforms to the rule of the strict alms-food eater. |
Muduko taṃ divasaṃ nisīditvā āgameti. |
The mild one sits waiting [for alms to be brought] that day. |
Imesaṃ pana tiṇṇampi loluppacāre uppannamatte dhutaṅgaṃ bhijjati. |
The ascetic practice of these three is broken as soon as the greedy alms round starts [by going only to the houses where good alms food is given]. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃ panānisaṃso, kulesu niccanavakatā, candūpamatā, kulamaccherappahānaṃ, samānukampitā, kulūpakādīnavābhāvo, avhānānabhinandanā, abhihārena anatthikatā, appicchatādīnaṃ anulomavuttitāti. |
33.The benefits are these. He is always a stranger among families and is like the moon (S II 197); he abandons avarice about families; he is compassionate impartially; he avoids the dangers in being supported by a family; he does not delight in invitations; he does not hope for [meals] to be brought; his life conforms to [the principles of] fewness of wishes, and so on. |
Candūpamo niccanavo kulesu, |
34. Is moonlike, ever new to families, |
Amaccharī sabbasamānukampo; |
Nor does he grudge to help all equally, |
Kulūpakādīnavavippamutto, |
Free from the risks of house-dependency. |
Hotīdha bhikkhu sapadānacārī. |
The monk who at each house his begging plies. |
Loluppacārañca pahāya tasmā, |
Who would the self-indulgent round forsake |
Okkhittacakkhu yugamattadassī; |
His downcast eyes range a yoke-length before, |
Ākaṅkhamāno bhuvi sericāraṃ, |
And roam the world at will, the while to make |
Careyya dhīro sapadānacāranti. |
Then let him wisely seek from door to door. |
Ayaṃ sapadānacārikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the house-to-house-seeker’s practice. |
5. Ekāsanikaṅgakathā Table view Original pali |
28.Ekāsanikaṅgampi "nānāsanabhojanaṃ paṭikkhipāmi, ekāsanikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
35.v. The one-sessioner’s practice is undertaken with one of the following statements: “I refuse eating in several sessions” or “I undertake the one-sessioner’s practice.” |
Tena pana ekāsanikena āsanasālāyaṃ nisīdantena therāsane anisīditvā "idaṃ mayhaṃ pāpuṇissatī"ti patirūpaṃ āsanaṃ sallakkhetvā nisīditabbaṃ. |
When the one-sessioner sits down in the sitting hall, instead of sitting on an elder’s seat, he should notice which seat is likely to fall to him and sit down on that. |
Sacassa vippakate bhojane ācariyo vā upajjhāyo vā āgacchati, uṭṭhāya vattaṃ kātuṃ vaṭṭati. |
If his teacher or preceptor arrives while the meal is still unfinished, it is allowable for him to get up and do the duties. |
Tipiṭakacūḷābhayatthero panāha "āsanaṃ vā rakkheyya bhojanaṃ vā, ayañca vippakatabhojano, tasmā vattaṃ karotu, bhojanaṃ pana mā bhuñjatū"ti. |
But the Elder Tipiṭaka Cūla-Abhaya said: “He should either keep his seat [and finish his meal] or [if he gets up he should leave the rest of] his meal [in order not to break the ascetic practice]. And this is one whose meal is still unfinished; therefore let him do the duties, but in that case let him not eat the [rest of the] meal.” |
Idamassa vidhānaṃ. |
These are the directions. |
Pabhedato pana ayampi tividho hoti. |
36.This too has three grades. |
Tattha ukkaṭṭho appaṃ vā hotu bahu vā, yamhi bhojane hatthaṃ otāreti, tato aññaṃ gaṇhituṃ na labhati. |
Herein, one who is strict may not take anything more than the food that he has laid his hand on whether it is little or much. |
Sacepi manussā "therena na kiñci bhutta"nti sappiādīni āharanti, bhesajjatthameva vaṭṭanti, na āhāratthaṃ. |
And if people bring him ghee, etc., thinking “The elder has eaten nothing,” while these are allowable for the purpose of medicine, they are not so for the purpose of food. |
Majjhimo yāva patte bhattaṃ na khīyati, tāva aññaṃ gaṇhituṃ labhati. |
The medium one may take more as long as the meal in the bowl is not exhausted; |
Ayañhi bhojanapariyantiko nāma hoti. |
for he is called “one who stops when the food is finished.” |
Muduko yāva āsanā na vuṭṭhāti tāva bhuñjituṃ labhati. |
The mild one may eat as long as he does not get up from his seat. |
So hi udakapariyantiko vā hoti yāva pattadhovanaṃ na gaṇhāti tāva bhuñjanato, āsanapariyantiko vā yāva na vuṭṭhāti tāva bhuñjanato. |
He is either “one who stops with the water” because he eats until he takes [water for] washing the bowl, or “one who stops with the session” because he eats until he gets up. |
Imesaṃ pana tiṇṇampi nānāsanabhojanaṃ bhuttakkhaṇe dhutaṅgaṃ bhijjati. |
The ascetic practice of these three is broken at the moment when food has been eaten at more than one session. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃ panānisaṃso, appābādhatā, appātaṅkatā, lahuṭṭhānaṃ, balaṃ, phāsuvihāro, anatirittapaccayā anāpatti, rasataṇhāvinodanaṃ appicchatādīnaṃ anulomavuttitāti. |
37.The benefits are these. He has little affliction and little sickness; he has lightness, strength, and a happy life; there is no contravening [rules] about food that is not what is left over from a meal; craving for tastes is eliminated; his life conforms to the [principles of] fewness of wishes, and so on. |
Ekāsanabhojane rataṃ, |
38. Who gladly in one session takes his meal; |
Na yatiṃ bhojanapaccayā rujā; |
No illness due to eating shall he feel |
Visahanti rase alolupo, |
No longing to indulge his sense of taste |
Parihāpeti na kammamattano. |
Tempts him to leave his work to go to waste. |
Iti phāsuvihārakāraṇe, |
His own true happiness a monk may find |
Sucisallekharatūpasevite; |
In eating in one session, pure in mind. |
Janayetha visuddhamānaso, |
Purity and effacement wait on this; |
Ratimekāsanabhojane yatīti. |
For it gives reason to abide in bliss-(sukha). |
Ayaṃ ekāsanikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the one-sessioner’s practice. |
6. Pattapiṇḍikaṅgakathā Table view Original pali |
29.Pattapiṇḍikaṅgampi"dutiyakabhājanaṃ paṭikkhipāmi, pattapiṇḍikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
39.vi. The bowl-food-eater’s practice is undertaken with one of the following statements: “I refuse a second vessel” or “I undertake the bowl-food-eater’s practice.” |
Tena pana pattapiṇḍikena yāgupānakāle bhājane ṭhapetvā byañjane laddhe byañjanaṃ vā paṭhamaṃ khāditabbaṃ, yāgu vā pātabbā. |
When at the time of drinking rice gruel, the bowl-food eater gets curry that is put in a dish; he can first either eat the curry or drink the rice gruel. |
Sace pana yāguyaṃ pakkhipati, pūtimacchakādimhi byañjane pakkhitte yāgu paṭikūlā hoti, appaṭikūlameva ca katvā bhuñjituṃ vaṭṭati. |
If he puts it in the rice gruel, the rice gruel becomes repulsive when a curry made with cured fish, etc., is put into it. So it is allowable [to do this] only in order to use it without making it repulsive. |
Tasmā tathārūpaṃ byañjanaṃ sandhāya idaṃ vuttaṃ. |
Consequently this is said with reference to such curry as that. |
Yaṃ pana madhusakkarādikaṃ appaṭikūlaṃ hoti, taṃ pakkhipitabbaṃ. |
But what is unrepulsive, such as honey, sugar,13 etc., should be put into it. |
Gaṇhantena ca pamāṇayuttameva gaṇhitabbaṃ. |
And in taking it he should take the right amount. |
Āmakasākaṃ hatthena gahetvā khādituṃ vaṭṭati. |
It is allowable to take green vegetables with the hand and eat them. |
Tathā pana akatvā patteyeva pakkhipitabbaṃ. |
But unless he does that they should be put into the bowl. |
Dutiyakabhājanassa pana paṭikkhittattā aññaṃ rukkhapaṇṇampi na vaṭṭatīti idamassa vidhānaṃ. |
Because a second vessel has been refused it is not allowable [to use] anything else, not even the leaf of a tree. These are its directions. |
Pabhedato pana ayampi tividho hoti. |
40.This too has three grades. |
Tattha ukkaṭṭhassa aññatra ucchukhādanakālā kacavarampi chaḍḍetuṃ na vaṭṭati. |
Herein, for one who is strict, except at the time of eating sugarcane, it is not allowed [while eating] to throw rubbish away, |
Odanapiṇḍamacchamaṃsapūvepi bhinditvā khādituṃ na vaṭṭati. |
and it is not allowed while eating to break up rice-lumps, fish, meat and cakes. [The rubbish should be thrown away and the rice-lumps, etc., broken up before starting to eat.] |
Majjhimassa ekena hatthena bhinditvā khādituṃ vaṭṭati, hatthayogī nāmesa. |
The medium one is allowed to break them up with one hand while eating; and he is called a “hand ascetic.” |
Muduko pana pattayogī nāma hoti, tassa yaṃ sakkā hoti patte pakkhipituṃ, taṃ sabbaṃ hatthena vā dantehi vā bhinditvā khādituṃ vaṭṭati. |
The mild one is called a “bowl ascetic”; anything that can be put into his bowl he is allowed, while eating, to break up, [that is, rice lumps, etc.,] with his hand or [such things as palm sugar, ginger, etc.,] with his teeth. |
Imesaṃ pana tiṇṇampi dutiyakabhājanaṃ sāditakkhaṇe dhutaṅgaṃ bhijjati. |
The moment anyone of these three agrees to a second vessel his ascetic practice is broken. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃ panānisaṃso, nānārasataṇhāvinodanaṃ. |
41.The benefits are these. Craving for variety of tastes is eliminated; |
Atricchatāya pahānaṃ, āhāre payojanamattadassitā, thālakādipariharaṇakhedābhāvo, avikkhittabhojitā, appicchatādīnaṃ anulomavuttitāti. |
excessiveness of wishes is abandoned; he sees the purpose and the [right] amount in nutriment; he is not bothered with carrying saucers, etc., about; his life conforms to [the principles of] fewness of wishes and so on. |
Nānābhājanavikkhepaṃ, hitvā okkhittalocano; |
42. He baffles doubts that might arise With extra dishes; downcast eyes |
Khaṇanto viya mūlāni, rasataṇhāya subbato. |
The true devotedness imply14 Of one uprooting gluttony. |
Sarūpaṃ viya santuṭṭhiṃ, dhārayanto sumānaso; |
Wearing content as if ‘twere part Of his own nature, glad at heart; |
Paribhuñjeyya āhāraṃ, ko añño pattapiṇḍikoti. |
None but a bowl-food eater may Consume his food in such a way. |
Ayaṃ pattapiṇḍikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the bowl-food-eater’s practice. |
7. Khalupacchābhattikaṅgakathā Table view Original pali |
30.Khalupacchābhattikaṅgampi "atirittabhojanaṃ paṭikkhipāmi, khalupacchābhattikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
43.vii. The later-food-refuser’s practice is undertaken with one of the following statements: “I refuse additional food” or “I undertake the later-food-refuser’s practice.” |
Tena pana khalupacchābhattikena pavāretvā puna bhojanaṃ kappiyaṃ kāretvā na bhuñjitabbaṃ. |
Now, when that later-food refuser has shown that he is satisfied, he should not again have the food made allowable [by having it put into his hands according to the rule for bhikkhus] and eat it. |
Idamassa vidhānaṃ. |
These are the directions for it. |
Pabhedato pana ayampi tividho hoti. |
44.This too has three grades. |
Tattha ukkaṭṭho yasmā paṭhamapiṇḍe pavāraṇā nāma natthi, tasmiṃ pana ajjhohariyamāne aññaṃ paṭikkhipato hoti, tasmā evaṃ pavārito paṭhamapiṇḍaṃ ajjhoharitvā dutiyapiṇḍaṃ na bhuñjati. |
Herein, there is no showing that he has had enough with respect to the first lump, but there is when he refuses more while that is being swallowed. So when one who is strict has thus shown that he has had enough [with respect to the second lump], he does not eat the second lump after swallowing the first. |
Majjhimo yasmiṃ bhojane pavārito, tadeva bhuñjati. |
The medium one eats also that food with respect to which he has shown that he has had enough. |
Muduko pana yāva āsanā na vuṭṭhāti tāva bhuñjati. |
But the mild one goes on eating until he gets up from his seat. |
Imesaṃ pana tiṇṇampi pavāritānaṃ kappiyaṃ kārāpetvā bhuttakkhaṇe dhutaṅgaṃ bhijjati. |
The moment any one of these three has eaten what has been made allowable [again] after he has shown that he has had enough, his ascetic practice is broken. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃpanānisaṃso, anatirittabhojanāpattiyā dūrabhāvo, odarikattābhāvo, nirāmisasannidhitā, puna pariyesanāya abhāvo, appicchatādīnaṃ anulomavuttitāti. |
45.The benefits are these. One is far from committing an offence concerned with extra food; there is no overloading of the stomach; there is no keeping food back; there is no renewed search [for food]; he lives in conformity with [the principles of] fewness of wishes, and so on. |
Pariyesanāya khedaṃ, na yāti na karoti sannidhiṃ dhīro; |
46. He needs no extra search in weary mood, Nor stores up food till later in the day, |
Odarikattaṃ pajahati, khalupacchābhattiko yogī. |
Nor overloads his stomach in this way. When a wise man refuses later food. |
Tasmā sugatapasatthaṃ, santosaguṇādivuḍḍhisañjananaṃ; |
Praised by the Blessed One, which will augment The special qualities such as content. |
Dose vidhunitukāmo, bhajeyya yogī dhutaṅgamidanti. |
So, would the adept from such faults abstain, Let him assume this practice for his gain, |
Ayaṃ khalupacchābhattikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the later-food-refuser’s practice. |
8. Āraññikaṅgakathā Table view Original pali |
31.Āraññikaṅgampi "gāmantasenāsanaṃ paṭikkhipāmi, āraññikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
47. viii. The forest-dweller’s practice is undertaken with one of the following statements: “I refuse an abode in a village” or “I undertake the forest-dweller’s practice.” |
Tena pana āraññikena gāmantasenāsanaṃ pahāya araññe aruṇaṃ uṭṭhāpetabbaṃ. |
48.Now, that forest dweller must leave an abode in a village in order to meet the dawn in the forest. |
Tattha saddhiṃ upacārena gāmoyeva gāmantasenāsanaṃ. |
Herein, a village abode is the village itself with its precincts. |
Gāmo nāma yo koci ekakuṭiko vā anekakuṭiko vā parikkhitto vā aparikkhitto vā samanusso vā amanusso vā antamaso atirekacātumāsaniviṭṭho yo koci satthopi. |
A “village” may consist of one cottage or several cottages, it may be enclosed by a wall or not, have human inhabitants or not, and it can also be a caravan that is inhabited for more than four months. |
Gāmūpacāro nāma parikkhittassa gāmassa sace anurādhapurasseva dve indakhīlā honti, abbhantarime indakhīle ṭhitassa thāmamajjhimassa purisassa leḍḍupāto. |
The “village precincts” cover the range of a stone thrown by a man of medium stature standing between the gate-posts of a walled village, if there are two gate-posts, as at Anurādhapura (cf. Vin III 46). |
Tassa lakkhaṇaṃ yathā taruṇamanussā attano balaṃ dassentā bāhaṃ pasāretvā leḍḍuṃ khipanti, evaṃ khittassa leḍḍussa patanaṭṭhānabbhantaranti vinayadharā. |
The Vinaya experts say that this [stone’s throw] is characterized as up to the place where a thrown stone falls, as, for instance, when young men exercise their arms and throw stones in order to show off their strength. |
Suttantikā pana kākanivāraṇaniyamena khittassāti vadanti. |
But the Suttanta experts say that it is up to where one thrown to scare crows normally falls. |
Aparikkhittagāme yaṃ sabbapaccantimassa gharassa dvāre ṭhito mātugāmo bhājanena udakaṃ chaḍḍeti, tassa patanaṭṭhānaṃ gharūpacāro. |
In the case of an unwalled village, the house precinct is where the water falls when a woman standing in the door of the outermost house of all throws water from a basin. |
Tato vuttanayena eko leḍḍupāto gāmo, dutiyo gāmūpacāro. |
Within a stone’s throw of the kind already described from that point is the village. Within a second stone’s throw is the village precinct. |
Araññaṃ pana vinayapariyāye tāva "ṭhapetvā gāmañca gāmūpacārañca sabbametaṃ arañña"nti (pārā. 92) vuttaṃ. |
49.“Forest,” according to the Vinaya method firstly, is described thus: “Except the village and its precincts, all is forest” (Vin III 46). |
Abhidhammapariyāye "nikkhamitvā bahi indakhīlā, sabbametaṃ arañña"nti (vibha. 529) vuttaṃ. |
According to the Abhidhamma method it is described thus: “Having gone out beyond the boundary post, all that is forest” (Vibh 251; Paṭis I 176). |
Imasmiṃ pana suttantikapariyāye "āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima"nti idaṃ lakkhaṇaṃ. |
But according to the Suttanta method its characteristic is this: “A forest abode is five hundred bow-lengths distant” (Vin IV 183). |
Taṃ āropitena ācariyadhanunā parikkhittassa gāmassa indakhīlato aparikkhittassa paṭhamaleḍḍupātato paṭṭhāya yāva vihāraparikkhepā minitvā vavatthapetabbaṃ. |
That should be defined by measuring it with a strung instructor’s bow from the gate-post of a walled village, or from the range of the first stone’s throw from an unwalled one, up to the monastery wall. |
Sace pana vihāro aparikkhitto hoti, yaṃ sabbapaṭhamaṃ senāsanaṃ vā bhattasālā vā dhuvasannipātaṭṭhānaṃ vā bodhi vā cetiyaṃ vā dūre cepi senāsanato hoti, taṃ paricchedaṃ katvā minitabbanti vinayaṭṭhakathāsu vuttaṃ. |
50.But if the monastery is not walled, it is said in the Vinaya commentaries, it should be measured by making the first dwelling of all the limit, or else the refectory or regular meeting place or Bodhi Tree or shrine, even if that is far from a dwelling [belonging to the monastery]. |
Majjhimaṭṭhakathāyaṃ pana vihārassapi gāmasseva upacāraṃ nīharitvā ubhinnaṃ leḍḍupātānaṃ antarā minitabbanti vuttaṃ. |
But in the Majjhima commentary it is said that, omitting the precincts of the monastery and the village, the distance to be measured is that between where the two stones fall. |
Idamettha pamāṇaṃ. |
This is the measure here. |
Sacepi āsanne gāmo hoti, vihāre ṭhitehi mānusakānaṃ saddo suyyati, pabbatanadīādīhi pana antaritattā na sakkā ujuṃ gantuṃ. |
51.Even if the village is close by and the sounds of men are audible to people in the monastery, still if it is not possible to go straight to it because of rocks, rivers, etc., |
Yo tassa pakatimaggo hoti, sacepi nāvāya sañcaritabbo, tena maggena pañcadhanusatikaṃ gahetabbaṃ. |
in between, the five hundred bow-lengths can be reckoned by that road even if one has to go by boat. |
Yo pana āsannagāmassa aṅgasampādanatthaṃ tato tato maggaṃ pidahati, ayaṃ dhutaṅgacoro hoti. |
But anyone who blocks the path to the village here and there for the purpose of [lengthening it so as to be able to say that he is] taking up the practice is cheating the ascetic practice. |
Sace pana āraññikassa bhikkhuno upajjhāyo vā ācariyo vā gilāno hoti, tena araññe sappāyaṃ alabhantena gāmantasenāsanaṃ netvā upaṭṭhātabbo. |
52.If a forest-dwelling bhikkhu’s preceptor or teacher is ill and does not get what he needs in the forest, he should take him to a village abode and attend him there. |
Kālasseva pana nikkhamitvā aṅgayuttaṭṭhāne aruṇaṃ uṭṭhāpetabbaṃ. |
But he should leave in time to meet the dawn in a place proper for the practice. |
Sace aruṇuṭṭhānavelāyaṃ tesaṃ ābādho vaḍḍhati, tesaṃyeva kiccaṃ kātabbaṃ. |
If the affliction increases towards the time of dawn, he must attend him |
Na dhutaṅgasuddhikena bhavitabbanti idamassa vidhānaṃ. |
and not bother about the purity of his ascetic practice. These are the directions. |
Pabhedato pana ayampi tividho hoti. |
53.This too has three grades. |
Tattha ukkaṭṭhena sabbakālaṃ araññe aruṇaṃ uṭṭhāpetabbaṃ. |
Herein, one who is strict must always meet the dawn in the forest. |
Majjhimo cattāro vassike māse gāmante vasituṃ labhati. |
The medium one is allowed to live in a village for the four months of the Rains. |
Muduko hemantikepi. |
And the mild one, for the winter months too. |
Imesaṃ pana tiṇṇampi yathā paricchinne kāle araññato āgantvā gāmantasenāsane dhammassavanaṃ suṇantānaṃ aruṇe uṭṭhitepi dhutaṅgaṃ na bhijjati. |
If in the period defined any one of these three goes from the forest and hears the Dhamma in a village abode, his ascetic practice is not broken if he meets the dawn there, |
Sutvā gacchantānaṃ antarāmagge uṭṭhitepi na bhijjati. |
nor is it broken if he meets it as he is on his way back after hearing [the Dhamma]. |
Sace pana uṭṭhitepi dhammakathike muhuttaṃ nipajjitvā gamissāmāti niddāyantānaṃ aruṇaṃ uṭṭhahati, attano vā ruciyā gāmantasenāsane aruṇaṃ uṭṭhapenti, dhutaṅgaṃ bhijjatīti ayamettha bhedo. |
But if, when the preacher has got up, he thinks “We shall go after lying down awhile” and he meets the dawn while asleep or if of his own choice he meets the dawn while in a village abode, then his ascetic practice is broken. This is the breach in this instance. |
Ayaṃpanānisaṃso, āraññiko bhikkhu araññasaññaṃ manasikaronto bhabbo aladdhaṃ vā samādhiṃ paṭiladdhuṃ laddhaṃ vā rakkhituṃ, satthāpissa attamano hoti. |
54.The benefits are these. A forest-dwelling bhikkhu who has given attention to the perception of forest (see MN 121) can obtain hitherto unobtained concentration, or preserve that already obtained. And the Master is pleased with him, |
Yathāha – "tenāhaṃ, nāgita, tassa bhikkhuno attamano homi araññavihārenā"ti (a. ni. 6.42; 8.86). |
according as it is said: “So, Nāgita, I am pleased with that bhikkhu’s dwelling in the forest” (A III 343). |
Pantasenāsanavāsino cassa asappāyarūpādayo cittaṃ na vikkhipanti, vigatasantāso hoti, jīvitanikantiṃ jahati, pavivekasukharasaṃ assādeti, paṃsukūlikādibhāvopi cassa patirūpo hotīti. |
And when he lives in a remote abode his mind is not distracted by unsuitable visible objects, and so on. He is free from anxiety; he abandons attachment to life; he enjoys the taste of the bliss-(sukha) of seclusion, and the state of the refuse-rag wearer, etc., becomes him. |
Pavivitto asaṃsaṭṭho, pantasenāsane rato; |
55. He lives secluded and apart, Remote abodes delight his heart; |
Ārādhayanto nāthassa, vanavāsena mānasaṃ. |
The Saviour of the world, besides, He gladdens that in groves abides. |
Eko araññe nivasaṃ, yaṃ sukhaṃ labhate yati; |
The hermit that in woods can dwell Alone, may gain the bliss-(sukha) as well |
Rasaṃ tassa na vindanti, api devā saindakā. |
Whose savour is beyond the price Of royal bliss-(sukha) in paradise. |
Paṃsukūlañca esova, kavacaṃ viya dhārayaṃ; |
Wearing the robe of rags he may Go forth into the forest fray; |
Araññasaṅgāmagato, avasesadhutāyudho. |
Such is his mail, for weapons too The other practices will do. |
Samattho nacirasseva, jetuṃ māraṃ savāhiniṃ; |
One so equipped can be assured Of routing Māra and his horde. |
Tasmā araññavāsamhi, ratiṃ kayirātha paṇḍitoti. |
So let the forest glades delight A wise man for his dwelling’s site. |
Ayaṃ āraññikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the forest-dweller’s practice. |
9. Rukkhamūlikaṅgakathā Table view Original pali |
32.Rukkhamūlikaṅgampi "channaṃ paṭikkhipāmi, rukkhamūlikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
56. ix. The tree-root-dweller’s practice is undertaken with one of the following statements: “I refuse a roof” or “I undertake the tree-root-dweller’s practice.” |
Tena pana rukkhamūlikena sīmantarikarukkhaṃ, cetiyarukkhaṃ, niyyāsarukkhaṃ, phalarukkhaṃ, vaggulirukkhaṃ, susirarukkhaṃ, vihāramajjhe ṭhitarukkhanti ime rukkhe vivajjetvā vihārapaccante ṭhitarukkho gahetabboti idamassa vidhānaṃ. |
The tree-root dweller should avoid such trees as a tree near a frontier, a shrine tree, a gum tree, a fruit tree, a bats’ tree, a hollow tree, or a tree standing in the middle of a monastery. He can choose a tree standing on the outskirts of a monastery. These are the directions. |
Pabhedato pana ayampi tividho hoti. |
57.This has three grades too. |
Tattha ukkaṭṭho yathārucitaṃ rukkhaṃ gahetvā paṭijaggāpetuṃ na labhati. |
Herein, one who is strict is not allowed to have a tree that he has chosen tidied up. |
Pādena paṇṇasaṭaṃ apanetvā vasitabbaṃ. |
He can move the fallen leaves with his foot while dwelling there. |
Majjhimo taṃ ṭhānaṃ sampattehiyeva paṭijaggāpetuṃ labhati. |
The medium one is allowed to get it tidied up by those who happen to come along. |
Mudukena ārāmikasamaṇuddese pakkositvā sodhāpetvā samaṃ kārāpetvā vālukaṃ okirāpetvā pākāraparikkhepaṃ kārāpetvā dvāraṃ yojāpetvā vasitabbaṃ. |
The mild one can take up residence there after summoning monastery attendants and novices and getting them to clear it up, level it, strew sand and make a fence round with a gate fixed in it. |
Mahadivase pana rukkhamūlikena tattha anisīditvā aññattha paṭicchanne ṭhāne nisīditabbaṃ. |
On a special day, a tree-root dweller should sit in some concealed place elsewhere rather than there. |
Imesaṃ pana tiṇṇampi channe vāsaṃ kappitakkhaṇe dhutaṅgaṃ bhijjati. |
The moment any one of these three makes his abode under a roof, his ascetic practice is broken. |
Jānitvā channe aruṇaṃ uṭṭhāpitamatteti aṅguttarabhāṇakā. |
The reciters of the Aṅguttara say that it is broken as soon as he knowingly meets the dawn under a roof. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃ panānisaṃso, rukkhamūlasenāsanaṃ nissāya pabbajjāti (mahāva. 128) vacanato nissayānurūpapaṭipattisabbhāvo, appāni ceva sulabhāni ca tāni ca anavajjānīti (a. ni. 4.27; itivu. 101) bhagavatā saṃvaṇṇitapaccayatā, abhiṇhaṃ tarupaṇṇavikāradassanena aniccasaññāsamuṭṭhāpanatā, senāsanamaccherakammārāmatānaṃ abhāvo, devatāhi sahavāsitā, appicchatādīnaṃ anulomavuttitāti. |
58.The benefits are these. He practices in conformity with the dependence, because of the words “The going forth by depending on the root of a tree as an abode” (Vin I 58, 96); it is a requisite recommended by the Blessed One thus “Valueless, easy to get, and blameless” (A II 26); perception of impermanence is aroused through seeing the continual alteration of young leaves; avarice about abodes and love of [building] work are absent; he dwells in the company of deities; he lives in conformity with [the principles of] fewness of wishes, and so on. |
Vaṇṇito buddhaseṭṭhena, nissayoti ca bhāsito; |
59. The Blessed One praised roots of trees As one of the dependencies (Vin I 58); |
Nivāso pavivittassa, rukkhamūlasamo kuto. |
Can he that loves secludedness Find such another dwelling place? |
Āvāsamaccherahare, devatā paripālite; |
Secluded at the roots of trees And guarded well by deities |
Pavivitte vasanto hi, rukkhamūlamhi subbato. |
He lives in true devotedness Nor covets any dwelling place. |
Abhirattāni nīlāni, paṇḍūni patitāni ca; |
And when the tender leaves are seen Bright red at first, then turning green, |
Passanto tarupaṇṇāni, niccasaññaṃ panūdati. |
And then to yellow as they fall, He sheds belief once and for all In permanence. |
Tasmā hi buddhadāyajjaṃ, bhāvanābhiratālayaṃ; |
No wise man will disdain at all For contemplating [rise and fall]. |
Vivittaṃ nātimaññeyya, rukkhamūlaṃ vicakkhaṇoti. |
Tree roots have been Bequeathed by him; secluded scene |
Ayaṃ rukkhamūlikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the tree-root-dweller’s practice. |
10. Abbhokāsikaṅgakathā Table view Original pali |
33.Abbhokāsikaṅgampi"channañca rukkhamūlañca paṭikkhipāmi, abbhokāsikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
60. x. The open-air-dweller’s practice is undertaken with one of the following statements: “I refuse a roof and a tree root” or “I undertake the open-air-dweller’s practice.” |
Tassa pana abbhokāsikassa dhammassavanāya vā uposathatthāya vā uposathāgāraṃ pavisituṃ vaṭṭati. |
An open-air dweller is allowed to enter the Uposatha-house for the purpose of hearing the Dhamma or for the purpose of the Uposatha. |
Sace paviṭṭhassa devo vassati, deve vassamāne anikkhamitvā vassūparame nikkhamitabbaṃ. |
If it rains while he is inside, he can go out when the rain is over instead of going out while it is still raining. |
Bhojanasālaṃ vā aggisālaṃ vā pavisitvā vattaṃ kātuṃ, bhojanasālāya there bhikkhū bhattena āpucchituṃ, uddisantena vā uddisāpentena vā channaṃ pavisituṃ, bahi dunnikkhittāni mañcapīṭhādīni anto pavesetuñca vaṭṭati. |
He is allowed to enter the eating hall or the fire room in order to do the duties, or to go under a roof in order to ask elder bhikkhus in the eating hall about a meal, or when teaching and taking lessons, or to take beds, chairs, etc., inside that have been wrongly left outside. |
Sace maggaṃ gacchantena vuḍḍhatarānaṃ parikkhāro gahito hoti, deve vassante maggamajjhe ṭhitaṃ sālaṃ pavisituṃ vaṭṭati. |
If he is going along a road with a requisite belonging to a senior and it rains, he is allowed to go into a wayside rest house. |
Sace na kiñci gahitaṃ hoti, sālāya ṭhassāmīti vegena gantuṃ na vaṭṭati. |
If he has nothing with him, he is not allowed to hurry in order to get to a rest house; |
Pakatigatiyā gantvā paviṭṭhena pana yāva vassūparamā ṭhatvā gantabbanti idamassa vidhānaṃ. |
but he can go at his normal pace and enter it and stay there as long as it rains. These are the directions for it. |
Rukkhamūlikassāpi eseva nayo. |
And the same rule applies to the tree-root dweller too. |
Pabhedato pana ayampi tividho hoti. |
61.This has three grades too. |
Tattha ukkaṭṭhassa rukkhaṃ vā pabbataṃ vā gehaṃ vā upanissāya vasituṃ na vaṭṭati. |
Herein, one who is strict is not allowed to live near a tree or a rock or a house. |
Abbhokāseyeva cīvarakuṭiṃ katvā vasitabbaṃ. |
He should make a robe-tent right out in the open and live in that. |
Majjhimassa rukkhapabbatagehāni upanissāya anto appavisitvā vasituṃ vaṭṭati. |
The medium one is allowed to live near a tree or a rock or a house so long as he is not covered by them. |
Mudukassa acchannamariyādaṃ pabbhārampi sākhāmaṇḍapopi pīṭhapaṭopi khettarakkhakādīhi chaḍḍitā tatraṭṭhakakuṭikāpi vaṭṭatīti. |
The mild one is allowed these: a [rock] overhang without a drip-ledge cut in it,15 a hut of branches, cloth stiffened with paste, and a tent treated as a fixture, that has been left by field watchers, and so on. |
Imesaṃ pana tiṇṇampi vāsatthāya channaṃ vā rukkhamūlaṃ vā paviṭṭhakkhaṇe dhutaṅgaṃ bhijjati. |
The moment any one of these three goes under a roof or to a tree root to dwell there, his ascetic practice is broken. |
Jānitvā tattha aruṇaṃ uṭṭhāpitamatteti aṅguttarabhāṇakā. |
The reciters of the Aṅguttara say that it is broken as soon as he knowingly meets the dawn there. |
Ayamettha bhedo. |
This is the breach in this case. |
Ayaṃ panānisaṃso, āvāsapalibodhupacchedo, thinamiddhapanūdanaṃ, "migā viya asaṅgacārino, aniketā viharanti bhikkhavo"ti (saṃ. ni. 1.224) pasaṃsāya anurūpatā, nissaṅgatā, cātuddisatā, appicchatādīnaṃ anulomavuttitāti. |
62.The benefits are these: the impediment of dwellings is severed; stiffness and torpor are expelled; his conduct deserves the praise “Like deer the bhikkhus live unattached and homeless” (S I 199); he is detached; he is [free to go in] any direction; he lives in conformity with [the principles of] fewness of wishes, and so on. |
Anagāriyabhāvassa, anurūpe adullabhe; |
63. That aids the homeless bhikkhu’s strife, Easy to get, |
Tārāmaṇivitānamhi, candadīpappabhāsite. |
The moon and sun furnish his light, Under the star-bejewelled vault |
Abbhokāse vasaṃ bhikkhu, migabhūtena cetasā; |
The open air provides a life and leaves his mind Alert as a deer, so he shall find |
Thinamiddhaṃ vinodetvā, bhāvanārāmataṃ sito. |
Stiffness and torpor brought to halt. And concentration his delight. |
Pavivekarasassādaṃ, nacirasseva vindati; |
The joy seclusion’s savour gives He shall discover soon who lives |
Yasmā tasmā hi sappañño, abbhokāsarato siyāti. |
In open air; and that is why The wise prefer the open sky. |
Ayaṃ abbhokāsikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the open-air-dweller’s practice. |
11. Sosānikaṅgakathā Table view Original pali |
34.Sosānikaṅgampi"na susānaṃ paṭikkhipāmi, sosānikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
64.xi. The charnel-ground-dweller’s practice is undertaken with one of the following statements: “I refuse what is not a charnel ground” or “I undertake the charnel- ground-dweller’s practice.” |
Tena pana sosānikena yaṃ manussā gāmaṃ nivesantā "idaṃ susāna"nti vavatthapenti, na tattha vasitabbaṃ. |
Now, the charnel-ground dweller should not live in some place just because the people who built the village have called it “the charnel ground” |
Na hi matasarīre ajjhāpite taṃ susānaṃ nāma hoti, jhāpitakālato pana paṭṭhāya sacepi dvādasavassāni chaḍḍitaṃ, taṃ susānameva. |
for it is not a charnel ground unless a dead body has been burnt on it. But as soon as one has been burnt on it, it becomes a charnel ground. And even if it has been neglected for a dozen years, it is so still. |
Tasmiṃ pana vasantena caṅkamamaṇḍapādīni kāretvā mañcapīṭhaṃ paññapetvā pānīyaparibhojanīyaṃ upaṭṭhāpetvā dhammaṃ vācentena na vasitabbaṃ. |
65. One who dwells there should not be the sort of person who gets walks, pavilions, etc., built, has beds and chairs set out and drinking and washing water kept ready, and preaches Dhamma; |
Garukaṃ hi idaṃ dhutaṅgaṃ, tasmā uppannaparissayavighātatthāya saṅghattheraṃ vā rājayuttakaṃ vā jānāpetvā appamattena vasitabbaṃ. |
for this ascetic practice is a momentous thing. Whoever goes to live there should be diligent. And he should first inform the senior elder of the Order or the king’s local representative in order to prevent trouble. |
Caṅkamantena addhakkhikena āḷāhanaṃ olokentena caṅkamitabbaṃ. |
When he walks up and down, he should do so looking at the pyre with half an eye. |
Susānaṃ gacchantenāpi mahāpathā ukkamma uppathamaggena gantabbaṃ. |
On his way to the charnel ground he should avoid the main roads and take a by-path. |
Divāyeva ārammaṇaṃ vavatthapetabbaṃ. |
He should define all the objects [there] while it is day, |
Evañhissa taṃ rattiṃ bhayānakaṃ na bhavissati, amanussā rattiṃ viravitvā viravitvā āhiṇḍantāpi na kenaci paharitabbā. |
so that they will not assume frightening shapes for him at night. Even if non-human beings wander about screeching, he must not hit them with anything. |
Ekadivasampi susānaṃ agantuṃ na vaṭṭati. |
It is not allowed to miss going to the charnel ground even for a single day. |
Majjhimayāmaṃ susāne khepetvā pacchimayāme paṭikkamituṃ vaṭṭatīti aṅguttarabhāṇakā. |
The reciters of the Aṅguttara say that after spending the middle watch in the charnel ground he is allowed to leave in the last watch. |
Amanussānaṃ piyaṃ tilapiṭṭhamāsabhattamacchamaṃsakhīratelaguḷādikhajjabhojjaṃ na sevitabbaṃ. |
He should not take such foods as sesame flour, pease pudding, fish, meat, milk, oil, sugar, etc., which are liked by non-human beings. |
Kulagehaṃ na pavisitabbanti idamassa vidhānaṃ. |
He should not enter the homes of families.16 These are the directions for it. |
Pabhedato pana ayampi tividho hoti. |
66.This has three grades too. |
Tattha ukkaṭṭhena yattha dhuvaḍāhadhuvakuṇapadhuvarodanāni atthi, tattheva vasitabbaṃ. |
Herein, one who is strict should live where there are always burnings and corpses and mourning. |
Majjhimassa tīsu ekasmimpi sati vaṭṭati. |
The medium one is allowed to live where there is one of these three. |
Mudukassa vuttanayena susānalakkhaṇaṃ pattamatte vaṭṭati. |
The mild one is allowed to live in a place that possesses the bare characteristics of a charnel ground already stated. |
Imesaṃ pana tiṇṇampi na susānamhi vāsaṃ kappanena dhutaṅgaṃ bhijjati. |
When any one of these three makes his abode in some place not a charnel ground, his ascetic practice is broken. |
Susānaṃ agatadivaseti aṅguttarabhāṇakā. |
It is on the day on which he does not go to the charnel ground, the Aṅguttara reciters say. |
Ayamettha bhedo. |
This is the breach in this case. |
Ayaṃ panānisaṃso maraṇassatipaṭilābho, appamādavihāritā, asubhanimittādhigamo, kāmarāgavinodanaṃ, abhiṇhaṃ kāyasabhāvadassanaṃ, saṃvegabahulatā ārogyamadādippahānaṃ, bhayabheravasahanatā, amanussānaṃ garubhāvanīyatā, appicchatādīnaṃ anulomavuttitāti. |
67.The benefits are these. He acquires mindfulness of death; he lives diligently; the sign of foulness is available (see Ch. VI); greed for sense desires is removed; he constantly sees the body’s true nature; he has a great sense of urgency; he abandons vanity of health, etc.; he vanquishes fear and dread (MN 4); non-human beings respect and honour him; he lives in conformity with [the principles of] fewness of wishes, and so on. |
Sosānikañhi maraṇānusatippabhāvā, |
68. the dweller in a charnel ground for death is ever present to his thought; |
Niddāgatampi na phusanti pamādadosā; |
Even in sleep shows naught Of negligence, |
Sampassato ca kuṇapāni bahūni tassa, |
with many corpses present to his gaze. |
Kāmānubhāvavasagampi na hoti cittaṃ. |
He may be sure there is no lust after sense pleasure preys Upon his mind, |
Saṃvegameti vipulaṃ na madaṃ upeti, |
Rightly he strives because he gains a sense of urgency, |
Sammā atho ghaṭati nibbutimesamāno; |
While in his search for final peace he curbs all vanity. |
Sosānikaṅgamitinekaguṇāvahattā, |
Embrace this practice for it has rare virtues to impart. |
Nibbānaninnahadayena nisevitabbanti. |
Let him that feels a leaning to Nibbāna in his heart |
Ayaṃ sosānikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the charnel-ground dweller’s practice. |
12. Yathāsanthatikaṅgakathā Table view Original pali |
35.Yathāsanthatikaṅgampi"senāsanaloluppaṃ paṭikkhipāmi, yathāsanthatikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
69. xii. The any-bed-user’s practice is undertaken with one of the following statements: “I refuse greed for resting places” or “I undertake the any-bed-user’s practice.” |
Tena pana yathāsanthatikena yadassa senāsanaṃ "idaṃ tuyhaṃ pāpuṇātī"ti gāhitaṃ hoti, teneva tuṭṭhabbaṃ, na añño uṭṭhāpetabbo. |
The any-bed user should be content with whatever resting place he gets thus: “This falls to your lot.” He must not make anyone else shift [from his bed]. |
Idamassa vidhānaṃ. |
These are the directions. |
Pabhedato pana ayampi tividho hoti. |
70.This has three grades too. |
Tattha ukkaṭṭho attano pattasenāsanaṃ dūreti vā accāsanneti vā amanussadīghajātikādīhi upaddutanti vā uṇhanti vā sītalanti vā pucchituṃ na labhati. |
Herein, one who is strict is not allowed to ask about the resting place that has fallen to his lot: “Is it far? ” or “Is it too near? ” or “Is it infested by non-human beings, snakes, and so on? ” or “Is it hot? ” or “Is it cold? ”. |
Majjhimo pucchituṃ labhati. |
The medium one is allowed to ask, |
Gantvā pana oloketuṃ na labhati. |
but not to go and inspect it. |
Muduko gantvā oloketvā sacassa taṃ na ruccati, aññaṃ gahetuṃ labhati. |
The mild one is allowed to inspect it and, if he does not like it, to choose another. |
Imesaṃ pana tiṇṇampi senāsanaloluppe uppannamatte dhutaṅgaṃ bhijjatīti ayamettha bhedo. |
As soon as greed for resting places arises in any one of these three, his ascetic practice is broken. This is the breach in this instance. |
Ayaṃ panānisaṃso, "yaṃ laddhaṃ tena tuṭṭhabba"nti (jā. 1.1.136; pāci. 793) vuttovādakaraṇaṃ, sabrahmacārīnaṃ hitesitā, hīnapaṇītavikappapariccāgo, anurodhavirodhappahānaṃ, atricchatāya dvārapidahanaṃ, appicchatādīnaṃ anulomavuttitāti. |
71.The benefits are these. The advice “He should be content with what he gets” (J-a I 476; Vin IV 259) is carried out; he regards the welfare of his fellows in the life of purity; he gives up caring about inferiority and superiority; approval and disapproval are abandoned; the door is closed against excessive wishes; he lives in conformity with [the principles] of fewness of wishes, and so on. |
Yaṃ laddhaṃ tena santuṭṭho, yathāsanthatiko yati; |
72. One vowed to any bed will be Content with what he gets, and he |
Nibbikappo sukhaṃ seti, tiṇasantharakesupi. |
Can sleep in bliss-(sukha) without dismay On nothing but a spread of hay. |
Na so rajjati seṭṭhamhi, hīnaṃ laddhā na kuppati; |
He is not eager for the best, No lowly couch does he detest, |
Sabrahmacārinavake, hitena anukampati. |
He aids his young companions too That to the monk’s good life are new. |
Tasmā ariyasatāciṇṇaṃ, munipuṅgavavaṇṇitaṃ; |
So for a wise man to delight In any kind of bed is right; |
Anuyuñjetha medhāvī, yathāsanthatarāmatanti. |
A Noble One this custom loves As one the sages’ Lord approves. |
Ayaṃ yathāsanthatikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the any-bed-user’s practice. |
13. Nesajjikaṅgakathā Table view Original pali |
36.Nesajjikaṅgampi"seyyaṃ paṭikkhipāmi, nesajjikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti. |
73.xiii. The sitter’s practice is undertaken with one of the following statements: “I refuse lying down” or “I undertake the sitter’s practice.” |
Tena pana nesajjikena rattiyā tīsu yāmesu ekaṃ yāmaṃ uṭṭhāya caṅkamitabbaṃ. |
The sitter can get up in any one of three watches of the night and walk up and down: |
Iriyāpathesu hi nipajjitumeva na vaṭṭati. |
for lying down is the only posture not allowed. |
Idamassa vidhānaṃ. |
These are the directions. |
Pabhedato pana ayampi tividho hoti. |
74.This has three grades too. |
Tattha ukkaṭṭhassa neva apassenaṃ, na dussapallatthikā, na āyogapaṭṭo vaṭṭati. |
Herein, one who is strict is not allowed a back-rest or cloth band or binding-strap [to prevent falling while asleep].17 |
Majjhimassa imesu tīsu yaṃkiñci vaṭṭati. |
The medium one is allowed any one of these three. |
Mudukassa apassenampi dussapallatthikāpi āyogapaṭṭopi bibbohanampi pañcaṅgopi sattaṅgopi vaṭṭati. |
The mild one is allowed a back-rest, a cloth band, a binding-strap, a cushion, a “five-limb” and a “seven-limb.” |
Pañcaṅgo pana piṭṭhiapassayena saddhiṃ kato. |
A “five-limb” is [a chair] made with [four legs and] a support for the back. |
Sattaṅgo nāma piṭṭhiapassayena ca ubhatopassesu apassayehi ca saddhiṃ kato. |
A “seven-limb” is one made with [four legs,] a support for the back and an [arm] support on each side. |
Taṃ kira miḷābhayattherassa akaṃsu. |
They made that, it seems, for the Elder Pīṭhābhaya (Abhaya of the Chair). |
Thero anāgāmī hutvā parinibbāyi. |
The elder became a non-returner, and then attained Nibbāna. |
Imesaṃ pana tiṇṇampi seyyaṃ kappitamatte dhutaṅgaṃ bhijjati. |
As soon as any one of these three lies down, his ascetic practice is broken. |
Ayamettha bhedo. |
This is the breach in this instance. |
Ayaṃ panānisaṃso, "seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī"ti (dī. ni. 3.320; ma. ni. 1.186) vuttassa cetaso vinibandhassa upacchedanaṃ, sabbakammaṭṭhānānuyogasappāyatā, pāsādikairiyāpathatā, vīriyārambhānukūlatā, sammāpaṭipattiyā anubrūhananti. |
75.The benefits are these. The mental shackle described thus, “He dwells indulging in the pleasure of lying prone, the pleasure of lolling, the pleasure of torpor” (M I 102), is severed; his state is suitable for devotion to any meditation subject; his deportment inspires confidence; his state favours the application of energy; he develops the right practice. |
Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ; |
76. The adept that can place crosswise His feet to rest upon his thighs |
Nisīdanto vikampeti, mārassa hadayaṃ yati. |
And sit with back erect shall make Foul Māra’s evil heart to quake. |
Seyyasukhaṃ middhasukhaṃ, hitvā āraddhavīriyo; |
No more in supine joys to plump And wallow in lethargic dump; |
Nisajjābhirato bhikkhu, sobhayanto tapovanaṃ. |
Who sits for rest and finds it good Shines forth in the Ascetics’ Wood. |
Nirāmisaṃ pītisukhaṃ, yasmā samadhigacchati; |
The happiness and bliss-(sukha) it brings Has naught to do with worldly things; |
Tasmā samanuyuñjeyya, dhīro nesajjikaṃ vatanti. |
So must the sitter’s vow befit The manners of a man of wit. |
Ayaṃ nesajjikaṅge samādāna vidhānappabheda bhedānisaṃsavaṇṇanā. |
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the sitter’s practice. |
Dhutaṅgapakiṇṇakakathā Table view Original pali |
37.Idāni – |
77 |
Kusalattikato ceva, dhutādīnaṃ vibhāgato; |
(4) As to the profitable triad, (5) “Ascetic” and so on distinguished, |
Samāsabyāsato cāpi, viññātabbo vinicchayoti. – |
(6) As to groups, and also (7) singly, The exposition should be known (see §3). |
Imissā gāthāya vasena vaṇṇanā hoti. |
Now, there is the commentary according to the stanza (above). |
Tattha kusalattikatoti sabbāneva hi dhutaṅgāni sekkhaputhujjanakhīṇāsavānaṃ vasena siyā kusalāni, siyā abyākatāni, natthi dhutaṅgaṃ akusalanti. |
78. 4. Herein, as to the profitable triad: (Dhs, p.1) all the ascetic practices, that is to say, those of trainers, ordinary men, and men whose cankers have been destroyed, may be either profitable or [in the Arahant’s case] indeterminate. No ascetic practice is unprofitable. |
Yo pana vadeyya "pāpiccho icchāpakato āraññiko hotīti ādivacanato (a. ni. 5.181; pari. 325) akusalampi dhutaṅga"nti. |
But if someone should say: There is also an unprofitable ascetic practice because of the words “One of evil wishes, a prey to wishes, becomes a forest dweller” (A III 219), etc., |
So vattabbo – na mayaṃ "akusalacittena araññe na vasatī"ti vadāma. |
he should be told: We have not said that he does not live in the forest with unprofitable consciousness. |
Yassa hi araññe nivāso, so āraññiko. |
Whoever has his dwelling in the forest is a forest dweller; |
So ca pāpiccho vā bhaveyya appiccho vā. |
and he may be one of evil wishes or of few wishes. |
Imāni pana tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgametesanti dhutaṅgāni. |
But, as it was said above (§11), they “are the practices (aṅga) of a bhikkhu who is ascetic (dhuta) because he has shaken off (dhuta) defilement by undertaking one or other of them. Or the knowledge that has got the name “ascetic” (dhuta) because it shakes off (dhunana) defilement is a practice (aṅga) belonging to these, thus they are “ascetic practices” (dhutaṅga). |
Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgānīti vuttaṃ. |
Or alternatively, they are ascetic (dhuta) because they shake off (niddhunana) opposition, and they are practices (aṅga) because they are a way (paṭipatti).” |
Na ca akusalena koci dhuto nāma hoti, yassetāni aṅgāni bhaveyyuṃ, na ca akusalaṃ kiñci dhunāti, yesaṃ taṃ aṅgantikatvā dhutaṅgānīti vucceyyuṃ. |
Now, no one called “ascetic” on account of what is unprofitable could have these as his practices; nor does what is unprofitable shake off anything so that those things to which it belonged as a practice could be called “ascetic practices.” |
Nāpi akusalaṃ cīvaraloluppādīni ceva niddhunāti paṭipattiyā ca aṅgaṃ hoti. |
And what is unprofitable does not both shake off cupidity for robes, etc., and become the practice of the way. |
Tasmā suvuttamidaṃ "natthi akusalaṃ dhutaṅga"nti. |
Consequently it was rightly said that no ascetic practice is unprofitable. |
"Yesampi kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi. |
79.And those who hold that an ascetic practice is outside the profitable triad18 have no ascetic practice as regards meaning. |
Asantaṃ kassa dhunanato dhutaṅgaṃ nāma bhavissati. |
Owing to the shaking off of what is non-existent could it be called an ascetic practice? |
Dhutaguṇe samādāya vattatīti vacanavirodhopi ca nesaṃ āpajjati, tasmā taṃ na gahetabba"nti ayaṃ tāva kusalattikato vaṇṇanā. |
Also there are the words “Proceeded to undertake the ascetic qualities” (Vin III 15), and it follows19 that those words are contradicted. So that should not be accepted. This, in the first place, is the commentary on the profitable triad. |
Dhutādīnaṃvibhāgatoti dhuto veditabbo. |
80. 5. As to “ascetic and so on distinguished,” the following things should be understood, that is to say, ascetic, |
Dhutavādo veditabbo. |
a preacher of asceticism, |
Dhutadhammā veditabbā. |
ascetic states, |
Dhutaṅgāni veditabbāni. |
ascetic practices, |
Kassa dhutaṅgasevanā sappāyāti veditabbaṃ. |
and for whom the cultivation of ascetic practices is suitable. |
Tattha dhutoti dhutakileso vā puggalo kilesadhunano vā dhammo. |
81. Herein, ascetic means either a person whose defilements are shaken off, or a state that entails shaking off defilements. |
Dhutavādoti ettha pana atthi dhuto na dhutavādo, atthi na dhuto dhutavādo, atthi neva dhuto na dhutavādo, atthi dhuto ceva dhutavādo ca. |
A preacher of asceticism: one is ascetic but not a preacher of asceticism, another is not ascetic but a preacher of asceticism, another is neither ascetic nor a preacher of asceticism, and another is both ascetic and a preacher of asceticism. |
Tattha yo dhutaṅgena attano kilese dhuni, paraṃ pana dhutaṅgena na ovadati, nānusāsati bākulatthero viya, ayaṃ dhuto na dhutavādo. |
82.Herein, one who has shaken off his defilements with an ascetic practice but does not advise and instruct another in an ascetic practice, like the Elder Bakkula, is “ascetic but not a preacher of asceticism,” |
Yathāha, "tayidaṃ āyasmā bākulo dhuto na dhutavādo"ti. |
according as it is said: “Now, the venerable Bakkula was ascetic but not a preacher of asceticism.” |
Yo pana na dhutaṅgena attano kilese dhuni, kevalaṃ aññe dhutaṅgena ovadati anusāsati upanandatthero viya, ayaṃ na dhuto dhutavādo. |
One who has not shaken off his own defilements but only advises and instructs another in an ascetic practice, like the Elder Upananda, is “not ascetic but a preacher of asceticism,” |
Yathāha, "tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo"ti. |
according as it is said: “Now, the venerable Upananda son of the Sakyans was not ascetic but a preacher of asceticism.” |
Yo ubhayavipanno lāḷudāyī viya, ayaṃ neva dhuto na dhutavādo. |
One who has failed in both, like Lāḷudāyin, is “neither ascetic nor a preacher of asceticism,” |
Yathāha, "tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo"ti. |
according as it is said: “Now, the venerable Lāḷudāyin was neither ascetic nor a preacher of asceticism.” |
Yo pana ubhayasampanno dhammasenāpati viya, ayaṃ dhuto ceva dhutavādo ca. |
One who has succeeded in both, like the General of the Dhamma, is “both ascetic and a preacher of asceticism,” |
Yathāha, "tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti. |
according as it is said: “Now, the venerable Sāriputta was ascetic and a preacher of asceticism.” |
Dhutadhammā veditabbāti appicchatā, santuṭṭhitā, sallekhatā, pavivekatā, idamatthitāti ime dhutaṅgacetanāya parivārakā pañca dhammā "appicchataṃyeva nissāyā"tiādivacanato (a. ni. 5.181; pari. 325) dhutadhammā nāma, tattha appicchatā ca santuṭṭhitā ca alobho. |
83.Ascetic states: the five states that go with the volition of an ascetic practice, that is to say, fewness of wishes, contentment, effacement, seclusion, and that specific quality20 are called “ascetic states’ because of the words “Depending on fewness of wishes” (A III 219), and so on. 84. Herein, fewness of wishes and contentment are non-greed. |
Sallekhatā ca pavivekatā ca dvīsu dhammesu anupatanti alobhe ca amohe ca. |
Effacement and seclusion belong to the two states, non-greed and non-delusion. |
Idamatthitā ñāṇameva. |
That specific quality is knowledge. |
Tattha ca alobhena paṭikkhepavatthūsu lobhaṃ, amohena tesveva ādīnavapaṭicchādakaṃ mohaṃ dhunāti. |
Herein, by means of non-greed a man shakes off greed for things that are forbidden. By means of non-delusion he shakes off the delusion that hides the dangers in those same things. |
Alobhena ca anuññātānaṃ paṭisevanamukhena pavattaṃ kāmasukhānuyogaṃ, amohena dhutaṅgesu atisallekhamukhena pavattaṃ attakilamathānuyogaṃ dhunāti. |
And by means of non-greed he shakes off indulgence in pleasure due to sense desires that occurs under the heading of using what is allowed. And by means of non-delusion he shakes off indulgence in self- mortification that occurs under the heading of excessive effacement in the ascetic practices. |
Tasmā ime dhammā dhutadhammāti veditabbā. |
That is why these states should be understood as “ascetic states.” |
Dhutaṅgāni veditabbānīti terasa dhutaṅgāni veditabbāni paṃsukūlikaṅgaṃ - pe - nesajjikaṅganti. |
85.Ascetic practices: these should be understood as the thirteen, that is to say, the refuse-rag-wearer’s practice … the sitter’s practice, |
Tāni atthato lakkhaṇādīhi ca vuttāneva. |
which have already been described as to meaning and as to characteristic, and so forth. |
Kassa dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca. |
86.For whom the cultivation of ascetic practices is suitable: [they are suitable] for one of greedy temperament and for one of deluded temperament. |
Kasmā? |
Why? |
Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca. |
Because the cultivation of ascetic practices is both a difficult progress21 and an abiding in effacement; |
Dukkhāpaṭipadañca nissāya rāgo vūpasammati. |
and greed subsides with the difficult progress, |
Sallekhaṃ nissāya appamattassa moho pahīyati. |
while delusion is got rid of in those diligent by effacement. |
Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā. |
Or the cultivation of the forest-dweller’s practice and the tree-root-dweller’s practice here are suitable for one of hating temperament; |
Tattha hissa asaṅghaṭṭiyamānassa viharato dosopi vūpasammatīti ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā. |
for hate too subsides in one who dwells there without coming into conflict. This is the commentary “as to ‘ascetic’ and so on distinguished.” |
Samāsabyāsatoti imāni pana dhutaṅgāni samāsato tīṇi sīsaṅgāni, pañca asambhinnaṅgānīti aṭṭheva honti. |
87.6. and 7. As to groups and also singly. Now, 6. as to groups: these ascetic practices are in fact only eight, that is to say, three principal and five individual practices. |
Tattha sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, abbhokāsikaṅganti imāni tīṇi sīsaṅgāni. |
Herein, the three, namely, the house-to-house-seeker’s practice, the one-sessioner’s practice, and the open-air-dweller’s practice, are principal practices. |
Sapadānacārikaṅgañhi rakkhanto piṇḍapātikaṅgampi rakkhissati. |
For one who keeps the house-to-house-seeker’s practice will keep the alms-food-eater’s practice; |
Ekāsanikaṅgañca rakkhato pattapiṇḍikaṅgakhalupacchābhattikaṅgānipi surakkhanīyāni bhavissanti. |
and the bowl-food-eater’s practice and the later-food-refuser’s practice will be well kept by one who keeps the one-sessioner’s practice. |
Abbhokāsikaṅgaṃ rakkhantassa kiṃ atthi rukkhamūlikaṅgayathāsanthatikaṅgesu rakkhitabbaṃ nāma. |
And what need has one who keeps the open-air-dweller’s practice to keep the tree-root-dweller’s practice or the any-bed-user’s practice? |
Iti imāni tīṇi sīsaṅgāni, āraññikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, nesajjikaṅgaṃ, sosānikaṅganti imāni pañca asambhinnaṅgāni cāti aṭṭheva honti. |
So there are these three principal practices that, together with the five individual practices, that is to say, the forest-dweller’s practice, the refuse-rag-wearer’s practice, the triple-robe-wearer’s practice, the sitter’s practice, and the charnel-ground-dweller’s practice, come to eight only. |
Puna dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti evaṃ cattārova honti. |
88.Again they come to four, that is to say, two connected with robes, five connected with alms food, five connected with the resting place, and one connected with energy. |
Tattha nesajjikaṅgaṃ vīriyapaṭisaṃyuttaṃ. |
Herein, it is the sitter’s practice that is connected with energy; |
Itarāni pākaṭāneva. |
the rest are obvious. |
Puna sabbāneva nissayavasena dve honti paccayanissitāni dvādasa, vīriyanissitaṃ ekanti. |
Again they all amount to two only, since twelve are dependent on requisites and one on energy. |
Sevitabbāsevitabbavasenapi dveyeva honti. |
Also they are two according to what is and what is not to be cultivated. |
Yassa hi dhutaṅgaṃ sevantassa kammaṭṭhānaṃ vaḍḍhati, tena sevitabbāni. |
For when one cultivating an ascetic practice finds that his meditation subject improves, he should cultivate it; |
Yassa sevato hāyati, tena na sevitabbāni. |
but when he is cultivating one and finds that his meditation subject deteriorates, he should not cultivate it. |
Yassa pana sevatopi asevatopi vaḍḍhateva, na hāyati, tenāpi pacchimaṃ janataṃ anukampantena sevitabbāni. |
But when he finds that, whether he cultivates one or not, his meditation subject only improves and does not deteriorate, he should cultivate them out of compassion for later generations. |
Yassāpi sevatopi asevatopi na vaḍḍhati, tenāpi sevitabbāniyeva āyatiṃ vāsanatthāyāti. |
And when he finds that, whether he cultivates them or not, his meditation subject does not improve, he should still cultivate them for the sake of acquiring the habit for the future. |
Evaṃ sevitabbāsevitabbavasena duvidhānipi sabbāneva cetanāvasena ekavidhāni honti. |
So they are of two kinds as what is and what is not to be cultivated. 89.And all are of one kind as volition. |
Ekameva hi dhutaṅgaṃ samādānacetanāti. |
For there is only one ascetic practice, namely, that consisting in the volition of undertaking. |
Aṭṭhakathāyampi vuttaṃ "yā cetanā, taṃ dhutaṅganti vadantī"ti. |
Also it is said in the Commentary: “It is the volition that is the ascetic practice, they say.” |
Byāsatopana bhikkhūnaṃ terasa, bhikkhunīnaṃ aṭṭha, sāmaṇerānaṃ dvādasa, sikkhamānasāmaṇerīnaṃ satta, upāsakaupāsikānaṃ dveti dvācattālīsa honti. |
90.7. Singly: with thirteen for bhikkhus, eight for bhikkhunīs, twelve for novices, seven for female probationers and female novices, and two for male and female lay followers, there are thus forty-two. |
Sace pana abbhokāse āraññikaṅgasampannaṃ susānaṃ hoti, ekopi bhikkhu ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkoti. |
91.If there is a charnel ground in the open that complies with the forest-dweller’s practice, one bhikkhu is able to put all the ascetic practices into effect simultaneously. |
Bhikkhunīnaṃ pana āraññikaṅgaṃ khalupacchābhattikaṅgañca dvepi sikkhāpadeneva paṭikkhittāni, abbhokāsikaṅgaṃ, rukkhamūlikaṅgaṃ, sosānikaṅganti imāni tīṇi dupparihārāni. |
But the two, namely, the forest-dweller’s practice and the later-food-refuser’s practice, are forbidden to bhikkhunīs by training precept. And it is hard for them to observe the three, namely, the open-air-dweller’s practice, the tree-root- dweller’s practice, and the charnel-ground-dweller’s practice, |
Bhikkhuniyā hi dutiyikaṃ vinā vasituṃ na vaṭṭati. |
because a bhikkhunī is not allowed to live without a companion, |
Evarūpe ca ṭhāne samānacchandā dutiyikā dullabhā. |
and it is hard to find a female companion with like desire for such a place, |
Sacepi labheyya saṃsaṭṭhavihārato na mucceyya. |
and even if available, she would not escape having to live in company. |
Evaṃ sati yassatthāya dhutaṅgaṃ seveyya, svevassā attho na sampajjeyya. |
This being so, the purpose of cultivating the ascetic practice would scarcely be served. |
Evaṃ paribhuñjituṃ asakkuṇeyyatāya pañca hāpetvā bhikkhunīnaṃ aṭṭheva hontīti veditabbāni. |
It is because they are reduced by five owing to this inability to make use of certain of them that they are to be understood as eight only for bhikkhunīs. |
Yathāvuttesu pana ṭhapetvā tecīvarikaṅgaṃ sesāni dvādasa sāmaṇerānaṃ, satta sikkhamānasāmaṇerīnaṃ veditabbāni. |
92.Except for the triple-robe-wearer’s practice all the other twelve as stated should be understood to be for novices, and all the other seven for female probationers and female novices. |
Upāsakaupāsikānaṃ pana ekāsanikaṅgaṃ, pattapiṇḍikaṅganti imāni dve patirūpāni ceva sakkā ca paribhuñjitunti dve dhutaṅgānīti evaṃ byāsato dvecattālīsa hontīti ayaṃ samāsabyāsato vaṇṇanā. |
The two, namely, the one-sessioner’s practice and the bowl-food-eater’s practice, are proper for male and female lay followers to employ. In this way there are two ascetic practices. This is the commentary “as to groups and also singly.” |
Ettāvatā ca "sīle patiṭṭhāya naro sapañño"ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, tesaṃ sampādanatthaṃ samādātabbadhutaṅgakathā bhāsitā hoti. |
93.And this is the end of the treatise on the ascetic practices to be undertaken for the purpose of perfecting those special qualities of fewness of wishes, contentment, etc., by means of which there comes about the cleansing of virtue as described in the Path of Purification, which is shown under the three headings of virtue, concentration, and understanding, contained in the stanza, “When a wise man, established well in virtue” (I.1). |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Dhutaṅganiddeso nāma dutiyo paricchedo. |
The second chapter called “The Description of the Ascetic Practices” |
3. Taking a meditation subject Original pali |
|
Pali |
Nyanamoli thera - english |
38.Idāni yasmā evaṃ dhutaṅgapariharaṇasampāditehi appicchatādīhi guṇehi pariyodāte imasmiṃ sīle patiṭṭhitena "sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya"nti vacanato cittasīsena niddiṭṭho samādhi bhāvetabbo. |
Now, concentration is described under the heading of “consciousness” in the phrase “develops consciousness and understanding” (I.1). It should be developed by one who has taken his stand on virtue that has been purified by means of the special qualities of fewness of wishes, etc., and perfected by observance of the ascetic practices. |
So ca atisaṅkhepadesitattā viññātumpi tāva na sukaro, pageva bhāvetuṃ, tasmā tassa vitthārañca bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti. |
But that concentration has been shown only very briefly and so it is not even easy to understand, much less to develop. There is therefore the following set of questions, the purpose of which is to show the method of its development in detail: |
Ko samādhi? |
(i) What is concentration? |
Kenaṭṭhena samādhi? |
(ii) In what sense is it concentration? |
Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? |
(iii) What are its characteristic, function, manifestation, and proximate cause? |
Katividho samādhi? |
(iv) How many kinds of concentration are there? |
Ko cassa saṃkileso? |
(v) What is its defilement? |
Kiṃ vodānaṃ? |
(vi) What is its cleansing? |
Kathaṃ bhāvetabbo? |
(vii) How should it be developed? |
Samādhibhāvanāya ko ānisaṃsoti? |
(viii) What are the benefits of the development of concentration?1 |
Tatridaṃ vissajjanaṃ. |
2.Here are the answers: |
Ko samādhīti samādhi bahuvidho nānappakārako. |
(i) WHAT IS CONCENTRATION? Concentration is of many sorts and has various aspects. |
Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idhādhippetameva sandhāya vadāma, kusalacittekaggatā samādhi. |
An answer that attempted to cover it all would accomplish neither its intention nor its purpose and would, besides, lead to distraction; so we shall confine ourselves to the kind intended here, calling concentration profitable unification of mind.2 |
Kenaṭṭhena samādhīti samādhānaṭṭhena samādhi. |
3.(ii) IN WHAT SENSE IS IT CONCENTRATION? It is concentration (samādhi) in the sense of concentrating (samādhāna). |
Kimidaṃ samādhānaṃ nāma? |
What is this concentrating? |
Ekārammaṇe cittacetasikānaṃ samaṃ sammā ca ādhānaṃ, ṭhapananti vuttaṃ hoti. |
It is the centring (ādhāna) of consciousness and consciousness-concomitants evenly (samaṃ) and rightly (sammā) on a single object; placing, is what is meant. |
Tasmā yassa dhammassānubhāvena ekārammaṇe cittacetasikā samaṃ sammā ca avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti, idaṃ samādhānanti veditabbaṃ. |
So it is the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered, that should be understood as concentrating. |
Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana avikkhepalakkhaṇo samādhi, vikkhepaviddhaṃsanaraso, avikampanapaccupaṭṭhāno. |
4.(iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE CAUSE? Concentration has non-distraction as its characteristic.3 Its function is to eliminate distraction. It is manifested as non-wavering. |
"Sukhino cittaṃ samādhiyatī"ti vacanato pana sukhamassa padaṭṭhānaṃ. |
Because of the words, “Being bliss-(sukha)ful, his mind becomes concentrated” (D I 73), its proximate cause is bliss-(sukha). |
39.Katividhosamādhīti avikkhepalakkhaṇena tāva ekavidho. |
5.(iv) HOW MANY KINDS OF CONCENTRATION ARE THERE? (1) First of all it is of one kind with the characteristic of non-distraction. |
Upacāraappanāvasena duvidho, tathā lokiyalokuttaravasena sappītikanippītikavasena sukhasahagataupekkhāsahagatavasena ca. |
(2) Then it is of two kinds as access and absorption;4 (3) likewise as mundane and supramundane,5 (4) as with happiness and without happiness, and (5) as accompanied by bliss-(sukha) and accompanied by equanimity.6 |
Tividho hīnamajjhimapaṇītavasena, tathā savitakkasavicārādivasena pītisahagatādivasena parittamahaggatappamāṇavasena ca. |
It is of three kinds (6) as inferior, medium and superior; likewise (7) as with applied thought and sustained thought, etc., (8) as accompanied by happiness, etc., and (9) as limited, exalted, and measureless. |
Catubbidho dukkhāpaṭipadādandhābhiññādivasena, tathā parittaparittārammaṇādivasena catujhānaṅgavasena hānabhāgiyādivasena kāmāvacarādivasena adhipativasena ca. |
It is of four kinds (10) as of difficult progress and sluggish direct-knowledge, etc.; likewise (11) as limited with limited object, etc., (12) according to the factors of the four jhānas, (13) as partaking of diminution, etc., (14) as of the sense sphere, etc., and (15) as predominance, and so on. |
Pañcavidho pañcakanaye pañcajhānaṅgavasenāti. |
(16) It is of five kinds according to the factors of the five jhānas reckoned by the fivefold method. |
Samādhiekakadukavaṇṇanā Table view Original pali |
Tattha ekavidhakoṭṭhāso uttānatthoyeva. |
6.1.Herein, the section dealing with that of one kind is evident in meaning. |
Duvidhakoṭṭhāse channaṃ anussatiṭṭhānānaṃ maraṇassatiyā upasamānussatiyā āhāre paṭikūlasaññāya catudhātuvavatthānassāti imesaṃ vasena laddhacittekaggatā, yā ca appanāsamādhīnaṃ pubbabhāge ekaggatā, ayaṃ upacārasamādhi. |
2. In the section dealing with that of two kinds, access concentration is the unification of mind obtained by the following, that is to say, the six recollections, mindfulness of death, the recollection of peace, the perception of repulsiveness in nutriment, and the defining of the four elements, and it is the unification that precedes absorption concentration. |
"Paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa anantarapaccayena paccayo"ti ādivacanato pana yā parikammānantarā ekaggatā, ayaṃ appanāsamādhīti evaṃ upacārappanāvasena duvidho. |
Absorption concentration is the unification that follows immediately upon the preliminary-work (IV.74) because of the words, “The first-jhāna preliminary-work is a condition, as proximity condition, for the first jhāna” (Paṭṭh II 350 (Se). So it is of two kinds as access and absorption. |
Dutiyaduke tīsu bhūmīsu kusalacittekaggatā lokiyo samādhi. |
7.3.In the second dyad mundane concentration is profitable unification of mind in the three planes. |
Ariyamaggasampayuttā ekaggatā lokuttaro samādhīti evaṃ lokiyalokuttaravasena duvidho. |
Supramundane concentration is the unification associated with the noble paths. So it is of two kinds as mundane and supramundane. |
Tatiyaduke catukkanaye dvīsu pañcakanaye tīsu jhānesu ekaggatā sappītiko samādhi. |
8.4.In the third dyad concentration with happiness is the unification of mind in two jhānas in the fourfold reckoning and in three jhānas in the fivefold reckoning. |
Avasesesu dvīsu jhānesu ekaggatā nippītiko samādhi. |
Concentration without happiness is the unification in the remaining two jhānas. |
Upacārasamādhi pana siyā sappītiko, siyā nippītikoti evaṃ sappītikanippītikavasena duvidho. |
But access concentration may be with happiness or without happiness. So it is of two kinds as with happiness and without happiness. |
Catutthaduke catukkanaye tīsu pañcakanaye catūsu jhānesu ekaggatā sukhasahagato samādhi. |
9.5.In the fourth dyad concentration accompanied by bliss-(sukha) is the unification in three jhānas in the fourfold and four in the fivefold reckoning. |
Avasesasmiṃ upekkhāsahagato samādhi. |
That accompanied by equanimity is that in the remaining jhāna. |
Upacārasamādhi pana siyā sukhasahagato, siyā upekkhāsahagatoti evaṃ sukhasahagataupekkhāsahagatavasena duvidho. |
Access concentration may be accompanied by bliss-(sukha) or accompanied by equanimity. So it is of two kinds as accompanied by bliss-(sukha) and accompanied by equanimity. |
Samādhitikavaṇṇanā Table view Original pali |
Tikesupaṭhamattike paṭiladdhamatto hīno, nātisubhāvito majjhimo, subhāvito vasippatto paṇītoti evaṃ hīnamajjhimapaṇītavasena tividho. |
10. 6. In the first of the triads what has only just been acquired is inferior. What is not very well developed is medium. What is well developed and has reached mastery is superior. So it is of three kinds as inferior, medium, and superior. |
Dutiyattike paṭhamajjhānasamādhi saddhiṃ upacārasamādhinā savitakkasavicāro. |
11.7.In the second triad that with applied thought and sustained thought is the concentration of the first jhāna together with access concentration. |
Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto. |
That without applied thought, with sustained thought only, is the concentration of the second jhāna in the fivefold reckoning. |
Yo hi vitakkamatteyeva ādīnavaṃ disvā vicāre adisvā kevalaṃ vitakkappahānamattaṃ ākaṅkhamāno paṭhamajjhānaṃ atikkamati, so avitakkavicāramattaṃ samādhiṃ paṭilabhati. |
For when a man sees danger only in applied thought and not in sustained thought, he aspires only to abandon applied thought when he passes beyond the first jhāna, and so he obtains concentration without applied thought and with sustained thought only. |
Taṃ sandhāyetaṃ vuttaṃ. |
This is said with reference to him. |
Catukkanaye pana dutiyādīsu pañcakanaye tatiyādīsu tīsu jhānesu ekaggatā avitakkāvicāro samādhīti evaṃ savitakkasavicārādivasena tividho. |
Concentration without applied thought and sustained thought is the unification in the three jhānas beginning with the second in the fourfold reckoning and with the third in the fivefold reckoning (see D III 219). So it is of three kinds as with applied thought and sustained thought, and so on. |
Tatiyattike catukkanaye ādito dvīsu pañcakanaye ca tīsu jhānesu ekaggatā pītisahagato samādhi. |
12. 8. In the third triad concentration accompanied by happiness is the unification in the two first jhānas in the fourfold reckoning and in the three first jhānas in the fivefold reckoning. |
Tesveva tatiye ca catutthe ca jhāne ekaggatā sukhasahagato samādhi. |
Concentration accompanied by bliss-(sukha) is the unification in those same jhānas and in the third and the fourth respectively in the two reckonings. |
Avasāne upekkhāsahagato. |
That accompanied by equanimity is that in the remaining jhāna. |
Upacārasamādhi pana pītisukhasahagato vā hoti upekkhāsahagato vāti evaṃ pītisahagatādivasena tividho. |
Access concentration may be accompanied by bliss-(sukha) and happiness or accompanied by equanimity. So it is of three kinds as accompanied by happiness, and so on. |
Catutthattike upacārabhūmiyaṃ ekaggatā paritto samādhi. |
13.9.In the fourth triad limited concentration is unification on the plane of access. |
Rūpāvacarārūpāvacarakusale ekaggatā mahaggato samādhi. |
Exalted concentration is unification in profitable [consciousness, etc.,] of the fine- material sphere and immaterial sphere. |
Ariyamaggasampayuttā ekaggatā appamāṇo samādhīti evaṃ parittamahaggatappamāṇavasena tividho. |
Measureless concentration is unification associated with the noble paths. So it is of three kinds as limited, exalted, and measureless. |
Samādhicatukkavaṇṇanā Table view Original pali |
Catukkesu paṭhamacatukke atthi samādhi dukkhāpaṭipado dandhābhiñño, atthi dukkhāpaṭipado khippābhiñño, atthi sukhāpaṭipado dandhābhiñño, atthi sukhāpaṭipado khippābhiññoti. |
14.10. In the first of the tetrads there is concentration of difficult progress and sluggish direct-knowledge. There is that of difficult progress and swift direct- knowledge. There is that of easy progress and sluggish direct-knowledge. And there is that of easy progress and swift direct-knowledge. |
Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati, tāva pavattā samādhibhāvanā paṭipadāti vuccati. |
15.Herein, the development of concentration that occurs from the time of the first conscious reaction up to the arising of the access of a given jhāna is called progress. |
Upacārato pana paṭṭhāya yāva appanā, tāva pavattā paññā abhiññāti vuccati. |
And the understanding that occurs from the time of access until absorption is called direct-knowledge. |
Sā panesā paṭipadā ekaccassa dukkhā hoti, nīvaraṇādipaccanīkadhammasamudācāragahaṇatāya kicchā asukhāsevanāti attho. |
That progress is difficult for some, being troublesome owing to the tenacious resistance of the inimical states beginning with the hindrances. The meaning is that it is cultivated without ease. |
Ekaccassa tadabhāvena sukhā. |
It is easy for others because of the absence of those difficulties. |
Abhiññāpi ekaccassa dandhā hoti mandā asīghappavatti. |
Also the direct-knowledge is sluggish in some and occurs slowly, not quickly. |
Ekaccassa khippā amandā sīghappavatti. |
In others it is swift and occurs rapidly, not slowly. |
Tattha yāni parato sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca vaṇṇayissāma, tesu yo asappāyasevī hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti. |
16.Herein, we shall comment below upon the suitable and unsuitable (IV.35f.), the preparatory tasks consisting in the severing of impediments (IV.20), etc., and skill in absorption (IV.42). When a man cultivates what is unsuitable, his progress is difficult and his direct-knowledge sluggish. |
Sappāyasevino sukhā paṭipadā khippā ca abhiññā. |
When he cultivates what is suitable, his progress is easy and his direct-knowledge swift. |
Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī, tassa vomissakatā veditabbā. |
But if he cultivates the unsuitable in the earlier stage and the suitable in the later stage, or if he cultivates the suitable in the earlier stage and the unsuitable in the later stage, then it should be understood as mixed in his case. |
Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanamanuyuttassa dukkhā paṭipadā hoti. |
Likewise if he devotes himself to development without carrying out the preparatory tasks of severing impediments, etc., his progress is difficult. |
Vipariyāyena sukhā. |
It is easy in the opposite case. |
Appanākosallāni pana asampādentassa dandhā abhiññā hoti. |
And if he is not accomplished in skill in absorption, his direct- knowledge is sluggish. |
Sampādentassa khippā. |
It is swift if he is so accomplished. |
Apica taṇhāavijjāvasena samathavipassanādhikāravasena cāpi etāsaṃ pabhedo veditabbo. |
17. Besides, they should be understood as classed according to craving and ignorance, and according to whether one has had practice in serenity and insight.7 |
Taṇhābhibhūtassa hi dukkhā paṭipadā hoti. |
For if a man is overwhelmed by craving, his progress is difficult. |
Anabhibhūtassa sukhā. |
If not, it is easy. |
Avijjābhibhūtassa ca dandhā abhiññā hoti. |
And if he is overwhelmed by ignorance, his direct-knowledge is sluggish. |
Anabhibhūtassa khippā. |
If not, it is swift. |
Yo ca samathe akatādhikāro, tassa dukkhā paṭipadā hoti. |
And if he has had no practice in serenity, his progress is difficult. |
Katādhikārassa sukhā. |
If he has, it is easy. |
Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti, katādhikārassa khippā. |
And if he has had no practice in insight, his direct-knowledge is sluggish. If he has, it is swift. |
Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo. |
18.Also they should be understood as classed according to defilements and faculties. |
Tibbakilesassa hi mudindriyassa dukkhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññā. |
For if a man’s defilements are sharp and his faculties dull, then his progress is difficult and his direct-knowledge sluggish; but if his faculties are keen, his direct-knowledge is swift. |
Mandakilesassa ca mudindriyassa sukhā paṭipadā hoti dandhā ca abhiññā. |
And if his defilements are blunt and his faculties dull, then his progress is easy and his direct-knowledge sluggish; |
Tikkhindriyassa pana khippā abhiññāti. |
but if his faculties are keen, his direct-knowledge is swift. |
Iti imāsu paṭipadāabhiññāsu yo puggalo dukkhāya paṭipadāya dandhāya ca abhiññāya samādhiṃ pāpuṇāti, tassa so samādhi dukkhāpaṭipado dandhābhiññoti vuccati. |
19.So as regards this progress and this direct-knowledge, when a person reaches concentration with difficult progress and sluggish direct-knowledge, his concentration is called concentration of difficult progress and sluggish direct-knowledge; |
Esa nayo sesattayepīti evaṃ dukkhāpaṭipadādandhābhiññādivasena catubbidho. |
similarly in the cases of the remaining three. So it is of four kinds as of difficult progress and sluggish direct-knowledge, and so on. |
Dutiyacatukke atthi samādhi paritto parittārammaṇo, atthi paritto appamāṇārammaṇo, atthi appamāṇo parittārammaṇo, atthi appamāṇo appamāṇārammaṇoti. |
20.11. In the second tetrad there is limited concentration with a limited object, there is limited concentration with a measureless object, there is measureless concentration with a limited object, and there is measureless concentration with a measureless object. |
Tattha yo samādhi appaguṇo uparijhānassa paccayo bhavituṃ na sakkoti, ayaṃ paritto. |
Herein, concentration that is unfamiliar and incapable of being a condition for a higher jhāna is limited. |
Yo pana avaḍḍhite ārammaṇe pavatto, ayaṃ parittārammaṇo. |
When it occurs with an unextended object (IV.126), it is with a limited object. |
Yo paguṇo subhāvito, uparijhānassa paccayo bhavituṃ sakkoti, ayaṃ appamāṇo. |
When it is familiar, well developed, and capable of being a condition for a higher jhāna, it is measureless. |
Yo ca vaḍḍhite ārammaṇe pavatto, ayaṃ appamāṇārammaṇo. |
And when it occurs with an extended object, it is with a measureless object. |
Vuttalakkhaṇavomissatāya pana vomissakanayo veditabbo. |
The mixed method can be understood as the mixture of the characteristics already stated. |
Evaṃ parittaparittārammaṇādivasena catubbidho. |
So it is of four kinds as limited with limited object, and so on. |
Tatiyacatukke vikkhambhitanīvaraṇānaṃ vitakkavicārapītisukhasamādhīnaṃ vasena pañcaṅgikaṃ paṭhamaṃ jhānaṃ, tato vūpasantavitakkavicāraṃ tivaṅgikaṃ dutiyaṃ, tato virattapītikaṃ duvaṅgikaṃ tatiyaṃ, tato pahīnasukhaṃ upekkhāvedanāsahitassa samādhino vasena duvaṅgikaṃ catutthaṃ. |
21.12. In the third tetrad the first jhāna has five factors, that is to say, applied thought, sustained thought, happiness, bliss-(sukha), and concentration, following suppression of the hindrances. The second has the three factors remaining after the elimination of applied and sustained thought. The third has two factors with the fading away of happiness. The fourth, where bliss-(sukha) is abandoned, has two factors with concentration and the equanimous feeling that accompanies it. |
Iti imesaṃ catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī honti. |
Thus there are four kinds of concentration according to the factors of these four jhānas. |
Evaṃ catujhānaṅgavasena catubbidho. |
So it is of four kinds according to the factors of the four jhānas. |
Catutthacatukke atthi samādhi hānabhāgiyo, atthi ṭhitibhāgiyo, atthi visesabhāgiyo, atthi nibbedhabhāgiyo. |
22.13. In the fourth tetrad there is concentration partaking of diminution, there is concentration partaking of stagnation, there is concentration partaking of distinction, and there is concentration partaking of penetration. |
Tattha paccanīkasamudācāravasena hānabhāgiyatā, tadanudhammatāya satiyā saṇṭhānavasena ṭhitibhāgiyatā, uparivisesādhigamavasena visesabhāgiyatā, nibbidāsahagatasaññāmanasikārasamudācāravasena nibbedhabhāgiyatā ca veditabbā. |
Herein, it should be understood that the state of partaking of diminution is accessibility to opposition, the state of partaking of stagnation (ṭhiti) is stationariness (saṇṭhāna) of the mindfulness that is in conformity with that [concentration], the state of partaking of distinction is the attaining of higher distinction, and the state of partaking of penetration is accessibility to perception and attention accompanied by dispassion, |
Yathāha, "paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. |
according as it is said: “When a man has attained the first jhāna and he is accessible to perception and attention accompanied by sense desire, then his understanding partakes of diminution. |
Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. |
When his mindfulness that is in conformity with that stagnates, then his understanding partakes of stagnation. |
Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. |
When he is accessible to perception and attention unaccompanied by applied thought, then his understanding partakes of distinction. |
Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā"ti (vibha. 799). |
When he is accessible to perception and attention accompanied by dispassion and directed to fading away, then his understanding partakes of penetration” (Vibh 330). |
Tāya pana paññāya sampayuttā samādhīpi cattāro hontīti. |
The kinds of concentration associated with that [fourfold] understanding are also four in number. |
Evaṃ hānabhāgiyādivasena catubbidho. |
So it is of four kinds as partaking of diminution, and so on. |
Pañcamacatukke kāmāvacaro samādhi, rūpāvacaro samādhi, arūpāvacaro samādhi, apariyāpanno samādhīti evaṃ cattāro samādhī. |
23.14. In the fifth tetrad there are the following four kinds of concentration, that is to say, sense-sphere concentration, fine-material-sphere concentration, immaterial- sphere concentration, and unincluded [that is, path] concentration. |
Tattha sabbāpi upacārekaggatā kāmāvacaro samādhi. |
Herein, sense- sphere concentration is all kinds of access unification. |
Tathā rūpāvacarādikusalacittekaggatā itare tayoti evaṃ kāmāvacarādivasena catubbidho. |
Likewise the other three are respectively profitable unification of mind associated with fine-material, [immaterial, and path, jhāna]. So it is of four kinds as of the sense-sphere, and so on. |
Chaṭṭhacatukke "chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi - pe - vīriyaṃ ce bhikkhu - pe - cittaṃ ce bhikkhu - pe - vīmaṃsaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati vīmaṃsāsamādhī"ti (vibha. 432; saṃ. ni. 3.825) evaṃ adhipativasena catubbidho. |
24.15. In the sixth tetrad: “If a bhikkhu obtains concentration, obtains unification of mind, by making zeal (desire) predominant, this is called concentration due to zeal. If … by making energy predominant … If … by making [natural purity of] consciousness predominant… If … by making inquiry predominant, this is called concentration due to inquiry” (Vibh 216–19). So it is of four kinds as predominance. |
Pañcakeyaṃ catukkabhede vuttaṃ dutiyaṃ jhānaṃ, taṃ vitakkamattātikkamena dutiyaṃ, vitakkavicārātikkamena tatiyanti evaṃ dvidhā bhinditvā pañca jhānāni veditabbāni. |
25.16. In the pentad there are five jhānas by dividing in two what is called the second jhāna in the fourfold reckoning (see §21), taking the second jhāna to be due to the surmounting of only applied thought and the third jhāna to be due to the surmounting of both applied and sustained thought. There are five kinds of concentration according to the factors of these five jhānas. |
Tesaṃ aṅgabhūtā ca pañca samādhīti evaṃ pañcajhānaṅgavasena pañcavidhatā veditabbā. |
So its fivefoldness should be understood according to the five sets of jhāna factors. |
40.Ko cassa saṃkileso kiṃ vodānanti ettha pana vissajjanaṃ vibhaṅge vuttameva. |
26.(v) What is its defilement? (vi) What is its cleansing? |
Vuttañhi tattha "saṃkilesanti hānabhāgiyo dhammo. |
Here the answer is given in the Vibhaṅga: “Defilement is the state partaking of diminution, |
Vodānanti visesabhāgiyo dhammo"ti (vibha. 828). |
cleansing is the state partaking of distinction” (Vibh 343). |
Tattha "paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā"ti (vibha. 799) iminā nayena hānabhāgiyadhammo veditabbo. |
Herein, the state partaking of diminution should be understood in this way: “When a man has attained the first jhāna and he is accessible to perception and attention accompanied by sense desire, then his understanding partakes of diminution” (Vibh 330). |
"Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā"ti (vibha. 799) iminā nayena visesabhāgiyadhammo veditabbo. |
And the state partaking of distinction should be understood in this way: “When he is accessible to perception and attention unaccompanied by applied thought, then his understanding partakes of distinction” (Vibh 330). |
Dasapalibodhavaṇṇanā Table view Original pali |
41.Kathaṃ bhāvetabboti ettha pana yo tāva ayaṃ lokiyalokuttaravasena duvidhotiādīsu ariyamaggasampayutto samādhi vutto, tassa bhāvanānayo paññābhāvanānayeneva saṅgahito. |
27.(vii) How should it be developed? The method of developing the kind of concentration associated with the noble paths mentioned (§7) under that “of two kinds as mundane and supramundane,” etc., is included in the method of developing understanding; (Ch. XXII) |
Paññāya hi bhāvitāya so bhāvito hoti. |
for in developing [path] understanding that is developed too. |
Tasmā taṃ sandhāya evaṃ bhāvetabboti na kiñci visuṃ vadāma. |
So we shall say nothing separately [here] about how that is to be developed. |
Yo panāyaṃ lokiyo, so vuttanayena sīlāni visodhetvā suparisuddhe sīle patiṭṭhitena yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvā samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantena khuddakapalibodhupacchedaṃ katvā sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ayamettha saṅkhepo. |
28.But mundane concentration should be developed by one who has taken his stand on virtue that is quite purified in the way already stated. He should sever any of the ten impediments that he may have. He should then approach the good friend, the giver of a meditation subject, and he should apprehend from among the forty meditation subjects one that suits his own temperament. After that he should avoid a monastery unfavourable to the development of concentration and |
Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ "yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā"ti, ettha – |
29.The detail is this: Firstly it was said above, he should sever any of the ten impediments that he may have. |
Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ; |
A dwelling, family, and gain, A class, and building too as fifth, |
Addhānaṃ ñāti ābādho, gantho iddhīti te dasāti. – |
And travel, kin, affliction, books, And supernormal powers: ten. |
Ime dasa palibodhā nāma. |
Now, the “ten impediments” are (above). |
Tattha āvāsoyeva āvāsapalibodho. |
Herein, the dwelling itself is the “impediment due to the dwelling.” |
Esa nayo kulādīsu. |
So too with the family and so on. |
Tattha āvāsoti ekopi ovarako vuccati ekampi pariveṇaṃ sakalopi saṅghārāmo. |
30. 1. Herein, a single inner room or a single hut or a whole monastery for the Community is called a dwelling. |
Svāyaṃ na sabbasseva palibodho hoti. |
This is not an impediment for everyone. |
Yo panettha navakammādīsu ussukkaṃ vā āpajjati, bahubhaṇḍasannicayo vā hoti, yena kenaci vā kāraṇena apekkhavā paṭibaddhacitto, tasseva palibodho hoti, na itarassa. |
It is an impediment only for anyone whose mind is exercised about the building, etc., that goes on there, or who has many belongings stored there, or whose mind is caught up by some business connected with it. For any other it is not an impediment. |
Tatridaṃ vatthu – dve kira kulaputtā anurādhapurā nikkhamitvā anupubbena thūpārāme pabbajiṃsu. |
31. Here is a relevant story. Two clansmen left Anurādhapura, it seems, and eventually went forth at the Thūpārāma.8 |
Tesu eko dve mātikā paguṇā katvā pañcavassiko hutvā pavāretvā pācinakhaṇḍarājiṃ nāma gato. |
One of them made himself familiar with the Two Codes,9 and when he had acquired five years’ seniority, he took part in the Pavāraṇā10 and then left for the place called Pācīnakhaṇḍarājī.11 |
Eko tattheva vasati. |
The other stayed on where he was. |
Pācinakhaṇḍarājigato tattha ciraṃ vasitvā thero hutvā cintesi "paṭisallānasāruppamidaṃ ṭhānaṃ, handa naṃ sahāyakassāpi ārocemī"ti. |
Now, when the one who had gone to Pācīnakhaṇḍarājī had lived there a long time and had become an elder,12 he thought, “This place is good for retreat; suppose I told my friend about it?” |
Tato nikkhamitvā anupubbena thūpārāmaṃ pāvisi. |
So he set out, and in due course he entered the Thūpārāma. |
Pavisantaṃyeva ca naṃ disvā samānavassikatthero paccuggantvā pattacīvaraṃ paṭiggahetvā vattaṃ akāsi. |
As he entered, the elder of the same seniority saw him, went to meet him, took his bowl and robe and did the duties. |
Āgantukatthero senāsanaṃ pavisitvā cintesi "idāni me sahāyo sappiṃ vā phāṇitaṃ vā pānakaṃ vā pesessati. |
32.The visiting elder went into his lodging. He thought, “Now my friend will be sending me ghee or molasses or a drink; |
Ayañhi imasmiṃ nagare ciranivāsī"ti. |
for he has lived long in this city.” |
So rattiṃ aladdhā pāto cintesi "idāni upaṭṭhākehi gahitaṃ yāgukhajjakaṃ pesessatī"ti. |
He got nothing that night, and in the morning he thought, “Now he will be sending me rice gruel and solid food sent by his supporters.” |
Tampi adisvā "pahiṇantā natthi, paviṭṭhassa maññe dassatī"ti pātova tena saddhiṃ gāmaṃ pāvisi. |
When he saw none, he thought, “There is no one to bring it. No doubt they will give it when we go into the town.” Early in the morning they went into the town together. |
Te dve ekaṃ vīthiṃ caritvā uḷuṅkamattaṃ yāguṃ labhitvā āsanasālāyaṃ nisīditvā piviṃsu. |
When they had wandered through one street and had got only a ladleful of gruel, they sat down in a sitting hall to drink it.13 |
Tato āgantuko cintesi "nibaddhayāgu maññe natthi, bhattakāle idāni manussā paṇītaṃ bhattaṃ dassantī"ti, tato bhattakālepi piṇḍāya caritvā laddhameva bhuñjitvā itaro āha – "kiṃ, bhante, sabbakālaṃ evaṃ yāpethā"ti? |
33.Then the visitor thought, “Perhaps there is no individual giving of gruel. But as soon as it is the time for the meal people will give special food.” But when it was time for the meal, they ate what they had got by wandering for alms. Then the visitor said, “Venerable sir, how is this? Do you live in this way all the time? |
Āmāvusoti. |
”— “Yes, friend.” |
Bhante, pācinakhaṇḍarāji phāsukā, tattha gacchāmāti. |
—”Venerable sir, Pācīnakhaṇḍarājī is comfortable; let us go there.” |
Thero nagarato dakkhiṇadvārena nikkhamanto kumbhakāragāmamaggaṃ paṭipajji. |
Now, as the elder came out from the city by the southern gate he took the Kumbhakāragāma road [which leads to Pācīnakhaṇḍarājī]. |
Itaro āha – "kiṃ pana, bhante, imaṃ maggaṃ paṭipannatthā"ti? |
The visitor asked, “But, venerable sir, why do you take this road? |
Nanu tvamāvuso, pācinakhaṇḍarājiyā vaṇṇaṃ abhāsīti? |
”—”Did you not recommend Pācīnakhaṇḍarājī, friend? |
Kiṃ pana, bhante, tumhākaṃ ettakaṃ kālaṃ vasitaṭṭhāne na koci atirekaparikkhāro atthīti? |
”—”But how is this, venerable sir, have you no extra belongings in the place you have lived in for so long? |
Āmāvuso mañcapīṭhaṃ saṅghikaṃ, taṃ paṭisāmitameva, aññaṃ kiñci natthīti. |
”—”That is so, friend. The bed and chair belong to the Community, and they are put away [as usual]. There is nothing else.” |
Mayhaṃ pana, bhante, kattaradaṇḍo telanāḷi upāhanatthavikā ca tatthevāti. |
—”But, venerable sir, I have left my staff and my oil tube and my sandal bag there.” |
Tayāvuso, ekadivasaṃ vasitvā ettakaṃ ṭhapitanti? |
—”Have you already collected so much, friend, living there for just one day? |
Āma, bhante. |
”—“Yes, venerable sir.” |
So pasannacitto theraṃ vanditvā "tumhādisānaṃ, bhante, sabbattha araññavāsoyeva. |
34.He was glad in his heart, and he paid homage to the elder: “For those like you, venerable sir, everywhere is a forest dwelling. |
Thūpārāmo catunnaṃ buddhānaṃ dhātunidhānaṭṭhānaṃ, lohapāsāde sappāyaṃ dhammassavanaṃ mahācetiyadassanaṃ theradassanañca labbhati, buddhakālo viya pavattati. |
The Thūpārāma is a place where the relics of four Buddhas are deposited; there is suitable hearing of the Dhamma in the Brazen Palace; there is the Great Shrine to be seen; and one can visit elders. It is like the time of the Buddha. |
Idheva tumhe vasathā"ti dutiyadivase pattacīvaraṃ gahetvā sayameva agamāsīti. |
It is here that you should live.” On the following day he took his bowl and [outer] robe and went away by himself. |
Īdisassa āvāso na palibodho hoti. |
It is no impediment for one like that. |
Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā. |
35.2 Family means a family consisting of relatives or of supporters. |
Ekaccassa hi upaṭṭhākakulampi "sukhitesu sukhito"tiādinā (vibha. 888; saṃ. ni. 4.241) nayena saṃsaṭṭhassa viharato palibodho hoti, so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati. |
For even a family consisting of supporters is an impediment for someone who lives in close association with it in the way beginning, “He is pleased when they are pleased” (S III 11), and who does not even go to a neighbouring monastery to hear the Dhamma without members of the family. |
Ekaccassa mātāpitaropi palibodhā na honti, koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya. |
36.But even mother and father are not an impediment for another, as in the case of the young bhikkhu, the nephew of the elder who lived at the Koraṇḍaka Monastery. |
So kira uddesatthaṃ rohaṇaṃ agamāsi. |
He went to Rohaṇa for instruction, it seems. |
Therabhaginīpi upāsikā sadā theraṃ tassa pavattiṃ pucchati. |
The elder’s sister, who was a lay devotee, was always asking the elder how her son was getting on. |
Thero ekadivasaṃ daharaṃ ānessāmīti rohaṇābhimukho pāyāsi. |
One day the elder set out for Rohaṇa to fetch him back. |
Daharopi "ciraṃ me idha vutthaṃ, upajjhāyaṃ dāni passitvā upāsikāya ca pavattiṃ ñatvā āgamissāmī"ti rohaṇato nikkhami. |
37.The young bhikkhu too thought, “I have lived here for a long time. Now I might go and visit my preceptor and find out how the lay devotee is,” and he left Rohaṇa. |
Te ubhopi gaṅgātīre samāgacchiṃsu. |
The two met on the banks of the [Mahaveli] River. |
So aññatarasmiṃ rukkhamūle therassa vattaṃ katvā "kuhiṃ yāsī"ti pucchito tamatthaṃ ārocesi. |
He did the duties to the elder at the foot of a tree. When asked, “Where are you going? ” he told him his purpose. |
Thero suṭṭhu te kataṃ, upāsikāpi sadā pucchati, ahampi etadatthameva āgato, gaccha tvaṃ, ahaṃ pana idheva imaṃ vassaṃ vasissāmīti taṃ uyyojesi. |
The elder said: “You have done well. The lay devotee is always asking after you. That was why I came. You may go, but I shall stay here for the Rains,” and he dismissed him. |
So vassūpanāyikadivaseyeva taṃ vihāraṃ patto. |
He arrived at the monastery on the actual day for taking up residence for the Rains. |
Senāsanampissa pitarā kāritameva pattaṃ. |
The lodging allotted to him happened to be the one for which his father had undertaken responsibility. |
Athassa pitā dutiyadivase āgantvā "kassa, bhante, amhākaṃ senāsanaṃ patta"nti pucchanto "āgantukassa daharassā"ti sutvā taṃ upasaṅkamitvā vanditvā āha – "bhante, amhākaṃ senāsane vassaṃ upagatassa vattaṃ atthī"ti. |
38.His father came on the following day and asked, “To whom was our lodging allotted, venerable sirs? ” When he heard that it had fallen to a young visitor, he went to him. After paying homage to him, he said, “Venerable sir, there is an obligation for him who has taken up residence for the Rains in our lodging.” |
Kiṃ upāsakāti? |
— ”What is it, lay follower? |
Temāsaṃ amhākaṃyeva ghare bhikkhaṃ gahetvā pavāretvā gamanakāle āpucchitabbanti. |
”—”It is to take alms food only in our house for the three months, and to let us know the time of departure after the Pavāraṇā ceremony.” |
So tuṇhibhāvena adhivāsesi. |
He consented in silence. |
Upāsakopi gharaṃ gantvā "amhākaṃ āvāse eko āgantuko ayyo upagato sakkaccaṃ upaṭṭhātabbo"ti āha. |
The lay devotee went home and told his wife. “There is a visiting lord who has taken up residence for the Rains in our lodging. He must be carefully looked after,” |
Upāsikā "sādhū"ti sampaṭicchitvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādesi. |
and she agreed. She prepared good food of various kinds for him.14 |
Daharopi bhattakāle ñātigharaṃ agamāsi. |
Though the youth went to his relatives’ home at the time of the meal, |
Na naṃ koci sañjāni. |
no one recognized him. |
So temāsampi tattha piṇḍapātaṃ paribhuñjitvā vassaṃvuttho "ahaṃ gacchāmī"ti āpucchi. |
39. When he had eaten alms food there during the three months and had completed the residence for the Rains, he announced his departure. |
Athassa ñātakā "sve, bhante, gacchathā"ti dutiyadivase ghareyeva bhojetvā telanāḷiṃ pūretvā ekaṃ guḷapiṇḍaṃ navahatthañca sāṭakaṃ datvā "gacchatha, bhante"ti āhaṃsu. |
Then his relatives said, “Let it be tomorrow, venerable sir,” and on the following day, when they had fed him in their house and filled his oil tube and given him a lump of sugar and a nine-cubit length of cloth, they said, “Now you are leaving, venerable sir.” |
So anumodanaṃ katvā rohaṇābhimukho pāyāsi. |
He gave his blessing and set out for Rohaṇa. |
Upajjhāyopissa pavāretvā paṭipathaṃ āgacchanto pubbe diṭṭhaṭṭhāneyeva taṃ addasa. |
40.His preceptor had completed the Pavāraṇā ceremony and was on his way back. They met at the same place as before. |
So aññatarasmiṃ rukkhamūle therassa vattaṃ akāsi. |
He did the duties to the elder at the foot of a tree. |
Atha naṃ thero pucchi "kiṃ, bhaddamukha, diṭṭhā te upāsikā"ti? |
The elder asked him, “How was it, my dear, did you see the good woman lay devotee? |
So "āma, bhante"ti sabbaṃ pavattiṃ ārocetvā tena telena therassa pāde makkhetvā guḷena pānakaṃ katvā tampi sāṭakaṃ therasseva datvā theraṃ vanditvā "mayhaṃ, bhante, rohaṇaṃyeva sappāya"nti agamāsi. |
” He replied, “Yes, venerable sir,” and he told him all that had happened. He then anointed the elder’s feet with the oil, made him a drink with the sugar, and presented him with the length of cloth. He then, after paying homage to the elder, told him, “Venerable sir, only Rohaṇa suits me,” and he departed. |
Theropi vihāraṃ āgantvā dutiyadivase koraṇḍakagāmaṃ pāvisi. |
The elder too arrived back at his monastery, and next day he went into the village of Koraṇḍaka. |
Upāsikāpi "mayhaṃ bhātā mama puttaṃ gahetvā idāni āgacchatī"ti sadā maggaṃ olokayamānāva tiṭṭhati. |
41.The lay devotee, his sister, had always kept looking down the road, thinking, “My brother is now coming with my son.” |
Sā taṃ ekakameva āgacchantaṃ disvā "mato me maññe putto, ayaṃ thero ekakova āgacchatī"ti therassa pādamūle nipatitvā paridevamānā rodi. |
When she saw him coming alone, she thought, “My son must be dead; that is why the elder is coming alone,” and she fell at the elder’s feet, lamenting and weeping. |
Thero "nūna daharo appicchatāya attānaṃ ajānāpetvāva gato"ti taṃ samassāsetvā sabbaṃ pavattiṃ ārocetvā pattatthavikato taṃ sāṭakaṃ nīharitvā dasseti. |
Suspecting that it must have been out of fewness of wishes that the youth had gone away without announcing himself, the elder comforted her and told her all that had happened, and he took the length of cloth out of his bag and showed it to her. |
Upāsikā pasīditvā puttena gatadisābhimukhā urena nipajjitvā namassamānā āha – "mayhaṃ puttasadisaṃ vata maññe bhikkhuṃ kāyasakkhiṃ katvā bhagavā rathavinītapaṭipadaṃ (ma. ni. 1.252 ādayo), nālakapaṭipadaṃ (su. ni. 684 ādayo), tuvaṭṭakapaṭipadaṃ (su. ni. 921 ādayo), catupaccayasantosabhāvanārāmatādīpakaṃ mahāariyavaṃsapaṭipadañca (a. ni. 4.28; dī. ni. 3.309) desesi. |
42.She was appeased. She prostrated herself in the direction taken by her son, and she said: “Surely the Blessed One taught the way of the Rathavinīta, the way of the Nālaka, the way of the Tuvaṭaka, and the way of the great Noble Ones’ heritages15 showing contentment with the four requisites and delight in development, making a bhikkhu such as my son a body-witness. |
Vijātamātuyā nāma gehe temāsaṃ bhuñjamānopi 'ahaṃ putto tvaṃ mātā'ti na vakkhati, aho acchariyamanusso"ti. |
So, although for three months he ate in the house of the mother who bore him, yet he never said ‘I am your son, you are my mother!’ Oh, admirable man! |
Evarūpassa mātāpitaropi palibodhā na honti, pageva aññaṃ upaṭṭhākakula"nti. |
” Even mother and father are no impediment for one such as him, so how much less any other family that supports him. |
Lābhoti cattāro paccayā. |
43. 3. Gain is the four requisites. |
Te kathaṃ palibodhā honti? |
How are they an impediment? |
Puññavantassa hi bhikkhuno gatagataṭṭhāne manussā mahāparivāre paccaye denti. |
Wherever a meritorious bhikkhu goes, people give him a large supply of requisites. |
So tesaṃ anumodento dhammaṃ desento samaṇadhammaṃ kātuṃ na okāsaṃ labhati. |
With giving blessings to them and teaching them the Dhamma he gets no chance to do the ascetic’s duties. |
Aruṇuggamanato yāva paṭhamayāmo, tāva manussasaṃsaggo na upacchijjati. |
From sunrise till the first watch of the night he never breaks his association with people. |
Puna balavapaccūseyeva bāhullikapiṇḍapātikā āgantvā "bhante, asuko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā"ti vadanti, so gaṇhāvuso, pattacīvaranti gamanasajjova hotīti niccabyāvaṭo, tasseva te paccayā palibodhā honti. |
Again, even at dawn, alms-food eaters fond of opulence come and say, “Venerable sir, such and such a man lay follower, woman lay follower, friend, friend’s daughter, wants to see you,” and being ready to go, he replies, “Take the bowl and robe, friend.” So he is always on the alert. Thus these requisites are an impediment for him. |
Tena gaṇaṃ pahāya yattha naṃ na jānanti, tattha ekakena caritabbaṃ. |
He should leave his group and wander by himself where he is not known. |
Evaṃ so palibodho upacchijjatīti. |
This is the way his impediment is severed. |
Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā, yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati, tasseva gaṇo palibodho hoti, tena so evaṃ upacchinditabbo. |
44.4 Class is a class (group) of students of suttas or students of Abhidhamma. If with the group’s instruction and questioning he gets no opportunity for the ascetic’s duties, then that group is an impediment for him. He should sever that impediment in this way: |
Sace tesaṃ bhikkhūnaṃ bahu gahitaṃ hoti, appaṃ avasiṭṭhaṃ, taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ. |
if those bhikkhus have already acquired the main part and little still remains, he should finish that off and then go to the forest. |
Sace appaṃ gahitaṃ, bahu avasiṭṭhaṃ, yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvā "ime āyasmā uddesādīhi saṅgaṇhatū"ti vattabbaṃ. |
If they have only acquired little and much still remains, he should, without travelling more than a league, approach another instructor of a class within the radius of a league and say, “Help those venerable ones with instruction, etc.” |
Evaṃ alabhamānena "mayhamāvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā"ti gaṇaṃ pahāya attano kammaṃ kattabbanti. |
If he does not find anyone in this way, he should take leave of the class, saying. “I have a task to see to, friends; go where it suits you,” and he should do his own work. |
Kammanti navakammaṃ. |
45.5. Building (kamma) is new building work (nava-kamma). |
Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbadā palibodho hoti. |
Since one engaged in this must know about what [material] has and has not been got by carpenters, etc., and must see about what has and has not been done, it is always an impediment. |
Sopi evaṃ upacchinditabbo, sace appaṃ avasiṭṭhaṃ hoti niṭṭhapetabbaṃ. |
It should be severed in this way. If little remains it should be completed. |
Sace bahu, saṅghikañce navakammaṃ, saṅghassa vā saṅghabhārahārakabhikkhūnaṃ vā niyyādetabbaṃ. |
If much remains, it should be handed over to the Community or to bhikkhus who are entrusted with the Community’s affairs, if it is a new building for the Community; |
Attano santakañce, attano bhārahārakānaṃ niyyādetabbaṃ. |
or if it is for himself, it should be handed over to those whom he entrusts with his own affairs, |
Tādise alabhantena saṅghassa pariccajitvā gantabbanti. |
but if these are not available, he should relinquish it to the Community and depart. |
Addhānanti maggagamanaṃ. |
46.6. Travel is going on a journey. |
Yassa hi katthaci pabbajjāpekkho vā hoti, paccayajātaṃ vā kiñci laddhabbaṃ hoti. |
If someone is expected to give the going forth somewhere else, or if some requisite is obtainable there |
Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapi gamikacittaṃ nāma duppaṭivinodanīyaṃ hoti, tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbanti. |
and he cannot rest content without getting it [that will be an impediment; for] even if he goes into the forest to do the ascetic’s duties, he will find it hard to get rid of thoughts about the journey. So one in this position should apply himself to the ascetic’s duties after he has done the journey and transacted the business. |
Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā, ghare mātā pitā bhātāti evamādikā. |
47.7 Kin in the case of the monastery means teacher, preceptor, co-resident, pupil, those with the same preceptor as oneself, and those with the same teacher as oneself; and in the case of the house it means mother, father, brother, and so on. |
Te gilānā imassa palibodhā honti, tasmā so palibodho upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo. |
When they are sick they are an impediment for him. Therefore that impediment should be severed by curing them with nursing. |
Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvampi paṭijaggitabbo. |
48.Herein, when the preceptor is sick he must be cared for as long as life lasts if the sickness does not soon depart. |
Tathā pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca. |
Likewise the teacher at the going forth, the teacher at the admission, the co-resident, the pupils to whom one has given the admission and the going forth, and those who have the same preceptor. |
Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā pana yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā. |
But the teacher from whom one takes the dependence, the teacher who gives one instruction, the pupil to whom one has given the dependence, the pupil to whom one is giving instruction, and those who have that same teacher as oneself, should be looked after as long as the dependence or the instruction has not been terminated. |
Pahontena tato uddhampi paṭijaggitabbā eva. |
If one is able to do so, one should look after them even beyond that [period]. |
Mātāpitūsu upajjhāye viya paṭipajjitabbaṃ. |
49.Mother and father should be treated like the preceptor; |
Sacepi hi te rajje ṭhitā honti, puttato ca upaṭṭhānaṃ paccāsīsanti, kātabbameva. |
if they live within the kingdom and look to their son for help, it should be given. |
Atha tesaṃ bhesajjaṃ natthi, attano santakaṃ dātabbaṃ. |
Also if they have no medicine, he should give them his own. |
Asati bhikkhācariyāya pariyesitvāpi dātabbameva. |
If he has none, he should go in search of it as alms and give that. |
Bhātubhaginīnaṃ pana tesaṃ santakameva yojetvā dātabbaṃ. |
But in the case of brothers or sisters, one should only give them what is theirs. |
Sace natthi attano santakaṃ tāvakālikaṃ datvā pacchā labhantena gaṇhitabbaṃ. |
If they have none, then one should give one’s own temporarily and later get it back, |
Alabhantena na codetabbā. |
but one should not complain if one does not get it back. |
Aññātakassa bhaginisāmikassa bhesajjaṃ neva kātuṃ na dātuṃ vaṭṭati. |
It is not allowed either to make medicine for or to give it to a sister’s husband who is not related by blood; |
"Tuyhaṃ sāmikassa dehī"ti vatvā pana bhaginiyā dātabbaṃ. |
but one can give it to one’s sister saying, “Give it to your husband.” |
Bhātujāyāyapi eseva nayo. |
The same applies to one’s brother’s wife. |
Tesaṃ pana puttā imassa ñātakā evāti tesaṃ kātuṃ vaṭṭatīti. |
But it is allowed to make it for their children since they are blood relatives. |
Ābādhoti yokoci rogo. |
50.8. Affliction is any kind of illness. |
So bādhayamāno palibodho hoti, tasmā bhesajjakaraṇena upacchinditabbo. |
It is an impediment when it is actually afflicting; therefore it should be severed by treatment with medicine. |
Sace pana katipāhaṃ bhesajjaṃ karontassapi na vūpasammati, nāhaṃ tuyhaṃ dāso, na bhaṭako, taṃyeva hi posento anamatagge saṃsāravaṭṭe dukkhaṃ pattoti attabhāvaṃ garahitvā samaṇadhammo kātabboti. |
But if it is not cured after taking medicine for a few days, then the ascetic’s duties should be done after apostrophizing one’s person in this way: “I am not your slave, or your hireling. I have come to suffering through maintaining you through the beginningless round of rebirths.” |
Ganthoti pariyattiharaṇaṃ. |
51. 9. Books means responsibility for the scriptures. |
Taṃ sajjhāyādīhi niccabyāvaṭassa palibodho hoti, na itarassa. |
That is an impediment only for one who is constantly busy with recitations, etc., but not for others. |
Tatrimāni vatthūni – |
Here are relevant stories. |
Majjhimabhāṇakadevatthero kira malayavāsidevattherassa santikaṃ gantvā kammaṭṭhānaṃ yāci. |
The Elder Revata, it seems, the Majjhima reciter, went to the Elder Revata, the dweller in Malaya (the Hill Country), and asked him for a meditation subject. |
Thero kīdisosi, āvuso, pariyattiyanti pucchi. |
The elder asked him, “How are you in the scriptures, friend? |
Majjhimo me, bhante, paguṇoti. |
”—”I am studying the Majjhima [Nikāya], venerable sir.” |
Āvuso, majjhimo nāmeso dupparihāro, mūlapaṇṇāsaṃ sajjhāyantassa majjhimapaṇṇāsako āgacchati, taṃ sajjhāyantassa uparipaṇṇāsako. |
—”The Majjhima is a hard responsibility, friend. When a man is still learning the First Fifty by heart, he is faced with the Middle Fifty; and when he is still learning that by heart, he is faced with the Last Fifty. |
Kuto tuyhaṃ kammaṭṭhānanti? |
How can you take up a meditation subject?” |
Bhante, tumhākaṃ santike kammaṭṭhānaṃ labhitvā puna na olokessāmīti kammaṭṭhānaṃ gahetvā ekūnavīsativassāni sajjhāyaṃ akatvā vīsatime vasse arahattaṃ patvā sajjhāyatthāya āgatānaṃ bhikkhūnaṃ "vīsati me, āvuso, vassāni pariyattiṃ anolokentassa, apica kho kataparicayo ahamettha ārabhathā"ti vatvā ādito paṭṭhāya yāva pariyosānā ekabyañjanepissa kaṅkhā nāhosi. |
—”Venerable sir, when I have taken a meditation subject from you, I shall not look at the scriptures again.” He took the meditation subject, and doing no recitation for nineteen years, he reached Arahantship in the twentieth year. He told bhikkhus who came for recitation: “I have not looked at the scriptures for twenty years, friends, yet I am familiar with them. You may begin.” And from beginning to end he had no hesitation even over a single syllable. |
Karuḷiyagirivāsīnāgattheropi aṭṭhārasavassāni pariyattiṃ chaḍḍetvā bhikkhūnaṃ dhātukathaṃ uddisi. |
52.The Elder Mahā-Nāga, too, who lived at Karuliyagiri (Karaliyagiri) put aside the scriptures for eighteen years, and then he recited the Dhātukathā to the bhikkhus. |
Tesaṃ gāmavāsikattherehi saddhiṃ saṃsandentānaṃ ekapañhopi uppaṭipāṭiyā āgato nāhosi. |
When they checked this with the town-dwelling elders [of Anurādha- pura], not a single question was found out of its order. |
Mahāvihārepi tipiṭakacūḷābhayatthero nāma aṭṭhakathaṃ anuggahetvāva pañcanikāyamaṇḍale tīṇi piṭakāni parivattessāmīti suvaṇṇabheriṃ paharāpesi. |
53.In the Great Monastery too the Elder Tipiṭaka-Cūḷa-Abhaya had the golden drum struck, saying: “I shall expound the three Piṭakas in the circle of [experts in] the Five Collections of discourses,” and this was before he had learnt the commentaries. |
Bhikkhusaṅgho katamācariyānaṃ uggaho, attano ācariyuggahaññeva vadatu, itarathā vattuṃ na demāti āha. |
The Community of Bhikkhus said, “‘Which teachers’ teaching is it? Unless you give only the teaching of our own teachers we shall not let you speak.” |
Upajjhāyopi naṃ attano upaṭṭhānamāgataṃ pucchi "tvamāvuso, bheriṃ paharāpesī"ti? |
Also his preceptor asked him when he went to wait on him, “Did you have the drum beaten, friend? |
Āma, bhante. |
”—”Yes, venerable sir.” |
Kiṃ kāraṇāti? |
—”For what reason? |
Pariyattiṃ, bhante, parivattessāmīti. |
”—”I shall expound the scriptures, venerable sir.” |
Āvuso abhaya, ācariyā idaṃ padaṃ kathaṃ vadantīti? |
—”Friend Abhaya, how do the teachers explain this passage? |
Evaṃ vadanti, bhanteti. |
”—”They explain it in this way, venerable sir.” |
Thero hunti paṭibāhi. |
The elder dissented, saying “Hum.” |
Puna so aññena aññena pariyāyena evaṃ vadanti bhanteti tikkhattuṃ āha. |
Again three times, each time in a different way, he said, “They explain it in this way, venerable sir.” |
Thero sabbaṃ hunti paṭibāhitvā "āvuso, tayā paṭhamaṃ kathito eva ācariyamaggo, ācariyamukhato pana anuggahitattā 'evaṃ ācariyā vadantī'ti saṇṭhātuṃ nāsakkhi. |
The elder always dissented, saying, “Hum.” Then he said, “Friend, your first explanation was the way of the teachers. But it is because you have not actually learnt it from the teachers’ lips that you are unable to maintain that the teachers say such and such. |
Gaccha attano ācariyānaṃ santike suṇāhī"ti. |
Go and learn it from our own teachers.” |
Kuhiṃ, bhante, gacchāmīti? |
—”Where shall I go, venerable sir? |
Gaṅgāya parato rohaṇajanapade tulādhārapabbatavihāre sabbapariyattiko mahādhammarakkhitatthero nāma vasati, tassa santikaṃ gacchāti. |
”—”There is an elder named Mahā Dhammarakkhita living in the Tulādhārapabbata Monastery in the Rohaṇa country beyond the [Mahaveli] River. He knows all the scriptures. Go to him.” |
Sādhu, bhanteti theraṃ vanditvā pañcahi bhikkhusatehi saddhiṃ therassa santikaṃ gantvā vanditvā nisīdi. |
Saying, “Good, venerable sir,” he paid homage to the elder. He went with five hundred bhikkhus to the Elder Mahā-Dhammarakkhita, and when he had paid homage to him, he sat down. |
Thero kasmā āgatosīti pucchi. |
The elder asked, “Why have you come? |
Dhammaṃ sotuṃ, bhanteti. |
”—”To hear the Dhamma, venerable sir.” |
Āvuso abhaya, dīghamajjhimesu maṃ kālena kālaṃ pucchanti. |
—”Friend Abhaya, they ask me about the Dīgha and the Majjhima from time to time, |
Avasesaṃ pana me tiṃsamattāni vassāni na olokitapubbaṃ. |
but I have not looked at the others for thirty years. |
Apica tvaṃ rattiṃ mama santike parivattehi. |
Still you may repeat them in my presence by night, |
Ahaṃ te divā kathayissāmīti. |
and I shall explain them to you by day.” |
So sādhu, bhanteti tathā akāsi. |
He said, “Good, venerable sir,” and he acted accordingly. |
Pariveṇadvāre mahāmaṇḍapaṃ kāretvā gāmavāsino divase divase dhammassavanatthāya āgacchanti. |
54.The inhabitants of the village had a large pavilion built at the door of his dwelling, and they came daily to hear the Dhamma. |
Thero rattiṃ parivatti. |
what had been repeated by night |
Taṃ divā kathayanto anupubbena desanaṃ niṭṭhapetvā abhayattherassa santike taṭṭikāya nisīditvā "āvuso, mayhaṃ kammaṭṭhānaṃ kathehī"ti āha. |
explaining by day ,the Elder [Dhammarakkhita] eventually completed the instruction. Then he sat down on a mat on the ground before the Elder Abhaya and said, “Friend, explain a meditation subject to me.” |
Bhante, kiṃ bhaṇatha, nanu mayā tumhākameva santike sutaṃ? |
—”What are you saying, venerable sir, have I not heard it all from you? |
Kimahaṃ tumhehi aññātaṃ kathessāmīti? |
What can I explain to you that you do not already know? |
Tato naṃ thero añño esa, āvuso, gatakassa maggo nāmāti āha. |
” The senior elder said, “This path is different for one who has actually travelled by.” |
Abhayathero kira tadā sotāpanno hoti. |
55.The Elder Abhaya was then, it seems, a stream-enterer. |
Athassa so kammaṭṭhānaṃ datvā āgantvā lohapāsāde dhammaṃ parivattento thero parinibbutoti assosi. |
When the Elder Abhaya had given his teacher a meditation subject, he returned to Anurādhapura. Later, while he was expounding the Dhamma in the Brazen Palace, he heard that the elder had attained Nibbāna. |
Sutvā "āharathāvuso, cīvara"nti cīvaraṃ pārupitvā "anucchaviko, āvuso, amhākaṃ ācariyassa arahattamaggo. |
On hearing this, he said, “Bring me [my] robe, friends.” Then he put on the robe and said, “The Arahant path befits our teacher, friends. |
Ācariyo no, āvuso, uju ājānīyo. |
Our teacher was a true thoroughbred. |
So attano dhammantevāsikassa santike taṭṭikāya nisīditvā 'mayhaṃ kammaṭṭhānaṃ kathehī'ti āha. |
He sat down on a mat before his own Dhamma pupil and said, ‘Explain a meditation subject to me.’ |
Anucchaviko, āvuso, therassa arahattamaggo"ti. |
The Arahant path befits our teacher, friends.” |
Evarūpānaṃ gantho palibodho na hotīti. |
For such as these, books are no impediment. |
Iddhīti pothujjanikā iddhi. |
56. 10. Supernormal powers are the supernormal powers of the ordinary man. |
Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti. |
They are hard to maintain, like a prone infant or like young corn, |
Appamattakeneva bhijjati. |
and the slightest thing breaks them. |
Sā pana vipassanāya palibodho hoti, na samādhissa, samādhiṃ patvā pattabbato. |
But they are an impediment for insight, not for concentration, since they are obtainable through concentration. |
Tasmā vipassanatthikena iddhipalibodho upacchinditabbo, itarena avasesāti ayaṃ tāva palibodhakathāya vitthāro. |
So the supernormal powers are an impediment that should be severed by one who seeks insight; the others are impediments to be severed by one who seeks concentration. This, in the first place, is the detailed explanation of the impediments. |
Kammaṭṭhānadāyakavaṇṇanā Table view Original pali |
42.Kammaṭṭhānadāyakaṃkalyāṇamittaṃ upasaṅkamitvāti ettha pana duvidhaṃ kammaṭṭhānaṃ sabbatthakakammaṭṭhānaṃ pārihāriyakammaṭṭhānañca. |
57.Approach the good friend, the giver of a meditation subject (§28): meditation subjects are of two kinds, that is, generally useful meditation subjects and special meditation subjects. |
Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca. |
Herein, friendly-kindness towards the Community of Bhikkhus, etc., and also mindfulness of death are what are called generally useful meditation subjects. |
Asubhasaññātipi eke. |
Some say perception of foulness, too. |
Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe sukhitā hontu abyāpajjāti mettā bhāvetabbā. |
58. When a bhikkhu takes up a meditation subject, he should first develop friendly-kindness towards the Community of Bhikkhus within the boundary,16 limiting it at first [to “all bhikkhus in this monastery”], in this way: “May they be happy and free from affliction.” |
Tato sīmaṭṭhakadevatāsu. |
Then he should develop it towards all deities within the boundary. |
Tato gocaragāmamhi issarajane. |
Then towards all the principal people in the village that is his alms resort; |
Tato tattha manusse upādāya sabbasattesu. |
then to [all human beings there and to] all living beings dependent on the human beings. |
So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti. |
With friendly-kindness towards the Community of Bhikkhus he produces kindliness in his co-residents; |
Athassa te sukhasaṃvāsā honti. |
then they are easy for him to live with. |
Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitarakkho hoti. |
With friendly-kindness towards the deities within the boundary he is protected by kindly deities with lawful protection. |
Gocaragāmamhi issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. |
With friendly-kindness towards the principal people in the village that is his alms resort his requisites are protected by well-disposed principal people with lawful protection. |
Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. |
With friendly-kindness to all human beings there he goes about without incurring their dislike since they trust him. |
Sabbasattesu mettāya sabbattha appaṭihatacāro hoti. |
With friendly-kindness to all living beings he can wander unhindered everywhere. |
Maraṇassatiyā pana avassaṃ mayā maritabbanti cintento anesanaṃ pahāya uparūpari vaḍḍhamānasaṃvego anolīnavuttiko hoti. |
With mindfulness of death, thinking, “I have got to die,” he gives up improper search (see S II 194; M-a I 115), and with a growing sense of urgency he comes to live without attachment. |
Asubhasaññāparicitacittassa panassa dibbānipi ārammaṇāni lobhavasena cittaṃ na pariyādiyanti. |
When his mind is familiar with the perception of foulness, then even divine objects do not tempt his mind to greed. |
Evaṃ bahūpakārattā sabbattha atthayitabbaṃ icchitabbanti ca adhippetassa yogānuyogakammassa ṭhānañcāti sabbatthakakammaṭṭhānanti vuccati. |
59.So these are called “generally useful” and they are “called meditation subjects” since they are needed17 generally and desirable owing to their great helpfulness and since they are subjects for the meditation work intended. |
Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā pārihāriyakammaṭṭhānanti vuccati. |
60.What is called a “special meditation subject” is that one from among the forty meditation subjects that is suitable to a man’s own temperament. It is “special” (pārihāriya) because he must carry it (pariharitabbattā) constantly about with him, and because it is the proximate cause for each higher stage of development. |
Iti imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānadāyako nāma. |
So it is the one who gives this twofold meditation subject that is called the giver of a meditation subject. |
Taṃ kammaṭṭhānadāyakaṃ. |
|
Kalyāṇamittanti – |
61.The good friend |
Piyo garu bhāvanīyo, vattā ca vacanakkhamo; |
He is revered and dearly loved, And one who speaks and suffers speech; |
Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojakoti. (a. ni. 7.37); |
The speech he utters is profound, He does not urge without a reason (A IV 32) and so on. |
Evamādiguṇasamannāgataṃ ekantena hitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ. |
(The good friend) is one who possesses such special qualities as these (above). He is wholly solicitous of welfare and partial to progress. |
"Mamaṃ hi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī"ti (saṃ. ni. 1.129; 5.2) ādivacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto. |
62.Because of the words beginning, “Ānanda, it is owing to my being a good friend to them that living beings subject to birth are freed from birth” (S I 88), it is only the Fully Enlightened One who possesses all the aspects of the good friend. |
Tasmā tasmiṃ sati tasseva bhagavato santike gahitakammaṭṭhānaṃ sugahitaṃ hoti. |
Since that is so, while he is available only a meditation subject taken in the Blessed One’s presence is well taken. |
Parinibbute pana tasmiṃ asītiyā mahāsāvakesu yo dharati, tassa santike gahetuṃ vaṭṭati. |
But after his final attainment of Nibbāna, it is proper to take it from anyone of the eighty great disciples still living. |
Tasmiṃ asati yaṃ kammaṭṭhānaṃ gahetukāmo hoti, tasseva vasena catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā āsavakkhayappattassa khīṇāsavassa santike gahetabbaṃ. |
When they are no more available, one who wants to take a particular meditation subject should take it from someone with cankers destroyed, who has, by means of that particular meditation subject, produced the fourfold and fivefold jhāna, and has reached the destruction of cankers by augmenting insight that had that jhāna as its proximate cause. |
Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti? |
63.But how then, does someone with cankers destroyed declare himself thus: “I am one whose cankers are destroyed?” |
Kiṃ vattabbaṃ, kārakabhāvaṃ hi jānitvā pakāseti. |
Why not? He declares himself when he knows that his instructions will be carried out. |
Nanu assaguttatthero āraddhakammaṭṭhānassa bhikkhuno "kammaṭṭhānakārako aya"nti jānitvā ākāse cammakhaṇḍaṃ paññāpetvā tattha pallaṅkena nisinno kammaṭṭhānaṃ kathesīti. |
Did not the Elder Assagutta spread out his leather mat in the air and sitting cross-legged on it explain a meditation subject to a bhikkhu who was starting his meditation subject, because he knew that that bhikkhu was one who would carry out his instructions for the meditation subject? |
Tasmā sace khīṇāsavaṃ labhati, iccetaṃ kusalaṃ, no ce labhati, anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu purimassa purimassa santike. |
64.So if someone with cankers destroyed is available, that is good. If not, then one should take it from a non-returner, a once-returner, a stream-enterer, an ordinary man who has obtained jhāna, one who knows three Piṭakas, one who knows two Piṭakas, one who knows one Piṭaka, in descending order [according as available]. |
Ekapiṭakadharepi asati yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā, ayañca lajjī hoti, tassa santike gahetabbaṃ. |
If not even one who knows one Piṭaka is available, then it should be taken from one who is familiar with one Collection together with its commentary and one who is himself conscientious. |
Evarūpo hi tantidharo vaṃsānurakkhako paveṇīpālako ācariyo ācariyamatikova hoti, na attanomatiko hoti. |
For a teacher such as this, who knows the texts, guards the heritage, and protects the tradition, will follow the teachers’ opinion rather than his own. |
Teneva porāṇakattherā "lajjī rakkhissati lajjī rakkhissatī"ti tikkhattuṃ āhaṃsu. |
Hence the Ancient Elders said three times, “One who is conscientious will guard it.” |
Pubbe vuttakhīṇāsavādayo cettha attanā adhigatamaggameva ācikkhanti. |
65.Now, those beginning with one whose cankers are destroyed, mentioned above, will describe only the path they have themselves reached. |
Bahussuto pana taṃ taṃ ācariyaṃ upasaṅkamitvā uggahaparipucchānaṃ visodhitattā ito cito ca suttañca kāraṇañca sallakkhetvā sappāyāsappāyaṃ yojetvā gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati. |
But with a learned man, his instructions and his answers to questions are purified by his having approached such and such teachers, and so he will explain a meditation subject showing a broad track, like a big elephant going through a stretch of jungle, and he will select suttas and reasons from here and there, adding [explanations of] what is suitable and unsuitable. |
Tasmā evarūpaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ. |
So a meditation subject should be taken by approaching the good friend such as this, the giver of a meditation subject, and by doing all the duties to him. |
Sace panetaṃ ekavihāreyeva labhati, iccetaṃ kusalaṃ, no ce labhati, yattha so vasati, tattha gantabbaṃ. |
66.If he is available in the same monastery, it is good. If not, one should go to where he lives. |
Gacchantena ca na dhotamakkhitehi pādehi upāhanā ārūhitvā chattaṃ gahetvā telanāḷimadhuphāṇitādīni gāhāpetvā antevāsikaparivutena gantabbaṃ. |
When [a bhikkhu] goes to him, he should not do so with feet washed and anointed, wearing sandals, with an umbrella, surrounded by pupils, and bringing oil tube, honey, molasses, etc.; |
Gamikavattaṃ pana pūretvā attano pattacīvaraṃ sayameva gahetvā antarāmagge yaṃ yaṃ vihāraṃ pavisati sabbattha vattapaṭipattiṃ kurumānena sallahukaparikkhārena paramasallekhavuttinā hutvā gantabbaṃ. |
he should do so fulfilling the duties of a bhikkhu setting out on a journey, carrying his bowl and robes himself, doing all the duties in each monastery on the way, with few belongings, and living in the greatest effacement. |
Taṃ vihāraṃ pavisantena antarāmaggeyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ, na ca "muhuttaṃ vissametvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmī"ti aññaṃ pariveṇaṃ pavisitabbaṃ. |
When entering that monastery, he should do so [expecting nothing, and even provided] with a tooth-stick that he has had made allowable on the way [according to the rules]. And he should not enter some other room, thinking, “I shall go to the teacher after resting awhile and after washing and anointing my feet, and so on.” |
Kasmā? |
67.Why? |
Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ, te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvā "naṭṭhosi, sace tassa santikaṃ āgato"ti vippaṭisāraṃ uppādeyyuṃ, yena tatova paṭinivatteyya, tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ. |
If there are bhikkhus there who are hostile to the teacher, they might ask him the reason for his coming and speak dispraise of the teacher, saying, “You are done for if you go to him”; they might make him regret his coming and turn him back. So he should ask for the teacher’s dwelling and go straight there. |
Sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni. |
68.If the teacher is junior, he should not consent to the teacher’s receiving his bowl and robe, and so on. |
Sace vuḍḍhataro hoti, gantvā ācariyaṃ vanditvā ṭhātabbaṃ. |
If the teacher is senior, then he should go and pay homage to him and remain standing. |
"Nikkhipāvuso, pattacīvara"nti vuttena nikkhipitabbaṃ. |
When told, “Put down the bowl and robe, friend,” he may put them down. |
"Pānīyaṃ pivā"ti vuttena sace icchati pātabbaṃ. |
When told, “Have some water to drink,” he can drink if he wants to. |
"Pāde dhovāhī"ti vuttena na tāva pādā dhovitabbā. |
When told, “You may wash your feet,” he should not do so at once, |
Sace hi ācariyena ābhataṃ udakaṃ bhaveyya, na sāruppaṃ siyā. |
for if the water has been brought by the teacher himself, it would be improper. |
"Dhovāhāvuso, na mayā ābhataṃ, aññehi ābhata"nti vuttena pana yattha ācariyo na passati, evarūpe paṭicchanne vā okāse, abbhokāse vihārassāpi vā ekamante nisīditvā pādā dhovitabbā. |
But when told “Wash, friend, it was not brought by me, it was brought by others,” then he can wash his feet, sitting in a screened place out of sight of the teacher, or in the open to one side of the dwelling. |
Sace ācariyo telanāḷiṃ āharati uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā. |
69.If the teacher brings an oil tube, he should get up and take it carefully with both hands. |
Sace hi na gaṇheyya, "ayaṃ bhikkhu ito eva paṭṭhāya sambhogaṃ kopetī"ti ācariyassa aññathattaṃ bhaveyya. |
If he did not take it, it might make the teacher wonder, “Does this bhikkhu resent sharing so soon? |
Gahetvā pana na āditova pādā makkhetabbā. |
” but having taken it, he should not anoint his feet at once. |
Sace hi taṃ ācariyassa gattabbhañjanatelaṃ bhaveyya, na sāruppaṃ siyā. |
For if it were oil for anointing the teacher’s limbs, it would not be proper. |
Tasmā sīsaṃ makkhetvā khandhādīni makkhetabbāni. |
So he should first anoint his head, then his shoulders, etc.; |
"Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī"ti vuttena pana thokaṃ sīse katvā pāde makkhetvā "imaṃ telanāḷiṃ ṭhapemi, bhante"ti vatvā ācariye gaṇhante dātabbā. |
but when told, “This is meant for all the limbs, friend, anoint your feet,” he should put a little on his head and then anoint his feet. Then he should give it back, saying when the teacher takes it, “May I return this oil tube, venerable sir? ” |
Āgatadivasato paṭṭhāya kammaṭṭhānaṃ me, bhante, kathetha iccevaṃ na vattabbaṃ. |
70.He should not say, “Explain a meditation subject to me, venerable sir” on the very day he arrives. |
Dutiyadivasato pana paṭṭhāya sace ācariyassa pakatiupaṭṭhāko atthi, taṃ yācitvā vattaṃ kātabbaṃ. |
But starting from the next day, he can, if the teacher has a habitual attendant, ask his permission to do the duties. |
Sace yācitopi na deti, okāse laddheyeva kātabbaṃ. |
If he does not allow it when asked, they can be done when the opportunity offers. |
Karontena khuddakamajjhimamahantāni tīṇi dantakaṭṭhāni upanāmetabbāni. |
When he does them, three tooth-sticks should be brought, a small, a medium and a big one, |
Sītaṃ uṇhanti duvidhaṃ mukhadhovanaudakañca nhānodakañca paṭiyādetabbaṃ. |
and two kinds of mouth-washing water and bathing water, that is, hot and cold, should be set out. |
Tato yaṃ ācariyo tīṇi divasāni paribhuñjati, tādisameva niccaṃ upanāmetabbaṃ. |
Whichever of these the teacher uses for three days should then be brought regularly. |
Niyamaṃ akatvā yaṃ vā taṃ vā paribhuñjantassa yathāladdhaṃ upanāmetabbaṃ. |
If the teacher uses either kind indiscriminately, he can bring whatever is available. |
Kiṃ bahunā vuttena? |
71.Why so many words? |
Yaṃ taṃ bhagavatā "antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. |
as by the Blessed One : “Bhikkhus, a pupil should perform the duties to the teacher rightly. |
Tatrāyaṃ sammā vattanā, kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. |
Herein, this is the right performance of duties. He should rise early; removing his sandals and arranging his robe on one shoulder, he should give the tooth-sticks and the mouth-washing water, and he should prepare the seat. |
Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā"ti (mahāva. 78) ādikaṃ khandhake sammāvattaṃ paññattaṃ, taṃ sabbampi kātabbaṃ. |
If there is rice gruel, he should wash the dish and bring the rice gruel” (Vin I 61). All should be done as prescribed in the Khandhakas as the right duties in the passage beginning (above). |
Evaṃ vattasampattiyā garuṃ ārādhayamānena sāyaṃ vanditvā yāhīti vissajjitena gantabbaṃ, yadā so kissāgatosīti pucchati, tadā āgamanakāraṇaṃ kathetabbaṃ. |
72.To please the teacher by perfection in the duties he should pay homage in the evening, and he should leave when dismissed with the words, “You may go.” When the teacher asks him, “Why have you come?” he can explain the reason for his coming. |
Sace so neva pucchati, vattaṃ pana sādiyati, dasāhe vā pakkhe vā vītivatte ekadivasaṃ vissajjitenāpi agantvā okāsaṃ kāretvā āgamanakāraṇaṃ ārocetabbaṃ. |
If he does not ask but agrees to the duties being done, then after ten days or a fortnight have gone by he should make an opportunity by staying back one day at the time of his dismissal, and announcing the reason for his coming; |
Akāle vā gantvā kimatthamāgatosīti puṭṭhena ārocetabbaṃ. |
or he should go at an unaccustomed time, and when asked, “What have you come for? ” he can announce it. |
Sace so pātova āgacchāti vadati, pātova gantabbaṃ. |
73.If the teacher says, “Come in the morning,” he should do so. |
Sace panassa tāya velāya pittābādhena vā kucchi pariḍayhati, aggimandatāya vā bhattaṃ na jīrati, añño vā koci rogo bādhati, taṃ yathābhūtaṃ āvikatvā attano sappāyavelaṃ ārocetvā tāya velāya upasaṅkamitabbaṃ. |
But if his stomach burns with a bile affliction at that hour, or if his food does not get digested owing to sluggish digestive heat, or if some other ailment afflicts him, he should let it be known, and proposing a time that suits himself, he should come at that time. |
Asappāyavelāya hi vuccamānampi kammaṭṭhānaṃ na sakkā hoti manasikātunti. |
For if a meditation subject is expounded at an inconvenient time, one cannot give attention. |
Ayaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha vitthāro. |
This is the detailed explanation of the words “approach the good friend, the giver of a meditation subject.” |
Cariyāvaṇṇanā Table view Original pali |
43.Idāni attano cariyānukūlanti ettha cariyāti cha cariyā rāgacariyā, dosacariyā, mohacariyā, saddhācariyā, buddhicariyā, vitakkacariyāti. |
74.Now, as to the words, one that suits his temperament (§28): there are six kinds of temperament, that is, greedy temperament, hating temperament, deluded temperament, faithful temperament, intelligent temperament, and speculative temperament. |
Keci pana rāgādīnaṃ saṃsaggasannipātavasena aparāpi catasso, tathā saddhādīnanti imāhi aṭṭhahi saddhiṃ cuddasa icchanti. |
Some would have fourteen, taking these six single ones together with the four made up of the three double combinations and one triple combination with the greed triad and likewise with the faith triad. |
Evaṃ pana bhede vuccamāne rāgādīnaṃ saddhādīhipi saṃsaggaṃ katvā anekā cariyā honti, tasmā saṅkhepena chaḷeva cariyā veditabbā. |
But if this classification is admitted, there are many more kinds of temperament possible by combining greed, etc., with faith, etc.; therefore the kinds of temperament should be understood briefly as only six. |
Cariyā, pakati, ussannatāti atthato ekaṃ. |
As to meaning the temperaments are one, that is to say, personal nature, idiosyncrasy. |
Tāsaṃ vasena chaḷeva puggalā honti rāgacarito, dosacarito, mohacarito, saddhācarito, buddhicarito, vitakkacaritoti. |
According to [102] these there are only six types of persons, that is, one of greedy temperament, one of hating temperament, one of deluded temperament, one of faithful temperament, one of intelligent temperament, and one of speculative temperament. |
Tattha yasmā rāgacaritassa kusalappavattisamaye saddhā balavatī hoti, rāgassa āsannaguṇattā. |
75.Herein, one of faithful temperament is parallel to one of greedy temperament because faith is strong when profitable [kamma] occurs in one of greedy temperament, owing to its special qualities being near to those of greed. |
Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā. |
For, in an unprofitable way, greed is affectionate and not over-austere, and so, in a profitable way, is faith. |
Yathā rāgo vatthukāme pariyesati, evaṃ saddhā sīlādiguṇe. |
Greed seeks out sense desires as object, while faith seeks out the special qualities of virtue and so on. |
Yathā rāgo ahitaṃ na pariccajati, evaṃ saddhā hitaṃ na pariccajati, tasmā rāgacaritassa saddhācarito sabhāgo. |
And greed does not give up what is harmful, while faith does not give up what is beneficial. |
Yasmā pana dosacaritassa kusalappavattisamaye paññā balavatī hoti, dosassa āsannaguṇattā. |
76.One of intelligent temperament is parallel to one of hating temperament because understanding is strong when profitable [kamma] occurs in one of hating temperament, owing to its special qualities being near to those of hate. |
Yathā hi akusalapakkhe doso nissineho na ārammaṇaṃ allīyati, evaṃ kusalapakkhe paññā. |
For, in an unprofitable way, hate is disaffected and does not hold to its object, and so, in a profitable way, is understanding. |
Yathā ca doso abhūtampi dosameva pariyesati, evaṃ paññā bhūtaṃ dosameva. |
Hate seeks out only unreal faults, while understanding seeks out only real faults. |
Yathā doso sattaparivajjanākārena pavattati, evaṃ paññā saṅkhāraparivajjanākārena, tasmā dosacaritassa buddhicarito sabhāgo. |
And hate occurs in the mode of condemning living beings, while understanding occurs in the mode of condemning formations. |
Yasmā pana mohacaritassa anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamamānassa yebhuyyena antarāyakarā vitakkā uppajjanti, mohassa āsannalakkhaṇattā. |
77.One of speculative temperament is parallel to one of deluded temperament because obstructive applied thoughts arise often in one of deluded temperament who is striving to arouse unarisen profitable states, owing to their special qualities being near to those of delusion. |
Yathā hi moho paribyākulatāya anavaṭṭhito, evaṃ vitakko nānappakāravitakkanatāya. |
For just as delusion is restless owing to perplexity, so are applied thoughts that are due to thinking over various aspects. |
Yathā ca moho apariyogāhaṇatāya cañcalo. |
And just as delusion vacillates owing to superficiality, |
Tathā vitakko lahuparikappanatāya, tasmā mohacaritassa vitakkacarito sabhāgoti. |
so do applied thoughts that are due to facile conjecturing. |
Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti. |
78.Others say that there are three more kinds of temperament with craving, pride, and views. |
Tattha taṇhā rāgoyeva, māno ca taṃsampayuttoti tadubhayaṃ rāgacariyaṃ nātivattati. |
Herein craving is simply greed; and pride18 is associated with that, so neither of them exceeds greed. |
Mohanidānattā ca diṭṭhiyā diṭṭhicariyā mohacariyameva anupatati. |
And since views have their source in delusion, the temperament of views falls within the deluded temperament. |
44.Tā panetā cariyā kinnidānā? |
79.What is the source of these temperaments? |
Kathañca jānitabbaṃ "ayaṃ puggalo rāgacarito, ayaṃ puggalo dosādīsu aññataracarito"ti? |
And how is it to be known that such a person is of greedy temperament, that such a person is of one of those beginning with hating temperament? |
Kiṃ caritassa puggalassa kiṃ sappāyanti? |
What suits one of what kind of temperament? |
Tatra purimā tāva tisso cariyā pubbāciṇṇanidānā, dhātudosanidānā cāti ekacce vadanti. |
80.Herein, as some say,19 the first three kinds of temperament to begin with have their source in previous habit; and they have their source in elements and humours. |
Pubbe kira iṭṭhappayogasubhakammabahulo rāgacarito hoti, saggā vā cavitvā idhūpapanno. |
Apparently one of greedy temperament has formerly had plenty of desirable tasks and gratifying work to do, or has reappeared here after dying in a heaven. |
Pubbe chedanavadhabandhanaverakammabahulo dosacarito hoti, nirayanāgayonīhi vā cavitvā idhūpapanno. |
And one of hating temperament has formerly had plenty of stabbing and torturing and brutal work to do or has reappeared here after dying in one of the hells or the nāga (serpent) existences. |
Pubbe majjapānabahulo sutaparipucchāvihīno ca mohacarito hoti, tiracchānayoniyā vā cavitvā idhūpapannoti evaṃ pubbāciṇṇanidānāti vadanti. |
And one [103] of deluded temperament has formerly drunk a lot of intoxicants and neglected learning and questioning, or has reappeared here after dying in the animal existence. It is in this way that they have their source in previous habit, they say. |
Dvinnaṃ pana dhātūnaṃ ussannattā puggalo mohacarito hoti pathavīdhātuyā ca āpodhātuyā ca. |
81. Then a person is of deluded temperament because two elements are prominent, that is to say, the earth element and the water element. |
Itarāsaṃ dvinnaṃ ussannattā dosacarito. |
He is of hating temperament because the other two elements are prominent. |
Sabbāsaṃ samattā pana rāgacaritoti. |
But he is of greedy temperament because all four are equal. |
Dosesu ca semhādhiko rāgacarito hoti. |
And as regards the humours, one of greedy temperament has phlegm in excess |
Vātādhiko mohacarito. |
and one of deluded temperament has wind in excess. |
Semhādhiko vā mohacarito. |
Or one of deluded temperament has phlegm in excess |
Vātādhiko rāgacaritoti evaṃ dhātudosanidānāti vadanti. |
and one of greedy temperament has wind in excess. So they have their source in the elements and the humours, they say. |
Tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi ca na sabbe rāgacaritāyeva honti, na itare vā dosamohacaritā. |
82.[Now, it can rightly be objected that] not all of those who have had plenty of desirable tasks and gratifying work to do, and who have reappeared here after dying in a heaven, are of greedy temperament, or the others respectively of hating and deluded temperament; |
Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi. |
and there is no such law of prominence of elements (see XIV.43f.) as that asserted; |
Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva. |
and only the pair, greed and delusion, are given in the law of humours, and even that subsequently contradicts itself; |
Saddhācariyādīsu ca ekissāpi nidānaṃ na vuttameva. |
and no source for even one among those beginning with one of faithful temperament is given. |
Tasmā sabbametaṃ aparicchinnavacanaṃ. |
Consequently this definition is indecisive. |
Ayaṃ panettha aṭṭhakathācariyānaṃ matānusārena vinicchayo, vuttañhetaṃ ussadakittane (dha. sa. aṭṭha. 498) "ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti. |
83.The following is the exposition according to the opinion of the teachers of the commentaries; or this is said in the “explanation of prominence”: “The fact that these beings have prominence of greed, prominence of hate, prominence of delusion, is governed by previous root-cause.“ |
Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando, adosāmohā balavanto dosamohā mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti. |
For when in one man, at the moment of his accumulating [rebirth-producing] kamma, greed is strong and non-greed is weak, non-hate and non-delusion are strong and hate and delusion are weak, then his weak non-greed is unable to prevail over his greed, |
Adosāmohā pana balavanto dosamohe pariyādātuṃ sakkoti. |
but his non-hate and non-delusion being strong are able to prevail over his hate and delusion. |
Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti sukhasīlo akkodhano paññavā vajirūpamañāṇo. |
That is why, on being reborn through rebirth-linking given by that kamma, he has greed, is good-natured and unangry, and possesses understanding with knowledge like a lightning flash. |
Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā, amoho balavā moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca. |
84.“When, at the moment of another’s accumulating kamma, greed and hate are strong and non-greed and non-hate weak, and non-delusion is strong and delusion weak, then in the way already stated he has both greed and hate |
Paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya. |
but possesses understanding with knowledge like a lightning flash, like the Elder Datta-Abhaya. |
Yassa kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sīlako pana hoti akkodhano (bākulatthero viya). |
“When, at the moment of his accumulating kamma, greed, non-hate and delusion are strong and the others are weak, then in the way already stated he both has greed and is dull but is good-tempered20 and unangry, like the Elder Bahula.“ |
Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca. |
Likewise when, at the moment of his accumulating kamma, the three, namely, greed, hate and delusion are strong and non-greed, etc., are weak, then in the way already stated he has both greed and hate and is deluded. |
Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā, so purimanayeneva aluddho appakileso hoti dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño ca. |
85. “When, at the moment of his accumulating kamma, non-greed, hate and delusion are strong and the others are weak, then in the way already stated he has little defilement and is unshakable even on seeing a heavenly object, but he has hate and is slow in understanding.“ |
Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti aduṭṭho sīlako ca, dandho pana hoti. |
When, at the moment of his accumulating kamma, non-greed, non-hate and non-delusion are strong and the rest weak, then in the way already stated he has no greed and no hate, and is good-tempered but slow in understanding.“ |
Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho ca pana hoti kodhano. |
Likewise when, at the moment of his accumulating kamma, non-greed, hate and non-delusion are strong and the rest weak, then in the way already stated he both has no greed and possesses understanding but has hate and is irascible.“ |
Yassa pana kammāyūhanakkhaṇe tayopi alobhādosāmohā balavanto honti lobhādayo mandā, so purimanayeneva mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī"ti. |
Likewise when, at the moment of his accumulating kamma, the three, that is, non-hate, non-greed, and non-delusion, are strong and greed, etc., are weak, then in the way already stated he has no greed and no hate and possesses understanding, like the Elder Mahā-Saṅgharakkhita. ” |
Ettha ca yo luddhoti vutto, ayaṃ rāgacarito. |
86.One who, as it is said here, “has greed” is one of greedy temperament; |
Duṭṭhadandhā dosamohacaritā. |
one who “has hate” and one who “is dull” are respectively of hating temperament and deluded temperament. |
Paññavā buddhicarito. |
One who “possesses understanding” is one of intelligent temperament. |
Aluddhaaduṭṭhā pasannapakatitāya saddhācaritā. |
One who “has no greed” and one who “has no hate” are of faithful temperament because they are naturally trustful. |
Yathā vā amohaparivārena kammunā nibbatto buddhicarito, evaṃ balavasaddhāparivārena kammunā nibbatto saddhācarito. |
Or just as one who is reborn through kamma accompanied by non-delusion is of intelligent temperament, so one who is reborn through kamma accompanied by strong faith is of faithful temperament, |
Kāmavitakkādiparivārena kammunā nibbatto vitakkacarito. |
one who is reborn through kamma accompanied by thoughts of sense desire is of speculative temperament, |
Lobhādinā vomissaparivārena kammunā nibbatto vomissacaritoti. |
and one who is reborn through kamma accompanied by mixed greed, etc., is of mixed temperament. |
Evaṃ lobhādīsu aññataraññataraparivāraṃ paṭisandhijanakaṃ kammaṃ cariyānaṃ nidānanti veditabbaṃ. |
So it is the kamma productive of rebirth-linking and accompanied by someone among the things beginning with greed that should be understood as the source of the temperaments. |
45.Yaṃ pana vuttaṃ kathañca jānitabbaṃ ayaṃ puggalo rāgacaritotiādi. |
87. But it was asked, and how is it to be known that “This person is of greedy temperament? ” (§79), and so on. |
Tatrāyaṃ nayo. |
This is explained as follows: |
Iriyāpathato kiccā, bhojanā dassanādito; |
By the posture, by the action, By eating, seeing, and so on, |
Dhammappavattito ceva, cariyāyo vibhāvayeti. |
By the kind of states occurring, May temperament be recognized. |
Tattha iriyāpathatoti rāgacarito hi pakatigamanena gacchanto cāturiyena gacchati, saṇikaṃ pādaṃ nikkhipati, samaṃ nikkhipati, samaṃ uddharati, ukkuṭikañcassa padaṃ hoti. |
88. Herein, by the posture: when one of greedy temperament is walking in his usual manner, he walks carefully, puts his foot down slowly, puts it down evenly, lifts it up evenly, and his step is springy. 21 |
Dosacarito pādaggehi khaṇanto viya gacchati, sahasā pādaṃ nikkhipati, sahasā uddharati, anukaḍḍhitañcassa padaṃ hoti. |
One of hating temperament walks as though he were digging with the points of his feet, puts his foot down quickly, lifts it up quickly, and his step is dragged along. |
Mohacarito paribyākulāya gatiyā gacchati, chambhito viya padaṃ nikkhipati, chambhito viya uddharati, sahasānupīḷitañcassa padaṃ hoti. |
One of deluded temperament walks with a perplexed gait, puts his foot down hesitantly, lifts it up hesitantly, [105] and his step is pressed down suddenly. |
Vuttampi cetaṃ māgaṇḍiyasuttuppattiyaṃ – |
And this is said in the account of the origin of the Māgandiya Sutta: |
"Rattassa hi ukkuṭikaṃ padaṃ bhave, |
The step of one of greedy nature will be springy; |
Duṭṭhassa hoti anukaḍḍhitaṃ padaṃ; |
The step of one of hating nature, dragged along; |
Mūḷhassa hoti sahasānupīḷitaṃ, |
Deluded, he will suddenly press down his step; |
Vivaṭṭacchadassa idamīdisaṃ pada"nti. |
And one without defilement has a step like this. 22 |
Ṭhānampi rāgacaritassa pāsādikaṃ hoti madhurākāraṃ, dosacaritassa thaddhākāraṃ, mohacaritassa ākulākāraṃ. |
89.The stance of one of greedy temperament is confident and graceful. That of one of hating temperament is rigid. That of one of deluded temperament is muddled, |
Nisajjāyapi eseva nayo. |
likewise in sitting. |
Rāgacarito ca ataramāno samaṃ seyyaṃ paññapetvā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, vuṭṭhāpiyamāno ca sīghaṃ avuṭṭhāya saṅkito viya saṇikaṃ paṭivacanaṃ deti. |
And one of greedy temperament spreads his bed unhurriedly, lies down slowly, composing his limbs, and he sleeps in a confident manner. When woken, instead of getting up quickly, he gives his answer slowly as though doubtful. |
Dosacarito taramāno yathā vā tathā vā seyyaṃ paññapetvā pakkhittakāyo bhākuṭiṃ katvā sayati, vuṭṭhāpiyamāno ca sīghaṃ vuṭṭhāya kupito viya paṭivacanaṃ deti. |
One of hating temperament spreads his bed hastily anyhow; with his body flung down he sleeps with a scowl. When woken, he gets up quickly and answers as though annoyed. |
Mohacarito dussaṇṭhānaṃ seyyaṃ paññapetvā vikkhittakāyo bahulaṃ adhomukho sayati, vuṭṭhāpiyamāno ca huṅkāraṃ karonto dandhaṃ vuṭṭhāti. |
One of deluded temperament spreads his bed all awry and sleeps mostly face downwards with his body sprawling. When woken, he gets up slowly, saying, “Hum. ” |
Saddhācaritādayo pana yasmā rāgacaritādīnaṃ sabhāgā, tasmā tesampi tādisova iriyāpatho hotīti. |
90. Since those of faithful temperament, etc., are parallel to those of greedy temperament, etc., their postures are therefore like those described above. |
Evaṃ tāva iriyāpathato cariyāyo vibhāvaye. |
This firstly is how the temperaments may be recognized by the posture. |
Kiccāti sammajjanādīsu ca kiccesu rāgacarito sādhukaṃ sammajjaniṃ gahetvā ataramāno vālikaṃ avippakiranto sinduvārakusumasantharamiva santharanto suddhaṃ samaṃ sammajjati. |
91.By the action: also in the acts of sweeping, etc., one of greedy temperament grasps the broom well, and he sweeps cleanly and evenly without hurrying or scattering the sand, as if he were strewing sinduvāra flowers. |
Dosacarito gāḷhaṃ sammajjaniṃ gahetvā taramānarūpo ubhato vālikaṃ ussārento kharena saddena asuddhaṃ visamaṃ sammajjati. |
One of hating temperament grasps the broom tightly, and he sweeps uncleanly and unevenly with a harsh noise, hurriedly throwing up the sand on each side. |
Mohacarito sithilaṃ sammajjaniṃ gahetvā samparivattakaṃ āḷolayamāno asuddhaṃ visamaṃ sammajjati. |
One of deluded temperament grasps the broom loosely, and he sweeps neither cleanly nor evenly, mixing the sand up and turning it over. |
Yathā sammajjane, evaṃ cīvaradhovanarajanādīsupi sabbakiccesu nipuṇamadhurasamasakkaccakārī rāgacarito. |
92.As with sweeping, so too with any action such as washing and dyeing robes, and so on. One of greedy temperament acts skilfully, gently, evenly and carefully. |
Gāḷhathaddhavisamakārī dosacarito. |
One of hating temperament acts tensely, stiffly and unevenly. |
Anipuṇabyākulavisamāparicchinnakārī mohacarito. |
One of deluded temperament acts unskilfully as if muddled, unevenly and indecisively. |
Cīvaradhāraṇampi ca rāgacaritassa nātigāḷhaṃ nātisithilaṃ hoti pāsādikaṃ parimaṇḍalaṃ. |
Also one of greedy temperament wears his robe neither too tightly nor too loosely, confidently and level all round. |
Dosacaritassa atigāḷhaṃ aparimaṇḍalaṃ. |
One of hating temperament wears it too tight and not level all round. |
Mohacaritassa sithilaṃ paribyākulaṃ. |
One of deluded temperament wears it loosely and in a muddled way. |
Saddhācaritādayo tesaṃyevānusārena veditabbā, taṃ sabhāgattāti. |
Those of faithful temperament, etc., should be understood in the same way as those just described, since they are parallel. |
Evaṃ kiccato cariyāyo vibhāvaye. |
This is how the temperaments may be recognized by the actions. |
Bhojanāti rāgacarito siniddhamadhurabhojanappiyo hoti, bhuñjamāno ca nātimahantaṃ parimaṇḍalaṃ ālopaṃ katvā rasapaṭisaṃvedī ataramāno bhuñjati, kiñcideva ca sāduṃ labhitvā somanassaṃ āpajjati. |
93.By eating: One of greedy temperament likes eating rich sweet food. When eating, he makes a round lump not too big and eats unhurriedly, savouring the various tastes. He enjoys getting something good. |
Dosacarito lūkhaambilabhojanappiyo hoti, bhuñjamāno ca mukhapūrakaṃ ālopaṃ katvā arasapaṭisaṃvedī taramāno bhuñjati, kiñcideva ca asāduṃ labhitvā domanassaṃ āpajjati. |
One of hating temperament likes eating rough sour food. When eating he makes a lump that fills his mouth, and he eats hurriedly without savouring the taste. He is aggrieved when he gets something not good. |
Mohacarito aniyataruciko hoti, bhuñjamāno ca aparimaṇḍalaṃ parittaṃ ālopaṃ katvā bhājane chaḍḍento mukhaṃ makkhento vikkhittacitto taṃ taṃ vitakkento bhuñjati. |
One of deluded temperament has no settled choice. When eating, he makes a small un-rounded lump, and as he eats he drops bits into his dish, smearing his face, with his mind astray, thinking of this and that. |
Saddhācaritādayopi tesaṃyevānusārena veditabbā, taṃsabhāgattāti. |
Also those of faithful temperament, etc., should be understood in the same way as those just described since they are parallel. |
Evaṃ bhojanato cariyāyo vibhāvaye. |
This is how the temperament may be recognized by eating. |
Dassanāditoti rāgacarito īsakampi manoramaṃ rūpaṃ disvā vimhayajāto viya ciraṃ oloketi, parittepi guṇe sajjati, bhūtampi dosaṃ na gaṇhāti, pakkamantopi amuñcitukāmova hutvā sāpekkho pakkamati. |
94.And by seeing and so on: when one of greedy temperament sees even a slightly pleasing visible object, he looks long as if surprised, he seizes on trivial virtues, discounts genuine faults, and when departing, he does so with regret as if unwilling to leave. |
Dosacarito īsakampi amanoramaṃ rūpaṃ disvā kilantarūpo viya na ciraṃ oloketi, parittepi dose paṭihaññati, bhūtampi guṇaṃ na gaṇhāti, pakkamantopi muñcitukāmova hutvā anapekkho pakkamati. |
When one of hating temperament sees even a slightly unpleasing visible object, he avoids looking long as if he were tired, he picks out trivial faults, discounts genuine virtues, and when departing, he does so without regret as if anxious to leave. |
Mohacarito yaṃkiñci rūpaṃ disvā parapaccayiko hoti, paraṃ nindantaṃ sutvā nindati, pasaṃsantaṃ sutvā pasaṃsati, sayaṃ pana aññāṇupekkhāya upekkhakova hoti. |
When one of deluded temperament sees any sort of visible object, he copies what others do: if he hears others criticizing, he criticizes; if he hears others praising, he praises; but actually he feels equanimity in himself—the equanimity of unknowing. |
Esa nayo saddasavanādīsupi. |
So too with sounds, and so on. |
Saddhācaritādayo pana tesaṃyevānusārena veditabbā, taṃsabhāgattāti. |
And those of faithful temperament, etc., should be understood in the same way as those just described since they are parallel. |
Evaṃ dassanādito cariyāyo vibhāvaye. |
This is how the temperaments may be recognized by seeing and so on. |
Dhammappavattito cevāti rāgacaritassa ca māyā, sāṭheyyaṃ, māno, pāpicchatā, mahicchatā, asantuṭṭhitā, siṅgaṃ, cāpalyanti evamādayo dhammā bahulaṃ pavattanti. |
95.By the kind of states occurring: in one of greedy temperament there is frequent occurrence of such states as deceit, fraud, pride, evilness of wishes, greatness of wishes, discontent, foppery and personal vanity.23 |
Dosacaritassa kodho, upanāho, makkho, paḷāso, issā, macchariyanti evamādayo. |
In one of hating temperament there is frequent occurrence of such states as anger, enmity, disparaging, domineering, envy and avarice. |
Mohacaritassa thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā, ādhānaggāhitā, duppaṭinissaggitāti evamādayo. |
In one of deluded temperament there is frequent occurrence of such states as stiffness, torpor, agitation, worry, uncertainty, and holding on tenaciously with refusal to relinquish. |
Saddhācaritassa muttacāgatā, ariyānaṃ dassanakāmatā, saddhammaṃ sotukāmatā, pāmojjabahulatā, asaṭhatā, amāyāvitā, pasādanīyesu ṭhānesu pasādoti evamādayo. |
In one of faithful temperament there is frequent occurrence of such states as free generosity, desire to see Noble Ones, desire to hear the Good Dhamma, great gladness, ingenuousness, honesty, and trust in things that inspire trust. |
Buddhicaritassa sovacassatā, kalyāṇamittatā, bhojanemattaññutā, satisampajaññaṃ, jāgariyānuyogo, saṃvejanīyesu ṭhānesu saṃvego, saṃviggassa ca yoniso padhānanti evamādayo. |
In one of intelligent temperament there is frequent occurrence of such states as readiness to be spoken to, possession of good friends, knowledge of the right amount in eating, mindfulness and full awareness, devotion to wakefulness, a sense of urgency about things that should inspire a sense of urgency, and wisely directed endeavour. |
Vitakkacaritassa bhassabahulatā, gaṇārāmatā, kusalānuyoge arati, anavaṭṭhitakiccatā, rattiṃ dhūmāyanā, divā pajjalanā, hurāhuraṃ dhāvanāti evamādayo dhammā bahulaṃ pavattantīti. |
In one of speculative temperament there is frequent occurrence of such states as talkativeness, sociability, boredom with devotion to the profitable, failure to finish undertakings, smoking by night and flaming by day (see M I 144—that is to say, hatching plans at night and putting them into effect by day), and mental running hither and thither (see Ud 37). |
Evaṃ dhammappavattito cariyāyo vibhāvaye. |
This is how the temperaments may be recognized by the kind of states occurring. |
Yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ, kevalaṃ ācariyamatānusārena vuttaṃ, tasmā na sārato paccetabbaṃ. |
96.However, these directions for recognizing the temperaments have not been handed down in their entirety in either the texts or the commentaries; they are only expressed according to the opinion of the teachers and cannot therefore be treated as authentic. |
Rāgacaritassa hi vuttāni iriyāpathādīni dosacaritādayopi appamādavihārino kātuṃ sakkonti. |
For even those of hating temperament can exhibit postures, etc., ascribed to the greedy temperament when they try diligently. |
Saṃsaṭṭhacaritassa ca puggalassa ekasseva bhinnalakkhaṇā iriyāpathādayo na upapajjanti. |
And postures, etc., never arise with distinct characteristics in a person of mixed temperament. |
Yaṃ panetaṃ aṭṭhakathāsu cariyāvibhāvanavidhānaṃ vuttaṃ, tadeva sārato paccetabbaṃ. |
Only such directions for recognizing temperament as are given in the commentaries should be treated as authentic; |
Vuttañhetaṃ "cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo"ti. |
for this is said: “A teacher who has acquired penetration of minds will know the temperament and will explain a meditation subject accordingly; one who has not should question the pupil.” |
Tasmā cetopariyañāṇena vā taṃ vā puggalaṃ pucchitvā jānitabbaṃ. |
So it is by penetration of minds or by questioning the person, that it can be known |
Ayaṃ puggalo rāgacarito, ayaṃ dosādīsu aññataracaritoti. |
whether he is one of greedy temperament or one of those beginning with hating temperament. |
46.Kiṃ caritassa puggalassa kiṃ sappāyanti ettha pana senāsanaṃ tāva rāgacaritassa adhotavedikaṃ bhūmaṭṭhakaṃ akatapabbhārakaṃ tiṇakuṭikaṃ paṇṇasālādīnaṃ aññataraṃ rajokiṇṇaṃ jatukābharitaṃ oluggaviluggaṃ atiuccaṃ vā atinīcaṃ vā ujjaṅgalaṃ sāsaṅkaṃ asucivisamamaggaṃ, yattha mañcapīṭhampi maṅkuṇabharitaṃ durūpaṃ dubbaṇṇaṃ, yaṃ olokentasseva jigucchā uppajjati, tādisaṃ sappāyaṃ. |
97.What suits one of what kind of temperament?(§79). A suitable lodging for one of greedy temperament has an unwashed sill and stands level with the ground, and it can be either an overhanging [rock with an] unprepared [drip-ledge] (see Ch. II, note 15), a grass hut, or a leaf house, etc. It ought to be spattered with dirt, full of bats,24 dilapidated, too high or too low, in bleak surroundings, threatened [by lions, tigers, etc.,] with a muddy, uneven path, [108] where even the bed and chair are full of bugs. And it should be ugly and unsightly, exciting loathing as soon as looked at. |
Nivāsanapārupanaṃ antacchinnaṃ olambavilambasuttakākiṇṇaṃ jālapūvasadisaṃ sāṇi viya kharasamphassaṃ kiliṭṭhaṃ bhārikaṃ kicchapariharaṇaṃ sappāyaṃ. |
Suitable inner and outer garments are those that have torn-off edges with threads hanging down all round like a “net cake,”25 harsh to the touch like hemp, soiled, heavy and hard to wear. |
Pattopi dubbaṇṇo mattikāpatto vā āṇigaṇṭhikāhato ayopatto vā garuko dussaṇṭhāno sīsakapālamiva jeguccho vaṭṭati. |
And the right kind of bowl for him is an ugly clay bowl disfigured by stoppings and joints, or a heavy and misshapen iron bowl as unappetizing as a skull. |
Bhikkhācāramaggopi amanāpo anāsannagāmo visamo vaṭṭati. |
The right kind of road for him on which to wander for alms is disagreeable, with no village near, and uneven. |
Bhikkhācāragāmopi yattha manussā apassantā viya caranti, yattha ekakulepi bhikkhaṃ alabhitvā nikkhamantaṃ "ehi, bhante"ti āsanasālaṃ pavesetvā yāgubhattaṃ datvā gacchantā gāvī viya vaje pavesetvā anapalokentā gacchanti, tādiso vaṭṭati. |
The right kind of village for him in which to wander for alms is where people wander about as if oblivious of him, where, as he is about to leave without getting alms even from a single family, people call him into the sitting hall, saying, “Come, venerable sir,” and give him gruel and rice, but do so as casually as if they were putting a cow in a pen. |
Parivisakamanussāpi dāsā vā kammakarā vā dubbaṇṇā duddasikā kiliṭṭhavasanā duggandhā jegucchā, ye acittīkārena yāgubhattaṃ chaḍḍentā viya parivisanti, tādisā sappāyā. |
Suitable people to serve him are slaves or workmen who are unsightly, ill-favoured, with dirty clothes, ill-smelling and disgusting, who serve him his gruel and rice as if they were throwing it rudely at him. |
Yāgubhattakhajjakampi lūkhaṃ dubbaṇṇaṃ sāmākakudrūsakakaṇājakādimayaṃ pūtitakkaṃ bilaṅgaṃ jiṇṇasākasūpeyyaṃ yaṃkiñcideva kevalaṃ udarapūramattaṃ vaṭṭati. |
The right kind of gruel and rice and hard food is poor, unsightly, made up of millet, kudusaka, broken rice, etc., stale buttermilk, sour gruel, curry of old vegetables, or anything at all that is merely for filling the stomach. |
Iriyāpathopissa ṭhānaṃ vā caṅkamo vā vaṭṭati. |
The right kind of posture for him is either standing or walking. |
Ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci aparisuddhavaṇṇanti idaṃ rāgacaritassa sappāyaṃ. |
The object of his contemplation should be any of the colour kasiṇas, beginning with the blue, whose colour is not pure. This is what suits one of greedy temperament. |
Dosacaritassa senāsanaṃ nātiuccaṃ nātinīcaṃ chāyūdakasampannaṃ suvibhattabhittithambhasopānaṃ supariniṭṭhitamālākammalatākammanānāvidhacittakammasamujjalasamasiniddhamudubhūmitalaṃ brahmavimānamiva kusumadāmavicitravaṇṇacelavitānasamalaṅkataṃ supaññattasucimanoramattharaṇamañcapīṭhaṃ tattha tattha vāsatthāya nikkhittakusumavāsagandhasugandhaṃ yaṃ dassanamatteneva pītipāmojjaṃ janayati, evarūpaṃ sappāyaṃ. |
98.A suitable resting place for one of hating temperament is not too high or too low, provided with shade and water, with well-proportioned walls, posts and steps, with well-prepared frieze work and lattice work, brightened with various kinds of painting, with an even, smooth, soft floor, adorned with festoons of flowers and a canopy of many-coloured cloth like a Brahmā-god’s divine palace, with bed and chair covered with well-spread clean pretty covers, smelling sweetly of flowers, and perfumes and scents set about for homely comfort, which makes one happy and glad at the mere sight of it. 99. |
Tassa pana senāsanassa maggopi sabbaparissayavimutto sucisamatalo alaṅkatapaṭiyattova vaṭṭati. |
The right kind of road to his lodging is free from any sort of danger, traverses clean, even ground, and has been properly prepared. |
Senāsanaparikkhāropettha kīṭamaṅkuṇadīghajātimūsikānaṃ nissayaparicchindanatthaṃ nātibahuko, ekamañcapīṭhamattameva vaṭṭati. |
And here it is best that the lodging’s furnishings are not too many in order to avoid hiding-places for insects, bugs, snakes and rats: even a single bed and chair only. |
Nivāsanapārupanampissa cīnapaṭṭasomārapaṭṭakoseyyakappāsikasukhumakhomādīnaṃ yaṃ yaṃ paṇītaṃ, tena tena ekapaṭṭaṃ vā dupaṭṭaṃ vā sallahukaṃ samaṇasāruppena surattaṃ suddhavaṇṇaṃ vaṭṭati. |
The right kind of inner and outer garments for him are of any superior stuff such as China cloth, Somāra cloth, silk, fine cotton, fine linen, of either single or double thickness, quite light, and well dyed, quite pure in colour to befit an ascetic. |
Patto udakapupphuḷamiva susaṇṭhāno maṇi viya sumaṭṭho nimmalo samaṇasāruppena suparisuddhavaṇṇo ayomayo vaṭṭati. |
The right kind of bowl is made of iron, as well shaped as a water bubble, as polished as a gem, spotless, and of quite pure colour to befit an ascetic. |
Bhikkhācāramaggo parissayavimutto samo manāpo nātidūranāccāsannagāmo vaṭṭati. |
The right kind of road on which to wander for alms is free from dangers, level, agreeable, with the village neither too far nor too near. |
Bhikkhācāragāmopi yattha manussā "idāni ayyo āgamissatī"ti sittasammaṭṭhe padese āsanaṃ paññāpetvā paccuggantvā pattaṃ ādāya gharaṃ pavesetvā paññattāsane nisīdāpetvā sakkaccaṃ sahatthā parivisanti, tādiso vaṭṭati. |
The right kind of village in which to wander for alms is where people, thinking, “Now our lord is coming,” prepare a seat in a sprinkled, swept place, and going out to meet him, take his bowl, lead him to the house, seat him on a prepared seat and serve him carefully with their own hands. |
Parivesakā panassa ye honti abhirūpā pāsādikā sunhātā suvilittā dhūpavāsakusumagandhasurabhino nānāvirāgasucimanuññavatthābharaṇapaṭimaṇḍitā sakkaccakārino, tādisā sappāyā. |
100. Suitable people to serve him are handsome, pleasing, well bathed, well anointed, scented26 with the perfume of incense and the smell of flowers, adorned with apparel made of variously-dyed clean pretty cloth, who do their work carefully. |
Yāgubhattakhajjakampi vaṇṇagandharasasampannaṃ ojavantaṃ manoramaṃ sabbākārapaṇītaṃ yāvadatthaṃ vaṭṭati. |
The right kind of gruel, rice, and hard food has colour, smell and taste, possesses nutritive essence, and is inviting, superior in every way, and enough for his wants. |
Iriyāpathopissa seyyā vā nisajjā vā vaṭṭati, ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci suparisuddhavaṇṇanti idaṃ dosacaritassa sappāyaṃ. |
The right kind of posture for him is lying down or sitting. The object of his contemplation should be anyone of the colour kasiṇas, beginning with the blue, whose colour is quite pure. This is what suits one of hating temperament. |
Mohacaritassa senāsanaṃ disāmukhaṃ asambādhaṃ vaṭṭati, yattha nisinnassa vivaṭā disā khāyanti, iriyāpathesu caṅkamo vaṭṭati. |
101.The right lodging for one of deluded temperament has a view and is not shut in, where the four quarters are visible to him as he sits there. As to the postures, walking is right. |
Ārammaṇaṃ panassa parittaṃ suppamattaṃ sarāvamattaṃ vā (khuddakaṃ) na vaṭṭati. |
The right kind of object for his contemplation is not small, that is to say, the size of a winnowing basket or the size of a saucer; |
Sambādhasmiñhi okāse cittaṃ bhiyyo sammohamāpajjati, tasmā vipulaṃ mahākasiṇaṃ vaṭṭati. |
for his mind becomes more confused in a confined space; so the right kind is an amply large kasiṇa. |
Sesaṃ dosacaritassa vuttasadisamevāti idaṃ mohacaritassa sappāyaṃ. |
The rest is as stated for one of hating temperament. This is what suits one of deluded temperament. |
Saddhācaritassa sabbampi dosacaritamhi vuttavidhānaṃ sappāyaṃ. |
102. For one of faithful temperament all the directions given for one of hating temperament are suitable. |
Ārammaṇesu cassa anussatiṭṭhānampi vaṭṭati. |
As to the object of his contemplation, one of the recollections is right as well. |
Buddhicaritassa senāsanādīsu idaṃ nāma asappāyanti natthi. |
For one of intelligent temperament there is nothing unsuitable as far as concerns the lodging and so on. |
Vitakkacaritassa senāsanaṃ vivaṭaṃ disāmukhaṃ yattha nisinnassa ārāmavanapokkharaṇīrāmaṇeyyakāni gāmanigamajanapadapaṭipāṭiyo nīlobhāsā ca pabbatā paññāyanti, taṃ na vaṭṭati, tañhi vitakkavidhāvanasseva paccayo hoti, tasmā gambhīre darīmukhe vanappaṭicchanne hatthikucchipabbhāramahindaguhāsadise senāsane vasitabbaṃ. |
For one of speculative temperament an open lodging with a view, [110] where gardens, groves and ponds, pleasant prospects, panoramas of villages, towns and countryside, and the blue gleam of mountains, are visible to him as he sits there, is not right; for that is a condition for the running hither and thither of applied thought. So he should live in a lodging such as a deep cavern screened by woods like the Overhanging Rock of the Elephant’s Belly (Hatthikucchipabbhāra), or Mahinda’s Cave. |
Ārammaṇampissa vipulaṃ na vaṭṭati. |
Also an ample-sized object of contemplation is not suitable for him; |
Tādisañhi vitakkavasena sandhāvanassa paccayo hoti. |
for one like that is a condition for the running hither and thither of applied thought. |
Parittaṃ pana vaṭṭati. |
A small one is right. |
Sesaṃ rāgacaritassa vuttasadisamevāti idaṃ vitakkacaritassa sappāyaṃ. |
The rest is as stated for one of greedy temperament. This is what suits one of speculative temperament. |
Ayaṃ attano cariyānukūlanti ettha āgatacariyānaṃ pabhedanidānavibhāvanasappāyaparicchedato vitthāro. |
These are the details, with definition of the kind, source, recognition, and what is suitable, as regards the various temperaments handed down here with the words “that suits his own temperament” (§60). |
Na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikataṃ. |
103. However, the meditation subject that is suitable to the temperament has not been cleared up in all its aspects yet. |
Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati. |
This will become clear automatically when those in the following list are treated in detail. . |
Cattālīsakammaṭṭhānavaṇṇanā Table view Original pali |
47.Tasmā yaṃ vuttaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti ettha saṅkhātaniddesato, upacārappanāvahato, jhānappabhedato, samatikkamato, vaḍḍhanāvaḍḍhanato, ārammaṇato, bhūmito, gahaṇato, paccayato, cariyānukūlatoti imehi tāva dasahākārehi kammaṭṭhānavinicchayo veditabbo. |
Now, it was said above, “and he should apprehend from among the forty meditation subjects one that suits his own temperament” (§60). Here the exposition of the meditation subject should be first understood in these ten ways: (1) as to enumeration, (2) as to which bring only access and which absorption, (3) at to the kinds of jhāna, (4) as to surmounting, (5) as to extension and non-extension, (6) as to object, (7) as to plane, (8) as to apprehending, (9) as to condition, (10) as to suitability to temperament. |
Tattha saṅkhātaniddesatoti cattālīsāya kammaṭṭhānesūti hi vuttaṃ, tatrimāni cattālīsa kammaṭṭhānāni dasa kasiṇā, dasa asubhā, dasa anussatiyo, cattāro brahmavihārā, cattāro āruppā, ekā saññā, ekaṃ vavatthānanti. |
104. 1. Herein, as to enumeration: it was said above, “from among the forty meditation subjects” (§28). Herein, the forty meditation subjects are these: ten kasiṇas (totalities), ten kinds of foulness, ten recollections, four divine abidings, four immaterial states, one perception, one defining. |
Tattha pathavīkasiṇaṃ, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ, ālokakasiṇaṃ, paricchinnākāsakasiṇanti ime dasa kasiṇā. |
105. Herein, the ten kasiṇas are these: earth kasiṇa, water kasiṇa, fire kasiṇa, air kasiṇa, blue kasiṇa, yellow kasiṇa, red kasiṇa, white kasiṇa, light kasiṇa, and limited-space kasiṇa. 27 |
Uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷuvakaṃ, aṭṭhikanti ime dasa asubhā. |
The ten kinds of foulness are these: the bloated, the livid, the festering, the cut- up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm- infested, and a skeleton. 28 |
Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, maraṇānussati, kāyagatāsati, ānāpānassati, upasamānussatīti imā dasa anussatiyo. |
The ten kinds of recollection are these: recollection of the Buddha (the Enlightened One), recollection of the Dhamma (the Law), recollection of the Sangha (the Community), recollection of virtue, recollection of generosity, recollection of deities, recollection (or mindfulness) of death, mindfulness occupied with the body, mindfulness of breathing, and recollection of peace. |
Mettā, karuṇā, muditā, upekkhāti ime cattāro brahmavihārā. |
The four divine abidings are these: friendly-kindness, compassion, gladness, and equanimity. |
Ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatananti ime cattāro āruppā. |
The four immaterial states are these: the base consisting of boundless space, the base consisting of boundless consciousness, the base consisting of nothingness, and the base consisting of neither perception nor non-perception. |
Āhāre paṭikūlasaññā ekā saññā. |
The one perception is the perception of repulsiveness in nutriment. |
Catudhātuvavatthānaṃ ekaṃ vavatthānanti evaṃ saṅkhātaniddesato vinicchayo veditabbo. |
The one defining is the defining of the four elements. This is how the exposition should be understood “as to enumeration. ” |
Upacārappanāvahatoti ṭhapetvā kāyagatāsatiñca ānāpānassatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānanti imāneva hettha dasakammaṭṭhānāni upacāravahāni. |
106. 2 As to which bring access only and which absorption: the eight recollections— excepting mindfulness occupied with the body and mindfulness of breathing— the perception of repulsiveness in nutriment, and the defining of the four elements, are ten meditation subjects that bring access only. |
Sesāni appanāvahāni. |
The others bring absorption. |
Evaṃ upacārappanāvahato. |
This is “as to which bring access only and which absorption. ” |
Jhānappabhedatoti appanāvahesu cettha ānāpānassatiyā saddhiṃ dasa kasiṇā catukkajjhānikā honti. |
107. 3. As to the kind of jhāna: among those that bring absorption, the ten kasiṇas together with mindfulness of breathing bring all four jhānas. |
Kāyagatāsatiyā saddhiṃ dasa asubhā paṭhamajjhānikā. |
The ten kinds of foulness together with mindfulness occupied with the body bring the first jhāna. |
Purimā tayo brahmavihārā tikajjhānikā. |
The first three divine abidings bring three jhānas. |
Catutthabrahmavihāro cattāro ca āruppā catutthajjhānikāti evaṃ jhānappabhedato. |
The fourth divine abiding and the four immaterial states bring the fourth jhāna. This is “as to the kind of jhāna. ” |
Samatikkamatoti dve samatikkamā aṅgasamatikkamo ca ārammaṇasamatikkamo ca. |
108. 4. As to surmounting: there are two kinds of surmounting, that is to say, surmounting of factors and surmounting of object. |
Tattha sabbesupi tikacatukkajjhānikesu kammaṭṭhānesu aṅgasamatikkamo hoti vitakkavicārādīni jhānaṅgāni samatikkamitvā tesvevārammaṇesu dutiyajjhānādīnaṃ pattabbato. |
Herein, there is surmounting of factors in the case of all meditation subjects that bring three and four jhānas because the second jhāna, etc., have to be reached in those same objects by surmounting the jhāna factors of applied thought and sustained thought, and so on. |
Tathā catutthabrahmavihāre. |
Likewise in the case of the fourth divine abiding; |
Sopi hi mettādīnaṃyeva ārammaṇe somanassaṃ samatikkamitvā pattabboti. |
for that has to be reached by surmounting joy in the same object as that of friendly-kindness, and so on. |
Catūsu pana āruppesu ārammaṇasamatikkamo hoti. |
But in the case of the four immaterial states there is surmounting of the object; |
Purimesu hi navasu kasiṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanaṃ pattabbaṃ. |
for the base consisting of boundless space has to be reached by surmounting one or other of the first nine kasiṇas, |
Ākāsādīni ca samatikkamitvā viññāṇañcāyatanādīni. |
and the base consisting of boundless consciousness, etc., have respectively to be reached by surmounting space, and so on. |
Sesesu samatikkamo natthīti evaṃ samatikkamato. |
With the rest there is no surmounting. This is “as to surmounting. ” |
Vaḍḍhanāvaḍḍhanatoti imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni. |
109. 5. As to extension and non-extension: only the ten kasiṇas among these forty meditation subjects need be extended. |
Yattakañhi okāsaṃ kasiṇena pharati, tadabbhantare dibbāya sotadhātuyā saddaṃ sotuṃ dibbena cakkhunā rūpāni passituṃ parasattānañca cetasā cittamaññātuṃ samattho hoti. |
For it is within just so much space as one is intent upon with the kasiṇa that one can hear sounds with the divine ear element, see visible objects with the divine eye, and know the minds of other beings with the mind. |
Kāyagatāsati pana asubhāni ca na vaḍḍhetabbāni. |
110.Mindfulness occupied with the body and the ten kinds of foulness need not be extended. |
Kasmā? |
Why? |
Okāsena paricchinnattā ānisaṃsābhāvā ca. |
Because they have a definite location and because there is no benefit in it. |
Sā ca nesaṃ okāsena paricchinnatā bhāvanānaye āvibhavissati. |
The definiteness of their location will become clear in explaining the method of development (VIII.83–138 and VI.40, 41, 79). |
Tesu pana vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, na koci ānisaṃso atthi. |
If the latter are extended, it is only a quantity of corpses that is extended and there is no benefit. |
Vuttampi cetaṃ sopākapañhābyākaraṇe, "vibhūtā bhagavā rūpasaññā avibhūtā aṭṭhikasaññā"ti. |
And this is said in answer to the question of Sopāka: “Perception of visible forms is quite clear, Blessed One, perception of bones is not clear” (Source untraced29); |
Tatra hi nimittavaḍḍhanavasena rūpasaññā vibhūtāti vuttā. |
for here the perception of visible forms is called “quite clear” in the sense of extension of the sign, |
Aṭṭhikasaññā avaḍḍhanavasena avibhūtāti vuttā. |
while the perception of bones is called “not quite clear” in the sense of its non-extension. |
Yaṃ panetaṃ "kevalaṃ aṭṭhisaññāya, apharī pathaviṃ ima"nti (theragā. 18) vuttaṃ, taṃ lābhissa sato upaṭṭhānākāravasena vuttaṃ. |
111. But the words “I was intent upon this whole earth with the perception of a skeleton” (Th 18) are said of the manner of appearance to one who has acquired that perception. |
Yatheva hi dhammāsokakāle karavīkasakuṇo samantā ādāsabhittīsu attano chāyaṃ disvā sabbadisāsu karavīkasaññī hutvā madhuraṃ giraṃ nicchāresi, evaṃ theropi aṭṭhikasaññāya lābhittā sabbadisāsu upaṭṭhitaṃ nimittaṃ passanto kevalāpi pathavī aṭṭhikabharitāti cintesīti. |
For just as in [the Emperor] Dhammāsoka’s time the Karavīka bird uttered a sweet song when it saw its own reflection in the looking glass walls all round and perceived Karavīkas in every direction,30 so the Elder [Siṅgāla Pitar] thought, when he saw the sign appearing in all directions through his acquisition of the perception of a skeleton, that the whole earth was covered with bones. |
Yadi evaṃ yā asubhajjhānānaṃ appamāṇārammaṇatā vuttā, sā virujjhatīti. |
112. If that is so, then is what is called “the measurelessness of the object of jhāna produced on foulness”31 contradicted? |
Sā ca na virujjhati. |
It is not contradicted. |
Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti. |
For one man apprehends the sign in a large bloated corpse or skeleton, |
Ekacco appake. |
another in a small one. |
Iminā pariyāyena ekaccassa parittārammaṇaṃ jhānaṃ hoti. |
In this way the jhāna of the one has a limited object |
Ekaccassa appamāṇārammaṇanti. |
and of the other a measureless object. |
Yo vā etaṃ vaḍḍhane ādīnavaṃ apassanto vaḍḍheti. Taṃ sandhāya "appamāṇārammaṇa"nti vuttaṃ. |
Or alternatively, “With a measureless object” (Dhs 182–84 in elision) is said of it referring to one who extends it, seeing no disadvantage in doing so. |
Ānisaṃsābhāvā pana na vaḍḍhetabbānīti. |
But it need not be extended because no benefit results. |
Yathā ca etāni, evaṃ sesānipi na vaḍḍhetabbāni. |
113. The rest need not be extended likewise. |
Kasmā? |
Why? |
Tesu hi ānāpānanimittaṃ tāva vaḍḍhayato vātarāsiyeva vaḍḍhati, okāsena ca paricchinnaṃ. |
When a man extends the sign of in-breaths and out-breaths, only a quantity of wind is extended, and it has a definite location, [the nose-tip]. |
Iti sādīnavattā okāsena ca paricchinnattā na vaḍḍhetabbaṃ. |
So it need not be extended because of the disadvantage and because of the definiteness of the location. |
Brahmavihārā sattārammaṇā, tesaṃ nimittaṃ vaḍḍhayato sattarāsiyeva vaḍḍheyya, na ca tena attho atthi, tasmā tampi na vaḍḍhetabbaṃ. |
And the divine abidings have living beings as their object. When a man extends the sign of these, only the quantity of living beings would be extended, and there is no purpose in that. So that also need not be extended. |
Yaṃ pana vuttaṃ "mettāsahagatena cetasā ekaṃ disaṃ pharitvā"ti (dī. ni. 1.556) ādi, taṃ pariggahavaseneva vuttaṃ. |
114.When it is said, “Intent upon one quarter with his heart endued with friendly-kindness” (D I 250), etc., that is said for the sake of comprehensive inclusion. |
Ekāvāsadviāvāsādinā hi anukkamena ekissā disāya satte pariggahetvā bhāvento ekaṃ disaṃ pharitvāti vutto. |
For it is when a man develops it progressively by including living beings in one direction by one house, by two houses, etc., that he is said to be “intent upon one direction,” [113] |
Na nimittaṃ vaḍḍhento. |
not when he extends the sign. |
Paṭibhāganimittameva cettha natthi. |
And there is no counterpart sign here that he might extend. |
Yadayaṃ vaḍḍheyya, parittaappamāṇārammaṇatāpettha pariggahavaseneva veditabbā. |
Also the state of having a limited or measureless object can be understood here according to the way of inclusion, too. |
Āruppārammaṇesupi ākāsaṃ kasiṇugghāṭimattā. |
115. As regards the immaterial states as object, space need not be extended since it is the mere removal of the kasiṇa [materiality]; |
Tañhi kasiṇāpagamavaseneva manasi kātabbaṃ. |
for that should be brought to mind only as the disappearance of the kasiṇa [materiality]; |
Tato paraṃ vaḍḍhayatopi na kiñci hoti. |
if he extends it, nothing further happens. |
Viññāṇaṃ sabhāvadhammattā. Na hi sakkā sabhāvadhammaṃ vaḍḍhetuṃ. |
And consciousness need not be extended since it is a state consisting in an individual essence, and it is not possible to extend a state consisting in an individual essence. |
Viññāṇāpagamo viññāṇassa abhāvamattattā. |
The disappearance of consciousness need not be extended since it is mere non-existence of consciousness. |
Nevasaññānāsaññāyatanārammaṇaṃ sabhāvadhammattāyeva na vaḍḍhetabbaṃ. |
And the base consisting of neither perception nor non-perception as object need not be extended since it too is a state consisting in an individual essence. 32 |
Sesāni animittattā. |
116. The rest need not be extended because they have no sign. |
Paṭibhāganimittañhi vaḍḍhetabbaṃ nāma bhaveyya. |
For it is the counterpart sign33 that would be extendable, |
Buddhānussatiādīnañca neva paṭibhāganimittaṃ ārammaṇaṃ hoti, tasmā taṃ na vaḍḍhetabbanti evaṃ vaḍḍhanāvaḍḍhanato. |
and the object of the recollection of the Buddha, etc., is not a counterpart sign. Consequently there is no need for extension there. This is “as to extension and non-extension. ” |
Ārammaṇatoti imesu ca cattālīsāya kammaṭṭhānesu dasakasiṇā, dasaasubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsatipaṭibhāganimittārammaṇāni. |
117.6. As to object: of these forty meditation subjects, twenty-two have counterpart signs as object, that is to say, the ten kasiṇas, the ten kinds of foulness, mindfulness of breathing, and mindfulness occupied with the body; |
Sesāni na paṭibhāganimittārammaṇāni. |
the rest do not have counterpart signs as object. |
Tathā dasasu anussatīsu ṭhapetvā ānāpānassatiñca kāyagatāsatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānaṃ, viññāṇañcāyatanaṃ, nevasaññānāsaññāyatananti imāni dvādasa sabhāvadhammārammaṇāni. |
Then twelve have states consisting in individual essences as object, that is to say, eight of the ten recollections—except mindfulness of breathing and mindfulness occupied with the body—the perception of repulsiveness in nutriment, the defining of the elements, the base consisting of boundless consciousness, and the base consisting of neither perception nor non-perception; and twenty-two have [counterpart] signs as object, |
Dasa kasiṇā, dasa asubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsati nimittārammaṇāni. |
that is to say, the ten kasiṇas, the ten kinds of foulness, mindfulness of breathing, and mindfulness occupied with the body; |
Sesāni cha na vattabbārammaṇāni. |
while the remaining six have “not-so- classifiable”34 objects. |
Tathā vipubbakaṃ, lohitakaṃ, puḷuvakaṃ, ānāpānassati, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, yañca ālokakasiṇe sūriyādīnaṃ obhāsamaṇḍalārammaṇanti imāni aṭṭha calitārammaṇāni, tāni ca kho pubbabhāge, paṭibhāgaṃ pana sannisinnameva hoti. |
Then eight have mobile objects in the early stage though the counterpart is stationary, that is to say, the festering, the bleeding, the worm-infested, mindfulness of breathing, the water kasiṇa, the fire kasiṇa, the air kasiṇa, and in the case of the light kasiṇa the object consisting of a circle of sunlight, etc.; |
Sesāni na calitārammaṇānīti evaṃ ārammaṇato. |
the rest have immobile objects.35 This is “as to object.” |
Bhūmitoti ettha ca dasa asubhā, kāyagatāsati, āhāre paṭikūlasaññāti imāni dvādasa devesu nappavattanti. |
118.7. As to plane: here the twelve, namely, the ten kinds of foulness, mindfulness occupied with the body, and perception of repulsiveness in nutriment, do not occur among deities. |
Tāni dvādasa, ānāpānassati cāti imāni terasa brahmaloke nappavattanti. |
These twelve and mindfulness of breathing do not occur in the Brahmā-world. |
Arūpabhave pana ṭhapetvā cattāro āruppe aññaṃ nappavattati. |
But none except the four immaterial states occur in the immaterial becoming. |
Manussesu sabbānipi pavattantīti evaṃ bhūmito. |
All occur among human beings. This is “as to plane. ” [114] |
Gahaṇatoti diṭṭhaphuṭṭhasutaggahaṇatopettha vinicchayo veditabbo. |
119. 8. As to apprehending: here the exposition should be understood according to the seen, the touched and the heard. |
Tatra ṭhapetvā vāyokasiṇaṃ sesā nava kasiṇā, dasa asubhāti imāni ekūnavīsati diṭṭhena gahetabbāni. |
Herein, these nineteen, that is to say, nine kasiṇas omitting the air kasiṇa and the ten kinds of foulness, must be apprehended by the seen. |
Pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho. |
The meaning is that in the early stage their sign must be apprehended by constantly looking with the eye. |
Kāyagatāsatiyaṃ tacapañcakaṃ diṭṭhena, sesaṃ sutenāti evaṃ tassā ārammaṇaṃ diṭṭhasutena gahetabbaṃ. |
In the case of mindfulness occupied with the body the five parts ending with skin must be apprehended by the seen and the rest by the heard, so its object must be apprehended by the seen and the heard. |
Ānāpānassati phuṭṭhena, vāyokasiṇaṃ diṭṭhaphuṭṭhena, sesāni aṭṭhārasa sutena gahetabbāni. |
Mindfulness of breathing must be apprehended by the touched; the air kasiṇa by the seen and the touched; the remaining eighteen by the heard. |
Upekkhābrahmavihāro, cattāro āruppāti imāni cettha na ādikammikena gahetabbāni. |
The divine abiding of equanimity and the four immaterial states are not apprehendable by a beginner; |
Sesāni pañcatiṃsa gahetabbānīti evaṃ gahaṇato. |
but the remaining thirty-five are. This is “as to apprehending. ” |
Paccayatoti imesu pana kammaṭṭhānesu ṭhapetvā ākāsakasiṇaṃ sesā nava kasiṇā āruppānaṃ paccayā honti, dasa kasiṇā abhiññānaṃ, tayo brahmavihārā catutthabrahmavihārassa, heṭṭhimaṃ heṭṭhimaṃ āruppaṃ uparimassa uparimassa, nevasaññānāsaññāyatanaṃ nirodhasamāpattiyā, sabbānipi sukhavihāravipassanābhavasampattīnanti evaṃ paccayato. |
120.9. As to condition: of these meditation subjects nine kasiṇas omitting the space kasiṇa are conditions for the immaterial states. The ten kasiṇas are conditions for the kinds of direct-knowledge. Three divine abidings are conditions for the fourth divine abiding. Each lower immaterial state is a condition for each higher one. The base consisting of neither perception nor non-perception is a condition for the attainment of cessation. All are conditions for living in bliss-(sukha), for insight, and for the fortunate kinds of becoming. This is “as to condition. ” |
Cariyānukūlatoti cariyānaṃ anukūlatopettha vinicchayo veditabbo. |
121.10. As to suitability to temperament: here the exposition should be understood according to what is suitable to the temperaments. |
Seyyathidaṃ – rāgacaritassa tāva ettha dasa asubhā, kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni. |
That is to say: first, the ten kinds of foulness and mindfulness occupied with the body are eleven meditation subjects suitable for one of greedy temperament. |
Dosacaritassa cattāro brahmavihārā, cattāri vaṇṇakasiṇānīti aṭṭha. |
The four divine abidings and four colour kasiṇas are eight suitable for one of hating temperament. |
Mohacaritassa, vitakkacaritassa ca ekaṃ ānāpānassati kammaṭṭhānameva. |
Mindfulness of breathing is the one [recollection as a] meditation subject suitable for one of deluded temperament and for one of speculative temperament. |
Saddhācaritassa purimā cha anussatiyo. |
The first six recollections are suitable for one of faithful temperament. |
Buddhicaritassa maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhāre paṭikūlasaññāti cattāri. |
Mindfulness of death, the recollection of peace, the defining of the four elements, and the perception of repulsiveness in nutriment, are four suitable for one of intelligent temperament. |
Sesakasiṇāni, cattāro ca āruppā sabbacaritānaṃ anukūlāni. |
The remaining kasiṇas and the immaterial states are suitable for all kinds of temperament. |
Kasiṇesu ca yaṃkiñci parittaṃ vitakkacaritassa, appamāṇaṃ mohacaritassāti. |
And anyone of the kasiṇas should be limited for one of speculative temperament and measureless for one of deluded temperament. |
Evamettha cariyānukūlato vinicchayo veditabboti sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ. |
This is how the exposition should be understood here “as to suitability to temperament. ” 122. All this has been stated in the form of direct opposition and complete suitability. |
Rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi. |
But there is actually no profitable development that does not suppress greed, etc., and help faith, and so on. |
Vuttampi cetaṃ meghiyasutte – |
And this is said in the Meghiya Sutta: |
"Cattāro dhammā uttari bhāvetabbā. |
“[One] should, in addition,36 develop these four things: |
Asubhā bhāvetabbā rāgassa pahānāya. |
foulness should be developed for the purpose of abandoning greed (lust). |
Mettā bhāvetabbā byāpādassa pahānāya. |
friendly-kindness should be developed for the purpose of abandoning ill will. |
Ānāpānassati bhāvetabbā vitakkupacchedāya. |
Mindfulness of breathing should be developed for the purpose of cutting off applied thought. |
Aniccasaññā bhāvetabbā asmimānasamugghātāyā"ti. |
Perception of impermanence should be cultivated for the purpose of eliminating the conceit, ‘I am’” (A IV 358). |
Rāhulasuttepi "mettaṃ, rāhula, bhāvanaṃ bhāvehī"tiādinā (ma. ni. 2.120) nayena ekasseva satta kammaṭṭhānāni vuttāni. |
Also in the Rāhula Sutta, in the passage beginning, “Develop friendly-kindness, Rāhula” (M I 424), seven meditation subjects are given for a single temperament. |
Tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti ayaṃ kammaṭṭhānaṃ gahetvāti ettha kammaṭṭhānakathā vinicchayo. |
So instead of insisting on the mere letter, the intention should be sought in each instance. This is the explanatory exposition of the meditation subject referred to by the words he should apprehend…one [meditation subject] (§28). |
48.Gahetvāti imassa pana padassa ayamatthadīpanā. |
123. Now the words and he should apprehend are illustrated as follows. |
"Tena yoginā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā"ti ettha vuttanayeneva vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā sampannajjhāsayena sampannādhimuttinā ca hutvā kammaṭṭhānaṃ yācitabbaṃ. |
After approaching the good friend of the kind described in the explanation of the words then approach the good friend, the giver of a meditation subject (§28 and §57–73), the meditator should dedicate himself to the Blessed One, the Enlightened One, or to a teacher, and he should ask for the meditation subject with a sincere inclination [of the heart] and sincere resolution. |
Tatra "imāhaṃ bhagavā attabhāvaṃ tumhākaṃ pariccajāmī"ti evaṃ buddhassa bhagavato attā niyyātetabbo. |
124.Herein, he should dedicate himself to the Blessed One, the Enlightened One, in this way: “Blessed One, I relinquish this my person to you.” |
Evañhi aniyyātetvā pantesu senāsanesu viharanto bheravārammaṇe āpāthamāgate santhambhituṃ asakkonto gāmantaṃ osaritvā gihīhi saṃsaṭṭho hutvā anesanaṃ āpajjitvā anayabyasanaṃ pāpuṇeyya. |
For without having thus dedicated himself, when living in a remote abode he might be unable to stand fast if a frightening object made its appearance, and he might return to a village abode, become associated with laymen, take up improper search and come to ruin. |
Niyyātitattabhāvassa panassa bheravārammaṇe āpāthamāgatepi bhayaṃ na uppajjati. |
But when he has dedicated himself in this way no fear arises in him if a frightening object makes its appearance; |
"Nanu tayā, paṇḍita, purimameva attā buddhānaṃ niyyātito"ti paccavekkhato panassa somanassameva uppajjati. |
in fact only joy arises in him as he reflects: “Have you not wisely already dedicated yourself to the Enlightened One?” |
Yathā hi purisassa uttamaṃ kāsikavatthaṃ bhaveyya, tassa tasmiṃ mūsikāya vā kīṭehi vā khādite uppajjeyya domanassaṃ. |
125. Suppose a man had a fine piece of Kāsi cloth. He would feel grief if it were eaten by rats or moths; |
Sace pana taṃ acīvarakassa bhikkhuno dadeyya, athassa taṃ tena bhikkhunā khaṇḍākhaṇḍaṃ kariyamānaṃ disvāpi somanassameva uppajjeyya. |
but if he gave it to a bhikkhu needing robes, he would feel only joy if he saw the bhikkhu tearing it up [to make his patched cloak]. |
Evaṃsampadamidaṃ veditabbaṃ. |
And so it is with this. |
Ācariyassa niyyātentenāpi "imāhaṃ, bhante, attabhāvaṃ tumhākaṃ pariccajāmī"ti vattabbaṃ. |
126. When he dedicates himself to a teacher, he should say: “I relinquish this my person to you, venerable sir.” |
Evaṃ aniyyātitattabhāvo hi atajjanīyo vā hoti, dubbaco vā anovādakaro, yenakāmaṃgamo vā ācariyaṃ anāpucchāva yatthicchati, tattha gantā, tamenaṃ ācariyo āmisena vā dhammena vā na saṅgaṇhāti, gūḷhaṃ ganthaṃ na sikkhāpeti. |
For one who has not dedicated his person thus becomes unresponsive to correction, hard to speak to, and unamenable to advice, or he goes where he likes without asking the teacher. Consequently the teacher does not help him with either material things or the Dhamma, and he does not train him in the cryptic books.37 |
So imaṃ duvidhaṃ saṅgahaṃ alabhanto sāsane patiṭṭhaṃ na labhati, nacirasseva dussīlyaṃ vā gihibhāvaṃ vā pāpuṇāti. |
Failing to get these two kinds of help, [116] he finds no footing in the Dispensation, and he soon comes down to misconducting himself or to the lay state. |
Niyyātitattabhāvo pana neva atajjanīyo hoti, na yenakāmaṃgamo, suvaco ācariyāyattavuttiyeva hoti. |
But if he has dedicated his person, he is not unresponsive to correction, does not go about as he likes, is easy to speak to, and lives only in dependence on the teacher. |
So ācariyato duvidhaṃ saṅgahaṃ labhanto sāsane vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti cūḷapiṇḍapātikatissattherassa antevāsikā viya. |
He gets the twofold help from the teacher and attains growth, increase, and fulfilment in the Dispensation. Like the Elder Cūḷa- Piṇḍapātika-Tissa’s pupils. |
Therassa kira santikaṃ tayo bhikkhū āgamaṃsu. |
127.Three bhikkhus came to the elder, it seems. |
Tesu eko "ahaṃ, bhante, tumhākamatthāyā"ti vutte sataporise papāte patituṃ ussaheyyanti āha. |
One of them said, “Venerable sir, I am ready to fall from a cliff the height of one hundred men, if it is said to be to your advantage.” |
Dutiyo "ahaṃ, bhante, tumhākamatthāyā"ti vutte imaṃ attabhāvaṃ paṇhito paṭṭhāya pāsāṇapiṭṭhe ghaṃsento niravasesaṃ khepetuṃ ussaheyyanti āha. |
The second said, “Venerable sir, I am ready to grind away this body from the heels up without remainder on a flat stone, if it is said to be to your advantage.” |
Tatiyo "ahaṃ, bhante, tumhākamatthāyā"ti vutte assāsapassāse uparundhitvā kālakiriyaṃ kātuṃ ussaheyyanti āha. |
The third said, “Venerable sir, I am ready to die by stopping breathing, if it is said to be to your advantage.” |
Thero bhabbāvatime bhikkhūti kammaṭṭhānaṃ kathesi. |
Observing, “These bhikkhus are certainly capable of progress,” the elder expounded a meditation subject to them. |
Te tassa ovāde ṭhatvā tayopi arahattaṃ pāpuṇiṃsūti ayamānisaṃso attaniyyātane. |
Following his advice, the three attained Arahantship. This is the benefit in self-dedication. |
Tena vuttaṃ "buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā"ti. |
Hence it was said above “dedicating himself to the Blessed One, the Enlightened One, or to a teacher. ” |
49.Sampannajjhāsayena sampannādhimuttinā ca hutvāti ettha pana tena yoginā alobhādīnaṃ vasena chahākārehi sampannajjhāsayena bhavitabbaṃ. |
128. With a sincere inclination [of the heart] and sincere resolution (§ 123): the meditator’s inclination should be sincere in the six modes beginning with non- greed. |
Evaṃ sampannajjhāsayo hi tissannaṃ bodhīnaṃ aññataraṃ pāpuṇāti. |
For it is one of such sincere inclination who arrives at one of the three kinds of enlightenment, |
Yathāha, "cha ajjhāsayā bodhisattānaṃ bodhiparipākāya saṃvattanti, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nekkhammajjhāsayā ca bodhisattā gharāvāse dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavagatīsu dosadassāvino"ti. |
according as it is said: “Six kinds of inclination lead to the maturing of the enlightenment of the Bodhisattas. With the inclination to non- greed, Bodhisattas see the fault in greed. With the inclination to non-hate, Bodhisattas see the fault in hate. With the inclination to non-delusion, Bodhisattas see the fault in delusion. With the inclination to renunciation, Bodhisattas see the fault in house life. With the inclination to seclusion, Bodhisattas see the fault in society. With the inclination to relinquishment, Bodhisattas see the fault in all kinds of becoming and destiny (Source untraced.)” |
Ye hi keci atītānāgatapaccuppannā sotāpannasakadāgāmianāgāmikhīṇāsavapaccekabuddhasammāsambuddhā, sabbe te imeheva chahākārehi attanā attanā pattabbaṃ visesaṃ pattā. |
For stream-enterers, once-returners, non-returners, those with cankers destroyed (i.e. Arahants), Paccekabuddhas, and Fully Enlightened Ones, whether past, future or present, all arrive at the distinction peculiar to each by means of these same six modes. |
Tasmā imehi chahākārehi sampannajjhāsayena bhavitabbaṃ. |
That is why he should have sincerity of inclination in these six modes. |
Tadadhimuttatāya pana adhimuttisampannena bhavitabbaṃ. |
129. He should be whole-heartedly resolved on that. |
Samādhādhimuttena samādhigarukena samādhipabbhārena, nibbānādhimuttena nibbānagarukena nibbānapabbhārena ca bhavitabbanti attho. |
The meaning is [117] that he should be resolved upon concentration, respect concentration, incline to concentration, be resolved upon Nibbāna, respect Nibbāna, incline to Nibbāna. |
50.Evaṃ sampannajjhāsayādhimuttino panassa kammaṭṭhānaṃ yācato cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā. |
130.When, with sincerity of inclination and whole-hearted resolution in this way, he asks for a meditation subject, then a teacher who has acquired the penetration of minds can know his temperament by surveying his mental conduct; and a teacher who has not can know it by putting such questions to him as: |
Itarena kiṃ caritosi? |
“What is your temperament?” |
Ke vā te dhammā bahulaṃ samudācaranti? |
or “What states are usually present in you?” |
Kiṃ vā te manasikaroto phāsu hoti? |
or “What do you like bringing to mind?” |
Katarasmiṃ vā te kammaṭṭhāne cittaṃ namatīti evamādīhi nayehi pucchitvā jānitabbā. |
or “What meditation subject does your mind favour? ” |
Evaṃ ñatvā cariyānukūlaṃ kammaṭṭhānaṃ kathetabbaṃ. |
When he knows, he can expound a meditation subject suitable to that temperament. |
Kathentena ca tividhena kathetabbaṃ. |
And in doing so, he can expound it in three ways: |
Pakatiyā uggahitakammaṭṭhānassa ekaṃ dve nisajjāni sajjhāyaṃ kāretvā dātabbaṃ. |
it can be expounded to one who has already learnt the meditation subject by having him recite it at one or two sessions; |
Santike vasantassa āgatāgatakkhaṇe kathetabbaṃ. |
it can be expounded to one who lives in the same place each time he comes; |
Uggahetvā aññatra gantukāmassa nātisaṃkhittaṃ nātivitthārikaṃ katvā kathetabbaṃ. |
and to one who wants to learn it and then go elsewhere it can be expounded in such a manner that it is neither too brief nor too long. |
Tattha pathavīkasiṇaṃ tāva kathentena cattāro kasiṇadosā, kasiṇakaraṇaṃ, katassa bhāvanānayo, duvidhaṃ nimittaṃ, duvidho samādhi, sattavidhaṃ sappāyāsappāyaṃ, dasavidhaṃ appanākosallaṃ, vīriyasamatā, appanāvidhānanti ime nava ākārā kathetabbā. |
131. Herein, when first he is explaining the earth kasiṇa, there are nine aspects that he should explain. They are the four faults of the kasiṇa, the making of a kasiṇa, the method of development for one who has made it, the two kinds of sign, the two kinds of concentration, the seven kinds of suitable and unsuitable, the ten kinds of skill in absorption, evenness of energy, and the directions for absorption. |
Sesakammaṭṭhānesupi tassa tassa anurūpaṃ kathetabbaṃ. |
In the case of the other meditation subjects, each should be expounded in the way appropriate to it. |
Taṃ sabbaṃ tesaṃ bhāvanāvidhāne āvibhavissati. |
All this will be made clear in the directions for development. |
Evaṃ kathiyamāne pana kammaṭṭhāne tena yoginā nimittaṃ gahetvā sotabbaṃ. |
But when the meditation subject is being expounded in this way, the meditator must apprehend the sign as he listens. |
Nimittaṃ gahetvāti idaṃ heṭṭhimapadaṃ, idaṃ uparimapadaṃ, ayamassa attho, ayamadhippāyo, idamopammanti evaṃ taṃ taṃ ākāraṃ upanibandhitvāti attho. |
132. Apprehend the sign means that he must connect each aspect thus: “This is the preceding clause, this is the subsequent clause, this is its meaning, this is its intention, this is the simile.” |
Evaṃ nimittaṃ gahetvā sakkaccaṃ suṇantena hi kammaṭṭhānaṃ suggahitaṃ hoti. |
When he listens attentively, apprehending the sign in this way, his meditation subject is well apprehended. |
Athassa taṃ nissāya visesādhigamo sampajjati, na itarassāti ayaṃ gahetvāti imassa padassa atthaparidīpanā. |
Then, and because of that, he successfully attains distinction, but not otherwise. This clarifies the meaning of the words “and he must apprehend. ” |
Ettāvatā kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti imāni padāni sabbākārena vitthāritāni hontīti. |
133.At this point the clauses approach the good friend, the giver of a meditation subject, and he should apprehend from among the forty meditation subjects one that suits his own temperament (§28) have been expounded in detail in all their aspects. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Samādhibhāvanādhikāre |
in the Treatise on the Development of Concentration |
Kammaṭṭhānaggahaṇaniddeso nāma |
called “The Description of Taking a Meditation Subject” |
Tatiyo paricchedo. |
The third chapter |
4. The earth kasiṇa Original pali |
|
Pali |
Nyanamoli thera - english |
51.Idāni yaṃ vuttaṃ "samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā"ti ettha yassa tāvācariyena saddhiṃ ekavihāre vasato phāsu hoti, tena tattheva kammaṭṭhānaṃ parisodhentena vasitabbaṃ. |
1. Now, it was said earlier: After that he should avoid a monastery unfavourable to the development of concentration and go to live in one that is favourable (III.28). In the first place one who finds it convenient to live with the teacher in the same monastery can live there while he is making certain of the meditation subject. |
Sace tattha phāsu na hoti, yo añño gāvute vā aḍḍhayojane vā yojanamattepi vā sappāyo vihāro hoti, tattha vasitabbaṃ. |
If it is inconvenient there, he can live in another monastery— a suitable one—a quarter or a half or even a whole league distant. |
Evañhi sati kammaṭṭhānassa kismiñcideva ṭhāne sandehe vā satisammose vā jāte kālasseva vihāre vattaṃ katvā antarāmagge piṇḍāya caritvā bhattakiccapariyosāneyeva ācariyassa vasanaṭṭhānaṃ gantvā taṃdivasamācariyassa santike kammaṭṭhānaṃ sodhetvā dutiyadivase ācariyaṃ vanditvā nikkhamitvā antarāmagge piṇḍāya caritvā akilamantoyeva attano vasanaṭṭhānaṃ āgantuṃ sakkhissati. |
In that case, when he finds he is in doubt about, or has forgotten, some passage in the meditation subject, then he should do the duties in the monastery in good time and set out afterwards, going for alms on the way and arriving at the teacher’s dwelling place after his meal. He should make certain about the meditation subject that day in the teacher’s presence. Next day, after paying homage to the teacher, he should go for alms on his way back and so he can return to his own dwelling place without fatigue. |
Yo pana yojanappamāṇepi phāsukaṭṭhānaṃ na labhati, tena kammaṭṭhāne sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā suvisuddhaṃ āvajjanapaṭibaddhaṃ kammaṭṭhānaṃ katvā dūrampi gantvā samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre vihātabbaṃ. |
But one who finds no convenient place within even a league should clarify all difficulties about the meditation subject and make quite sure it has been properly attended to. Then he can even go far away and, avoiding a monastery unfavourable to development of concentration, live in one that is favourable. |
Ananurūpavihāro Table view Original pali |
52.Tattha ananurūpo nāma aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato. |
2.Herein, one that is unfavourable has anyone of eighteen faults. |
Tatrime aṭṭhārasa dosā – mahattaṃ, navattaṃ, jiṇṇattaṃ, panthanissitattaṃ, soṇḍī, paṇṇaṃ, pupphaṃ, phalaṃ, patthanīyatā, nagarasannissitatā, dārusannissitatā, khettasannissitatā, visabhāgānaṃ puggalānaṃ atthitā, paṭṭanasannissitatā, paccantasannissitatā, rajjasīmasannissitatā, asappāyatā, kalyāṇamittānaṃ alābhoti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena dosena samannāgato ananurūpo nāma. |
These are: (1) largeness, (2) newness, (3) dilapidatedness, (4) a nearby road, (5) a pond, (6) [edible] leaves, (7) flowers, (8) fruits, (9) famousness, (10) a nearby city, (11) nearby timber trees, (12) nearby arable fields, (13) presence of incompatible persons, (14) a nearby port of entry, (15) nearness to the border countries, (16) nearness to the frontier of a kingdom, (17) unsuitability, (18) lack of good friends. [119] One with any of these faults is not favourable. |
Na tattha vihātabbaṃ. |
He should not live there. |
Kasmā? |
Why? |
Mahāvihāre tāva bahū nānāchandā sannipatanti, te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti. |
3.1.Firstly, people with varying aims collect in a large monastery. They conflict with each other and so neglect the duties. |
Bodhiyaṅgaṇādīni asammaṭṭhāneva honti. |
The Enlightenment-tree terrace, etc., remain unswept, |
Anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ. |
the water for drinking and washing is not set out. |
Tatrāyaṃ gocaragāme piṇḍāya carissāmīti pattacīvaramādāya nikkhanto sace passati vattaṃ vā akataṃ pānīyaghaṭaṃ vā rittaṃ, athānena vattaṃ kātabbaṃ hoti, pānīyaṃ upaṭṭhāpetabbaṃ. |
So if he thinks, “I shall go to the alms-resort village for alms” and takes his bowl and robe and sets out, perhaps he sees that the duties have not been done or that a drinking-water pot is empty, and so the duty has to be done by him unexpectedly. Drinking water must be maintained. |
Akaronto vattabhede dukkaṭaṃ āpajjati. |
By not doing it he would commit a wrongdoing in the breach of a duty. |
Karontassa kālo atikkamati, atidivā paviṭṭho niṭṭhitāya bhikkhāya kiñci na labhati. |
But if he does it, he loses time. He arrives too late at the village and gets nothing because the alms giving is finished. |
Paṭisallānagatopi sāmaṇeradaharabhikkhūnaṃ uccāsaddena saṅghakammehi ca vikkhipati. |
Also, when he goes into retreat, he is distracted by the loud noises of novices and young bhikkhus, and by acts of the Community [being carried out]. |
Yattha pana sabbaṃ vattaṃ katameva hoti, avasesāpi ca saṅghaṭṭanā natthi. Evarūpe mahāvihārepi vihātabbaṃ. |
However, he can live in a large monastery where all the duties are done and where there are none of the other disturbances. |
Navavihāre bahu navakammaṃ hoti, akarontaṃ ujjhāyanti. |
4. 2. In a new monastery there is much new building activity. People criticize someone who takes no part in it. |
Yattha pana bhikkhū evaṃ vadanti "āyasmā yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ navakammaṃ karissāmā"ti evarūpe vihātabbaṃ. |
But he can live in such a monastery where the bhikkhus say, “Let the venerable one do the ascetic’s duties as much as he likes. We shall see to the building work. ” |
Jiṇṇavihāre pana bahu paṭijaggitabbaṃ hoti, antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti, paṭijaggantassa kammaṭṭhānaṃ parihāyati. |
5.3. In a dilapidated monastery there is much that needs repair. People criticize someone who does not see about the repairing of at least his own lodging. When he sees to the repairs, his meditation subject suffers. |
Panthanissite mahāpathavihāre rattindivaṃ āgantukā sannipatanti. |
6.4. In a monastery with a nearby road, by a main street, visitors keep arriving night and day. |
Vikāle āgatānaṃ attano senāsanaṃ datvā rukkhamūle vā pāsāṇapiṭṭhe vā vasitabbaṃ hoti. |
He has to give up his own lodging to those who come late, and he has to go and live at the root of a tree or on top of a rock. |
Punadivasepi evamevāti kammaṭṭhānassa okāso na hoti. |
And next day it is the same. So there is no opportunity [to practice] his meditation subject. |
Yattha pana evarūpo āgantukasambādho na hoti, tattha vihātabbaṃ. |
But he can live in one where there is no such disturbance by visitors. |
Soṇḍī nāma pāsāṇapokkharaṇī hoti, tattha pānīyatthaṃ mahājano samosarati, nagaravāsīnaṃ rājakulūpakattherānaṃ antevāsikā rajanakammatthāya āgacchanti, tesaṃ bhājanadārudoṇikādīni pucchantānaṃ asuke ca asuke ca ṭhāneti dassetabbāni honti, evaṃ sabbakālampi niccabyāvaṭo hoti. |
7.5. A pond is a rock pool. Numbers of people come there for drinking water. Pupils of city-dwelling elders supported by the royal family come to do dyeing work. When they ask for vessels, wood, tubs, etc., they must be shown where these things are. So he is kept all the time on the alert. |
Yattha nānāvidhaṃ sākapaṇṇaṃ hoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassāpi santike sākahārikā gāyamānā paṇṇaṃ uccinantiyo visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti. |
8.6. If he goes with his meditation subject to sit by day where there are many sorts of edible leaves, then women vegetable-gatherers, singing as they pick leaves nearby, endanger his meditation subject by disturbing it with sounds of the opposite sex. |
Yattha pana nānāvidhā mālāgacchā supupphitā honti, tatrāpi tādisoyeva upaddavo. |
7. And where there are many sorts of flowering shrubs in bloom there is the same danger too. |
Yattha nānāvidhaṃ ambajambupanasādiphalaṃ hoti, tattha phalatthikā āgantvā yācanti, adentassa kujjhanti, balakkārena vā gaṇhanti, sāyanhasamaye vihāramajjhe caṅkamantena te disvā "kiṃ upāsakā evaṃ karothā"ti vuttā yathāruci akkosanti. |
9.8. Where there are many sorts of fruits such as mangoes, rose-apples and jak-fruits, people who want fruits come and ask for them, and they get angry if he does not give them any, or they take them by force. When walking in the monastery in the evening he sees them and asks, “Why do you do so, lay followers? ” they abuse him as they please |
Avāsāyapissa parakkamanti. |
and even try to evict him. |
Patthanīye pana leṇasammate dakkhiṇagirihatthikucchicetiyagiricittalapabbatasadise vihāre viharantaṃ ayamarahāti sambhāvetvā vanditukāmā manussā samantā osaranti, tenassa na phāsu hoti, yassa pana taṃ sappāyaṃ hoti, tena divā aññatra gantvā rattiṃ vasitabbaṃ. |
10. 9. When he lives in a monastery that is famous and renowned in the world, like Dakkhiṇagiri1 Hatthikucchi, Cetiyagiri or Cittalapabbata, there are always people coming who want to pay homage to him, supposing that he is an Arahant, which inconveniences him. But if it suits him, he can live there at night and go elsewhere by day. |
Nagarasannissite visabhāgārammaṇāni āpāthamāgacchanti, kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti, issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti. |
11.10. In one with a nearby city objects of the opposite sex come into focus. Women-pot carriers go by bumping into him with their jars and giving no room to pass. Also important people spread out carpets in the middle of the monastery and sit down. |
Dārusannissaye pana yattha kaṭṭhāni ca dabbupakaraṇarukkhā ca santi, tattha kaṭṭhahārikā pubbe vuttasākapupphahārikā viya aphāsuṃ karonti, vihāre rukkhā santi, te chinditvā gharāni karissāmāti manussā āgantvā chindanti. |
12. 11. One with nearby timber trees where there are timber trees and osiers useful for making framework is inconvenient because of the wood-gatherers there, like the gatherers of branches and fruits already mentioned. |
Sace sāyanhasamayaṃ padhānagharā nikkhamitvā vihāramajjhe caṅkamanto te disvā "kiṃ upāsakā evaṃ karothā"ti vadati, yathāruci akkosanti, avāsāyapissa parakkamanti. |
If there are trees in a monastery, people come and cut them down to build houses with. When he has come out of his meditation room in the evening and is walking up and down in the monastery, if he sees them and asks, “Why do you do so, lay followers? ” they abuse him as they please and even try to evict him. |
Yo pana khettasannissito hoti samantā khettehi parivārito, tattha manussā vihāramajjheyeva khalaṃ katvā dhaññaṃ maddanti, pamukhesu sayanti, aññampi bahuṃ aphāsuṃ karonti. |
13.12. People make use of one with nearby arable fields, quite surrounded by fields. They make a threshing floor in the middle of the monastery itself. They thresh corn there, dry it in the forecourts,2 and cause great inconvenience. |
Yatrāpi mahāsaṅghabhogo hoti, ārāmikā kulānaṃ gāvo rundhanti, udakavāraṃ paṭisedhenti, manussā vīhisīsaṃ gahetvā "passatha tumhākaṃ ārāmikānaṃ kamma"nti saṅghassa dassenti. |
And where there is extensive property belonging to the Community, the monastery attendants impound cattle belonging to families and deny the water supply [to their crops]. Then people bring an ear of paddy and show it to the Community saying “Look at your monastery attendants’ work.” |
Tena tena kāraṇena rājarājamahāmattānaṃ gharadvāraṃ gantabbaṃ hoti, ayampi khettasannissiteneva saṅgahito. |
For one reason or another he has to go to the portals of the king or the king’s ministers. This [matter of property belonging to the Community] is included by [a monastery that is] near arable fields. |
Visabhāgānaṃ puggalānaṃ atthitāti yattha aññamaññaṃ visabhāgaverī bhikkhū viharanti, ye kalahaṃ karontā mā, bhante, evaṃ karothāti vāriyamānā etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhāti vattāro bhavanti. |
14. 13. Presence of incompatible persons: where there are bhikkhus living who are incompatible and mutually hostile, when they clash and it is protested, “Venerable sirs, do not do so,” they exclaim, “We no longer count now that this refuse-rag wearer has come. ” |
Yopi udakapaṭṭanaṃ vā thalapaṭṭanaṃ vā nissito hoti, tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussā okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethāti ghaṭṭayantā aphāsuṃ karonti. |
15. 14. One with a nearby water port of entry or land port of entry3 is made inconvenient by people constantly arriving respectively by ship or by caravan and crowding round, asking for space or for drinking water or salt. |
Paccantasannissite pana manussā buddhādīsu appasannā honti. |
16.15. In the case of one near the border countries, people have no trust in the Buddha, etc., there. |
Rajjasīmasannissite rājabhayaṃ hoti. |
16. In one near the frontier of a kingdom there is fear of kings. |
Tañhi padesaṃ eko rājā na mayhaṃ vase vattatīti paharati, itaropi na mayhaṃ vase vattatīti. |
For perhaps one king attacks that place, thinking, “It does not submit to my rule,” and the other does likewise, thinking, “It does not submit to my rule.” |
Tatrāyaṃ bhikkhu kadāci imassa rañño vijite vicarati, kadāci etassa. |
A bhikkhu lives there when it is conquered by one king and when it is conquered by the other. |
Atha naṃ "carapuriso aya"nti maññamānā anayabyasanaṃ pāpenti. |
Then they suspect him of spying, and they bring about his undoing. |
Asappāyatāti visabhāgarūpādiārammaṇasamosaraṇena vā amanussapariggahitatāya vā asappāyatā. |
17.17. Unsuitability is that due to the risk of encountering visible data, etc., of the opposite sex as objects or to haunting by non-human beings. |
Tatridaṃ vatthu. |
Here is a story. |
Eko kira thero araññe vasati. |
An elder lived in a forest, it seems. |
Athassa ekā yakkhinī paṇṇasāladvāre ṭhatvā gāyi. |
Then an ogress stood in the door of his leaf hut and sang. |
So nikkhamitvā dvāre aṭṭhāsi, sā gantvā caṅkamanasīse gāyi. |
The elder came out and stood in the door. She went to the end of the walk and sang. |
Thero caṅkamanasīsaṃ agamāsi. |
The elder went to the end of the walk. |
Sā sataporise papāte ṭhatvā gāyi. |
She stood in a chasm a hundred fathoms deep and sang. |
Thero paṭinivatti. |
The elder recoiled. |
Atha naṃ sā vegenāgantvā gahetvā "mayā, bhante, na eko na dve tumhādisā khāditā"ti āha. |
Then she suddenly grabbed him saying, “Venerable sir, it is not just one or two of the likes of you I have eaten. ” |
Kalyāṇamittānaṃ alābhoti yattha na sakkā hoti ācariyaṃ vā ācariyasamaṃ vā upajjhāyaṃ vā upajjhāyasamaṃ vā kalyāṇamittaṃ laddhuṃ. |
18.18. Lack of good friends: where it is not possible to find a good friend as a teacher or the equivalent of a teacher or a preceptor or the equivalent of a preceptor, |
Tattha so kalyāṇamittānaṃ alābho mahādosoyevāti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato ananurūpoti veditabbo. |
the lack of good friends there is a serious fault. One that has any of those eighteen faults should be understood as unfavourable. |
Vuttampi cetaṃ aṭṭhakathāsu – |
And this is said in the commentaries: |
Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ; |
A large abode, a new abode, One tumbling down, one near a road, |
Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca. |
One with a pond, or leaves, or flowers, Or fruits, or one that people seek; |
Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ; |
In cities, among timber, fields, Where people quarrel, in a port, |
Paccantasīmāsappāyaṃ, yattha mitto na labbhati. |
In border lands, on frontiers, Unsuitableness, and no good friend— |
Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito; |
These are the eighteen instances A wise man needs to recognize |
Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathāti. |
And give them full as wide a berth As any footpad-hunted road. |
Anurūpavihāro Table view Original pali |
53.Yo pana gocaragāmato nātidūranāccāsannatādīhi pañcahaṅgehi samannāgato, ayaṃ anurūpo nāma. |
19.One that has the five factors beginning with “not too far from and not too near to” the alms resort is called favourable. |
Vuttañhetaṃ bhagavatā – "kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? |
For this is said by the Blessed One: “And how has a lodging five factors, bhikkhus? |
Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti nāccāsannaṃ gamanāgamanasampannaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ, appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. |
Here, bhikkhus, (1) a lodging is not too far, not too near, and has a path for going and coming. (2) It is little frequented by day with little sound and few voices by night. (3) There is little contact with gadflies, flies, wind, burning [sun] and creeping things. (4) One who lives in that lodging easily obtains robes, alms food, lodging, and the requisite of medicine as cure for the sick. |
Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati 'idaṃ, bhante, kathaṃ imassa ko attho'ti, tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhaṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. |
(5) In that lodging there are elder bhikkhus living who are learned, versed in the scriptures, observers of the Dhamma, observers of the Vinaya, observers of the Codes, and when from time to time one asks them questions, ‘How is this, venerable sir? What is the meaning of this? ’ then those venerable ones reveal the unrevealed, explain the unexplained, and remove doubt about the many things that raise doubts. |
Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī"ti (a. ni. 10.11). |
This, bhikkhus, is how a lodging has five factors”(A V 15). |
Ayaṃ "samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenā"ti ettha vitthāro. |
These are the details for the clause, “After that he should avoid a monastery unfavourable to the development of concentration and go to live in one that is favourable” (III.28). |
Khuddakapalibodhā Table view Original pali |
54.Khuddakapalibodhupacchedaṃ katvāti evaṃ patirūpe vihāre viharantena yepissa te honti khuddakapalibodhā, tepi upacchinditabbā. |
20. Then he should sever the lesser impediments (III.28): one living in such a favourable monastery should sever any minor impediments that he may still have, |
Seyyathidaṃ, dīghāni kesanakhalomāni chinditabbāni. |
that is to say, long head hair, nails, and body hair should be cut, |
Jiṇṇacīvaresu daḷhīkammaṃ vā tunnakammaṃ vā kātabbaṃ. |
mending and patching of old robes should be done, |
Kiliṭṭhāni vā rajitabbāni. |
or those that are soiled should be dyed. |
Sace patte malaṃ hoti, patto pacitabbo. |
If there is a stain on the bowl, the bowl should be baked. |
Mañcapīṭhādīni sodhetabbānīti. |
The bed, chair, etc., should be cleaned up. |
"Ayaṃ khuddakapalibodhupacchedaṃ katvā"ti ettha vitthāro. |
These are the details for the clause, “Then he should sever the lesser impediments. ” |
Bhāvanāvidhānaṃ Table view Original pali |
55.Idāni sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ettha ayaṃ pathavīkasiṇaṃ ādiṃ katvā sabbakammaṭṭhānavasena vitthārakathā hoti. |
21. Now, with the clause, And not overlook any of the directions for development (III.28), the time has come for the detailed exposition of all meditation subjects, starting with the earth kasiṇa. |
Evaṃ upacchinnakhuddakapalibodhena hi bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena bhattasammadaṃ paṭivinodetvā pavivitte okāse sukhanisinnena katāya vā akatāya vā pathaviyā nimittaṃ gaṇhitabbaṃ. |
[THE EARTH KASIṆA] When a bhikkhu has thus severed the lesser impediments, then, on his return from his alms round after his meal and after he has got rid of drowsiness due to the meal, he should sit down comfortably in a secluded place and apprehend the sign in earth that is either made up or not made up. |
Vuttañhetaṃ – |
22. For this is said:4 |
"Pathavīkasiṇaṃ uggaṇhanto pathaviyaṃ nimittaṃ gaṇhāti kate vā akate vā sāntake, no anantake, sakoṭiye, no akoṭiye, savaṭṭume, no avaṭṭume, sapariyante, no apariyante, suppamatte vā sarāvamatte vā. |
“One who is learning the earth kasiṇa apprehends the sign in earth that is either made up or not made up; that is bounded, not unbounded; limited, not unlimited; with a periphery, not without a periphery; circumscribed, not uncircumscribed; either the size of a bushel (suppa) or the size of a saucer (sarāva). |
So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti. |
He sees to it that that sign is well apprehended, well attended to, well defined. |
So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati 'addhā imāya paṭipadāya jarāmaraṇamhā muccissāmī'ti. |
Having done that, and seeing its advantages and perceiving it as a treasure, building up respect for it, making it dear to him, he anchors his mind to that object, thinking, ‘Surely in this way I shall be freed from aging and death.’ |
So vivicceva kāmehi - pe - paṭhamaṃ jhānaṃ upasampajja viharatī"ti. |
Secluded from sense desires … he enters upon and dwells in the first jhāna …” |
Tattha yena atītabhavepi sāsane vā isipabbajjāya vā pabbajitvā pathavīkasiṇe catukkapañcakajjhānāni nibbattitapubbāni, evarūpassa puññavato upanissayasampannassa akatāya pathaviyā kasitaṭṭhāne vā khalamaṇḍale vā nimittaṃ uppajjati, mallakattherassa viya. |
23. Herein, when in a previous becoming a man has gone forth into homelessness in the Dispensation or [outside it] with the rishis’ going forth and has already produced the jhāna tetrad or pentad on the earth kasiṇa, and so has such merit and the support [of past practice of jhāna] as well, then the sign arises in him on earth that is not made up, that is to say, on a ploughed area or on a threshing floor, as in the Elder Mallaka’s case. |
Tassa kirāyasmato kasitaṭṭhānaṃ olokentassa taṃṭhānappamāṇameva nimittaṃ udapādi. |
It seems that while that venerable one was looking at a ploughed area the sign arose in him the size of that area. |
So taṃ vaḍḍhetvā pañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi. |
He extended it and attained the jhāna pentad. Then by establishing insight with the jhāna as the basis for it, he reached Arahantship. |
Yo panevaṃ akatādhikāro hoti, tena ācariyasantike uggahitakammaṭṭhānavidhānaṃ avirādhetvā cattāro kasiṇadose pariharantena kasiṇaṃ kātabbaṃ. |
[MAKING AN EARTH KASIṆA] 24. But when a man has had no such previous practice, he should make a kasiṇa, guarding against the four faults of a kasiṇa and not overlooking any of the directions for the meditation subject learnt from the teacher. |
Nīlapītalohitaodātasambhedavasena hi cattāro pathavīkasiṇadosā. |
Now, the four faults of the earth kasiṇa are due to the intrusion of blue, yellow, red or white. |
Tasmā nīlādivaṇṇaṃ mattikaṃ aggahetvā gaṅgāvahe mattikāsadisāya aruṇavaṇṇāya mattikāya kasiṇaṃ kātabbaṃ. |
So instead of using clay of such colours, he should make the kasiṇa of clay like that in the stream of the Gangā,5 which is the colour of the dawn. |
Tañca kho vihāramajjhe sāmaṇerādīnaṃ sañcaraṇaṭṭhāne na kātabbaṃ. |
And he should make it not in the middle of the monastery in a place where novices, etc., are about |
Vihārapaccante pana paṭicchannaṭṭhāne pabbhāre vā paṇṇasālāya vā saṃhārimaṃ vā tatraṭṭhakaṃ vā kātabbaṃ. |
but on the confines of the monastery in a screened place, either under an overhanging rock or in a leaf hut. He can make it either portable or as a fixture. |
Tatra saṃhārimaṃ catūsu daṇḍakesu pilotikaṃ vā cammaṃ vā kaṭasārakaṃ vā bandhitvā tattha apanītatiṇamūlasakkharakathalikāya sumadditāya mattikāya vuttappamāṇaṃ vaṭṭaṃ limpetvā kātabbaṃ. |
25.Of these, a portable one should be made by tying rags of leather or matting onto four sticks and smearing thereon a disk of the size already mentioned, using clay picked clean of grass, roots, gravel, and sand, and well kneaded. |
Taṃ parikammakāle bhūmiyaṃ attharitvā oloketabbaṃ. |
At the time of the preliminary work it should be laid on the ground and looked at. |
Tatraṭṭhakaṃ bhūmiyaṃ padumakaṇṇikākārena khāṇuke ākoṭetvā vallīhi vinandhitvā kātabbaṃ. |
A fixture should be made by knocking stakes into the ground in the form of a lotus calyx, lacing them over with creepers. |
Yadi sā mattikā nappahoti, adho aññaṃ pakkhipitvā uparibhāge suparisodhitāya aruṇavaṇṇāya mattikāya vidatthicaturaṅgulavitthāraṃ vaṭṭaṃ kātabbaṃ. |
If the clay is insufficient, then other clay should be put underneath and a disk a span and four fingers across made on top of that with the quite pure dawn-coloured clay. |
Etadeva hi pamāṇaṃ sandhāya "suppamattaṃ vā sarāvamattaṃ vā"ti vuttaṃ. |
For it was with reference only to measurement that it was said above either the size of a bushel or the size of a saucer (§22). |
"Sāntake no anantake"tiādi panassa paricchedatthāya vuttaṃ. |
But that is bounded, not unbounded was said to show its delimitedness. |
56.Tasmā evaṃ vuttappamāṇaparicchedaṃ katvā rukkhapāṇikā visabhāgavaṇṇaṃ samuṭṭhapeti. |
26. So, having thus made it delimited and of the size prescribed, he should scrape it down with a stone trowel—a wooden trowel turns it a bad colour, |
Tasmā taṃ aggahetvā pāsāṇapāṇikāya ghaṃsetvā samaṃ bherītalasadisaṃ katvā taṃ ṭhānaṃ sammajjitvā nhatvā āgantvā kasiṇamaṇḍalato aḍḍhateyyahatthantare padese paññatte vidatthicaturaṅgulapādake suatthate pīṭhe nisīditabbaṃ. |
so that should not be employed—and make it as even as the surface of a drum. Then he should sweep the place out and have a bath. On his return he should seat himself on a well-covered chair with legs a span and four fingers high, prepared in a place that is two and a half cubits [that is, two and a half times elbow to finger-tip] from the kasiṇa disk. |
Tato dūratare nisinnassa hi kasiṇaṃ na upaṭṭhāti, āsannatare kasiṇadosā paññāyanti. |
For the kasiṇa does not appear plainly to him if he sits further off than that; and if he sits nearer than that, faults in the kasiṇa appear. |
Uccatare nisinnena gīvaṃ onamitvā oloketabbaṃ hoti, nīcatare jaṇṇukāni rujanti. |
If he sits higher up, he has to look at it with his neck bent; and if he sits lower down, his knees ache. |
Tasmā vuttanayeneva nisīditvā "appassādā kāmā"tiādinā nayena kāmesu ādīnavaṃ paccavekkhitvā kāmanissaraṇe sabbadukkhasamatikkamupāyabhūte nekkhamme jātābhilāsena buddhadhammasaṅghaguṇānussaraṇena pītipāmojjaṃ janayitvā "ayaṃ dāni sā sabbabuddha paccekabuddha ariyasāvakehi paṭipannā nekkhammapaṭipadā"ti paṭipattiyā sañjātagāravena "addhā imāya paṭipadāya pavivekasukharasassa bhāgī bhavissāmī"ti ussāhaṃ janayitvā samena ākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ. |
[STARTING CONTEMPLATION] 27.So, after seating himself in the way stated, he should review the dangers in sense desires in the way beginning, “Sense desires give little enjoyment” (M I 91) and arouse longing for the escape from sense desires, for the renunciation that is the means to the surmounting of all suffering. He should next arouse joy of happiness by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha; then awe by thinking, “Now, this is the way of renunciation entered upon by all Buddhas, Paccekabuddhas and noble disciples”; and then eagerness by thinking, “In this way I shall surely come to know the taste of the bliss-(sukha) of seclusion.” [125] After that he should open his eyes moderately, apprehend the sign, and so proceed to develop it. 6 |
Atiummīlayato hi cakkhu kilamati, maṇḍalañca ativibhūtaṃ hoti, tenassa nimittaṃ nuppajjati. |
28.If he opens his eyes too wide, they get fatigued and the disk becomes too obvious, which prevents the sign becoming apparent to him. |
Atimandaṃ ummīlayato maṇḍalamavibhūtaṃ hoti, cittañca līnaṃ hoti, evampi nimittaṃ nuppajjati. |
If he opens them too little, the disk is not obvious enough, and his mind becomes drowsy, which also prevents the sign becoming apparent to him. |
Tasmā ādāsatale mukhanimittadassinā viya samenākārena cakkhūni ummīletvā nimittaṃ gaṇhantena bhāvetabbaṃ, na vaṇṇo paccavekkhitabbo, na lakkhaṇaṃ manasikātabbaṃ. |
So he should develop it by apprehending the sign (nimitta), keeping his eyes open moderately, as if he were seeing the reflection of his face (mukha-nimitta) on the surface of a looking- glass. 7 29.The colour should not be reviewed. The characteristic should not be given attention.8 |
Apica vaṇṇaṃ amuñcitvā nissayasavaṇṇaṃ katvā ussadavasena paṇṇattidhamme cittaṃ paṭṭhapetvā manasi kātabbaṃ. |
But rather, while not ignoring the colour, attention should be given by setting the mind on the [name] concept as the most outstanding mental datum, relegating the colour to the position of a property of its physical support. |
Pathavī mahī, medinī, bhūmi, vasudhā, vasundharātiādīsu pathavīnāmesu yamicchati, yadassa saññānukūlaṃ hoti, taṃ vattabbaṃ. |
That [conceptual state] can be called by anyone he likes among the names for earth (pathavī) such as “earth” (pathavī), “the Great One” (mahī), “the Friendly One” (medinī), “ground” (bhūmi), “the Provider of Wealth” (vasudhā), “the Bearer of Wealth” (vasudharā), etc., whichever suits his manner of perception. |
Apica pathavīti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva pathavī pathavīti bhāvetabbaṃ. |
Still “earth” is also a name that is obvious, so it can be developed with the obvious one by saying “earth, earth.” |
Kālena ummīletvā kālena nimīletvā āvajjitabbaṃ. |
It should be adverted to now with eyes open, now with eyes shut. |
Yāva uggahanimittaṃ nuppajjati, tāva kālasatampi kālasahassampi tato bhiyyopi eteneva nayena bhāvetabbaṃ. |
And he should go on developing it in this way a hundred times, a thousand times, and even more than that, until the learning sign arises. |
57.Tassevaṃ bhāvayato yadā nimīletvā āvajjantassa ummīlitakāle viya āpāthamāgacchati, tadā uggahanimittaṃ jātaṃ nāma hoti. |
30. When, while he is developing it in this way, it comes into focus9 as he adverts with his eyes shut exactly as it does with his eyes open, then the learning sign is said to have been produced. |
Tassa jātakālato paṭṭhāya na tasmiṃ ṭhāne nisīditabbaṃ. |
After its production he should no longer sit in that place;10 |
Attano vasanaṭṭhānaṃ pavisitvā tattha nisinnena bhāvetabbaṃ. |
he should return to his own quarters and go on developing it sitting there. |
Pādadhovanapapañcaparihāratthaṃ panassa ekapaṭalikupāhanā ca kattaradaṇḍo ca icchitabbo. |
But in order to avoid the delay of foot washing, a pair of single- soled sandals and a walking stick are desirable. |
Athānena sace taruṇo samādhi kenacideva asappāyakāraṇena nassati, upāhanā āruyha kattaradaṇḍaṃ gahetvā taṃ ṭhānaṃ gantvā nimittaṃ ādāya āgantvā sukhanisinnena bhāvetabbaṃ, punappunaṃ samannāharitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. |
Then if the new concentration vanishes through some unsuitable encounter, he can put his sandals on, take his walking stick, and go back to the place to re-apprehend the sign there. When he returns he should seat himself comfortably and develop it by reiterated reaction to it and by striking at it with thought and applied thought. |
Tassevaṃ karontassa anukkamena nīvaraṇāni vikkhambhanti, kilesā sannisīdanti, upacārasamādhinā cittaṃ samādhiyati, paṭibhāganimittaṃ uppajjati. |
[THE COUNTERPART SIGN] 31. As he does so, the hindrances eventually become suppressed, the defilements subside, the mind becomes concentrated with access concentration, and the counterpart sign arises. |
Tatrāyaṃ purimassa ca uggahanimittassa imassa ca viseso, uggahanimitte kasiṇadoso paññāyati, paṭibhāganimittaṃ thavikato nihatādāsamaṇḍalaṃ viya sudhotasaṅkhathālaṃ viya valāhakantarā nikkhantacandamaṇḍalaṃ viya meghamukhe balākā viya uggahanimittaṃ padāletvā nikkhantamiva tato sataguṇaṃ sahassaguṇaṃ suparisuddhaṃ hutvā upaṭṭhāti. |
The difference between the earlier learning sign and the counterpart sign is this. In the learning sign any fault in the kasiṇa is apparent. But the counterpart sign [126] appears as if breaking out from the learning sign, and a hundred times, a thousand times more purified, like a looking-glass disk drawn from its case, like a mother-of-pearl dish well washed, like the moon’s disk coming out from behind a cloud, like cranes against a thunder cloud. |
Tañca kho neva vaṇṇavantaṃ, na saṇṭhānavantaṃ. |
But it has neither colour nor shape; |
Yadi hi taṃ īdisaṃ bhaveyya, cakkhuviññeyyaṃ siyā oḷārikaṃ sammasanupagaṃ tilakkhaṇabbhāhataṃ, na panetaṃ tādisaṃ. |
for if it had, it would be cognizable by the eye, gross, susceptible of comprehension [by insight—(see XX.2f.)] and stamped with the three characteristics. 11 But it is not like that. |
Kevalañhi samādhilābhino upaṭṭhānākāramattaṃ saññajametanti. |
For it is born only of perception in one who has obtained concentration, being a mere mode of appearance.12 |
58.Uppannakālato ca panassa paṭṭhāya nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva, upacārasamādhinā cittaṃ samāhitamevāti. |
But as soon as it arises the hindrances are quite suppressed, the defilements subside, and the mind becomes concentrated in access concentration. |
Duvidho hi samādhi upacārasamādhi ca appanāsamādhi ca. |
[THE TWO KINDS OF CONCENTRATION] 32.Now, concentration is of two kinds, that is to say, access concentration and absorption concentration: |
Dvīhākārehi cittaṃ samādhiyati upacārabhūmiyaṃ vā paṭilābhabhūmiyaṃ vā. |
the mind becomes concentrated in two ways, that is, on the plane of access and on the plane of obtainment. |
Tattha upacārabhūmiyaṃ nīvaraṇappahānena cittaṃ samāhitaṃ hoti. |
Herein, the mind becomes concentrated on the plane of access by the abandonment of the hindrances, |
Paṭilābhabhūmiyaṃ aṅgapātubhāvena. |
and on the plane of obtainment by the manifestation of the jhāna factors. |
Dvinnaṃ pana samādhīnaṃ idaṃ nānākāraṇaṃ, upacāre aṅgāni na thāmajātāni honti, aṅgānaṃ athāmajātattā, yathā nāma daharo kumārako ukkhipitvā ṭhapiyamāno punappunaṃ bhūmiyaṃ patati, evameva upacāre uppanne cittaṃ kālena nimittamārammaṇaṃ karoti, kālena bhavaṅgamotarati. |
33.The difference between the two kinds of concentration is this. The factors are not strong in access. It is because they are not strong that when access has arisen, the mind now makes the sign its object and now re-enters the life- continuum,13 just as when a young child is lifted up and stood on its feet, it repeatedly falls down on the ground. |
Appanāyaṃ pana aṅgāni thāmajātāni honti, tesaṃ thāmajātattā, yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evameva appanāsamādhimhi uppanne cittaṃ sakiṃ bhavaṅgavāraṃ chinditvā kevalampi rattiṃ kevalampi divasaṃ tiṭṭhati, kusalajavanapaṭipāṭivaseneva pavattatīti. |
But the factors are strong in absorption. It is because they are strong that when absorption concentration has arisen, the mind, having once interrupted the flow of the life-continuum, carries on with a stream of profitable impulsion for a whole night and for a whole day, just as a healthy man, after rising from his seat, could stand for a whole day. |
Tatra yadetaṃ upacārasamādhinā saddhiṃ paṭibhāganimittaṃ uppannaṃ, tassa uppādanaṃ nāma atidukkaraṃ. |
34. The arousing of the counterpart sign, which arises together with access concentration, is very difficult. |
Tasmā sace teneva pallaṅkena taṃ nimittaṃ vaḍḍhetvā appanaṃ adhigantuṃ sakkoti, sundaraṃ. |
Therefore if he is able to arrive at absorption in that same session by extending the sign, it is good. |
No ce sakkoti, athānena taṃ nimittaṃ appamattena cakkavattigabbho viya rakkhitabbaṃ. |
If not, then he must guard the sign diligently as if it were the foetus of a Wheel-turning Monarch (World-ruler). |
Evañhi – |
|
Nimittaṃ rakkhato laddha-parihāni na vijjati; |
So guard the sign, nor count the cost, And what is gained will not be lost; |
Ārakkhamhi asantamhi, laddhaṃ laddhaṃ vinassati. |
Who fails to have this guard maintained Will lose each time what he has gained. |
Sattasappāyā Table view Original pali |
59.Tatrāyaṃ rakkhaṇavidhi – |
35.Herein, the way of guarding it is this: |
Āvāso gocaro bhassaṃ, puggalo bhojanaṃ utu; |
(1) Abode, (2) resort, (3) and speech, (4) and person, (5) The food, (6) the climate, |
Iriyāpathoti sattete, asappāye vivajjaye. |
(7) and the posture— Eschew these seven different kinds Whenever found unsuitable. |
Sappāye satta sevetha, evañhi paṭipajjato; |
But cultivate the suitable; For one perchance so doing finds |
Nacireneva kālena, hoti kassaci appanā. |
He need not wait too long until Absorption shall his wish fulfil. |
Tatrassa yasmiṃ āvāse vasantassa anuppannaṃ vā nimittaṃ nuppajjati, uppannaṃ vā vinassati, anupaṭṭhitā ca sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo. |
36.1. Herein, an abode is unsuitable if, while he lives in it, the unarisen sign does not arise in him or is lost when it arises, and where unestablished mindfulness fails to become established and the unconcentrated mind fails to become concentrated. |
Yattha nimittaṃ uppajjati ceva thāvarañca hoti, sati upaṭṭhāti, cittaṃ samādhiyati nāgapabbatavāsīpadhāniyatissattherassa viya, ayaṃ sappāyo. |
That is suitable in which the sign arises and becomes confirmed, in which mindfulness becomes established and the mind becomes concentrated, as in the Elder Padhāniya-Tissa, resident at Nāgapabbata. |
Tasmā yasmiṃ vihāre bahū āvāsā honti, tattha ekamekasmiṃ tīṇi tīṇi divasāni vasitvā yatthassa cittaṃ ekaggaṃ hoti, tattha vasitabbaṃ. |
So if a monastery has many abodes he can try them one by one, living in each for three days, and stay on where his mind becomes unified. |
Āvāsasappāyatāya hi tambapaṇṇidīpamhi cūḷanāgaleṇe vasantā tattheva kammaṭṭhānaṃ gahetvā pañcasatā bhikkhū arahattaṃ pāpuṇiṃsu. |
For it was due to suitability of abode that five hundred bhikkhus reached Arahantship while still dwelling in the Lesser Nāga Cave (Cūḷa-nāga-leṇa) in Tambapaṇṇi Island (Sri Lanka) after apprehending their meditation subject there. |
Sotāpannādīnaṃ pana aññattha ariyabhūmiṃ patvā tattha arahattappattānañca gaṇanā natthi. |
There is no counting the stream- enterers who have reached Arahantship there after reaching the noble plane elsewhere; |
Evamaññesupi cittalapabbatavihārādīsu. |
so too in the monastery of Cittalapabbata, and others. |
Gocaragāmo pana yo senāsanato uttarena vā dakkhiṇena vā nātidūre diyaḍḍhakosabbhantare hoti sulabhasampannabhikkho, so sappāyo. |
37. 2. An alms-resort village lying to the north or south of the lodging, not too far, within one kosa and a half, and where alms food is easily obtained, is suitable. |
Viparīto asappāyo. |
The opposite kind is unsuitable. 14 |
Bhassanti dvattiṃsatiracchānakathāpariyāpannaṃ asappāyaṃ, tañhissa nimittantaradhānāya saṃvattati. |
38.3. Speech: that included in the thirty-two kinds of aimless talk is unsuitable; for it leads to the disappearance of the sign. |
Dasakathāvatthunissitaṃ sappāyaṃ, tampi mattāya bhāsitabbaṃ. |
But talk based on the ten examples of talk is suitable, though even that should be discussed with moderation. 15 |
Puggalopi atiracchānakathiko sīlādiguṇasampanno, yaṃ nissāya asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā cittaṃ thirataraṃ hoti, evarūpo sappāyo. |
39. 4. Person: one not given to aimless talk, who has the special qualities of virtue, etc., by acquaintanceship with whom the unconcentrated mind becomes concentrated, or the concentrated mind becomes more so, is suitable. |
Kāyadaḷhībahulo pana tiracchānakathiko asappāyo. |
One who is much concerned with his body,16 who is addicted to aimless talk, is unsuitable; |
So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti, tādisañca āgamma koṭapabbatavāsīdaharasseva samāpattipi nassati, pageva nimittaṃ. |
for he only creates disturbances, like muddy water added to clear water. And it was owing to one such as this that the attainments of the young bhikkhu who lived at Koṭapabbata vanished, not to mention the sign. |
Bhojanaṃ pana kassaci madhuraṃ, kassaci ambilaṃ sappāyaṃ hoti. |
40. 5. Food: Sweet food suits one, sour food another. |
Utupi kassaci sīto, kassaci uṇho sappāyo hoti. |
6. Climate: a cool climate suits one, a warm one another. |
Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu hoti, asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti, taṃ bhojanaṃ so ca utu sappāyo. |
So when he finds that by using certain food or by living in a certain climate he is comfortable, or his unconcentrated mind becomes concentrated, or his concentrated mind becomes more so, then that food or that climate is suitable. |
Itaraṃ bhojanaṃ itaro ca utu asappāyo. |
Any other food or climate is unsuitable. |
Iriyāpathesupi kassaci caṅkamo sappāyo hoti, kassaci sayanaṭṭhānanisajjānaṃ aññataro. |
41. 7. Postures: walking suits one; standing or sitting or lying down suits another. |
Tasmā taṃ āvāsaṃ viya tīṇi divasāni upaparikkhitvā yasmiṃ iriyāpathe asamāhitaṃ vā cittaṃ samādhiyati, samāhitaṃ vā thirataraṃ hoti, so sappāyo. |
So he should try them, like the abode, for three days each, and that posture is suitable in which his unconcentrated mind becomes concentrated or his concentrated mind becomes more so. |
Itaro asappāyoti veditabbo. |
Any other should be understood as unsuitable. |
Iti imaṃ sattavidhaṃ asappāyaṃ vajjetvā sappāyaṃ sevitabbaṃ. |
So he should avoid the seven unsuitable kinds and cultivate the suitable. |
Evaṃ paṭipannassa hi nimittāsevanabahulassa nacireneva kālena hoti kassaci appanā. |
For when he practices in this way, assiduously cultivating the sign, then, “he need not wait too long until absorption shall his wish fulfil. ” |
Dasavidhaappanākosallaṃ Table view Original pali |
60.Yassa pana evampi paṭipajjato na hoti, tena dasavidhaṃ appanākosallaṃ sampādetabbaṃ. |
42.However, if this does not happen while he is practicing in this way, then he should have recourse to the ten kinds of skill in absorption. |
Tatrāyaṃ nayo, dasāhākārehi appanākosallaṃ icchitabbaṃ, vatthuvisadakiriyato, indriyasamattapaṭipādanato, nimittakusalato, yasmiṃ samaye cittaṃ paggahetabbaṃ tasmiṃ samaye cittaṃ paggaṇhāti, yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti, yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ tasmiṃ samaye cittaṃ sampahaṃseti, yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ tasmiṃ samaye cittaṃ ajjhupekkhati, asamāhitapuggalaparivajjanato, samāhitapuggalasevanato, tadadhimuttatoti. |
Here is the method. Skill in absorption needs [to be dealt with in] ten aspects: (1) making the basis clean, (2) maintaining balanced faculties, (3) skill in the sign, (4) he exerts the mind on an occasion when it should be exerted, (5) he restrains the mind on an occasion when it should be restrained, (6) he encourages the mind on an occasion when it should be encouraged, (7) he looks on at the mind with equanimity when it should be looked on at with equanimity, (8) avoidance of unconcentrated persons, (9) cultivation of concentrated persons, (10) resoluteness upon that (concentration). |
61.Tattha vatthuvisadakiriyā nāma ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. |
43.1. Herein, making the basis clean is cleansing the internal and the external basis. |
Yadā hissa kesanakhalomāni dīghāni honti, sarīraṃ vā sedamalaggahitaṃ, tadā ajjhattikavatthu avisadaṃ hoti aparisuddhaṃ. |
For when his head hair, nails and body hair are long, or when the body is soaked with sweat, then the internal basis is unclean and unpurified. |
Yadā panassa cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ hoti, tadā bāhiravatthu avisadaṃ hoti aparisuddhaṃ. |
But when an old dirty smelly robe is worn or when the lodging is dirty, then the external basis is unclean and unpurified. |
Ajjhattikabāhire ca vatthumhi avisade uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti, aparisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. |
When the internal and external bases are unclean, then the knowledge in the consciousness and consciousness- concomitants that arise is unpurified, like the light of a lamp’s flame that arises with an unpurified lamp-bowl, wick and oil as its support; |
Aparisuddhena ñāṇena saṅkhāre sammasato saṅkhārāpi avibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ viruḷhiṃ vepullaṃ na gacchati. |
formations do not become evident to one who tries to comprehend them with unpurified knowledge, and when he devotes himself to his meditation subject, it does not come to growth, increase and fulfilment. |
Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti parisuddhaṃ, parisuddhāni dīpakapallikavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. |
44.But when the internal and external bases are clean, then the knowledge in the consciousness and consciousness-concomitants that arise is clean and purified, like the light of a lamp’s flame that arises with a purified lamp bowl, wick and oil as its support; |
Parisuddhena ca ñāṇena saṅkhāre sammasato saṅkhārāpi vibhūtā honti, kammaṭṭhānamanuyuñjato kammaṭṭhānampi vuḍḍhiṃ virūḷhiṃ vepullaṃ gacchati. |
formations become evident to one who tries to comprehend them with purified knowledge, and as he devotes himself to his meditation subject, it comes to growth, increase and fulfilment. |
62.Indriyasamattapaṭipādanaṃnāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. |
45. 2. Maintaining balanced faculties is equalizing the [five] faculties of faith and the rest. |
Sace hissa saddhindriyaṃ balavaṃ hoti itarāni mandāni, tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti, tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. |
For if his faith faculty is strong and the others weak, then the energy faculty cannot perform its function of exerting, the mindfulness faculty its function of establishing, the concentration faculty its function of not distracting, and the understanding faculty its function of seeing. So in that case the faith faculty should be modified either by reviewing the individual essences of the states [concerned, that is, the objects of attention] or by not giving [them] attention in the way in which the faith faculty became too strong. |
Vakkalittheravatthu cettha nidassanaṃ. |
And this is illustrated by the story of the Elder Vakkali (S III 119). |
Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ, tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. |
46.Then if the energy faculty is too strong, the faith faculty cannot perform its function of resolving, nor can the rest of the faculties perform their several functions. So in that case the energy faculty should be modified by developing tranquillity, and so on. |
Tatrāpi soṇattheravatthu dassetabbaṃ. |
And this should be illustrated by the story of the Elder Soṇa (Vin I 179–85; A III 374–76). |
Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā. |
So too with the rest; for it should be understood that when anyone of them is too strong the others cannot perform their several functions. |
Visesato panettha saddhāpaññānaṃ samādhivīriyānañca samataṃ pasaṃsanti. |
47. However, what is particularly recommended is balancing faith with understanding, and concentration with energy. |
Balavasaddho hi mandapañño muddhappasanno hoti, avatthusmiṃ pasīdati. |
For one strong in faith and weak in understanding has confidence uncritically and groundlessly. |
Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati, bhesajjasamuṭṭhito viya rogo atekiccho hoti. |
One strong in understanding and weak in faith errs on the side of cunning and is as hard to cure as one sick of a disease caused by medicine. |
Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati. |
With the balancing of the two a man has confidence only when there are grounds for it. |
Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ abhibhavati. |
Then idleness overpowers one strong in concentration and weak in energy, since concentration favours idleness. |
Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ abhibhavati. |
Agitation overpowers one strong in energy and weak in concentration, since energy favours agitation. |
Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati. |
But concentration coupled with energy cannot lapse into idleness, |
Vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati, tasmā tadubhayaṃ samaṃ kātabbaṃ. |
and energy coupled with concentration cannot lapse into agitation. So these two should be balanced; |
Ubhayasamatāya hi appanā hoti. |
for absorption comes with the balancing of the two. |
Apica samādhikammikassa balavatīpi saddhā vaṭṭati. |
48. Again, [concentration and faith should be balanced]. One working on concentration needs strong faith, |
Evaṃ saddahanto okappento appanaṃ pāpuṇissati. |
since it is with such faith and confidence that he reaches absorption. |
Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati. |
Then there is [balancing of] concentration and understanding. One working on concentration needs strong unification, |
Evañhi so appanaṃ pāpuṇāti. |
since that is how he reaches absorption; |
Vipassanākammikassa paññā balavatī vaṭṭati. |
and one working on insight needs strong understanding, |
Evañhi so lakkhaṇapaṭivedhaṃ pāpuṇāti. |
since that is how he reaches penetration of characteristics; |
Ubhinnaṃ pana samatāyapi appanā hotiyeva. |
but with the balancing of the two he reaches absorption as well. |
Sati pana sabbattha balavatī vaṭṭati. |
49. Strong mindfulness, however, is needed in all instances; |
Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato kosajjapakkhena ca samādhinā kosajjapātato rakkhati, tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu, sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā. |
for mindfulness protects the mind from lapsing into agitation through faith, energy and understanding, which favour agitation, and from lapsing into idleness through concentration, which favours idleness. So it is as desirable in all instances as a seasoning of salt in all sauces, as a prime minister in all the king’s business. |
Tenāha – "sati ca pana sabbatthikā vuttā bhagavatā. |
Hence it is said [in the commentaries (D-a 788, M-a I 292, etc)]: “And mindfulness has been called universal by the Blessed One. |
Kiṃ kāraṇā? |
For what reason? |
Cittañhi satipaṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na vinā satiyā cittassa paggahaniggaho hotī"ti. |
Because the mind has mindfulness as its refuge, and mindfulness is manifested as protection, and there is no exertion and restraint of the mind without mindfulness. ” |
63.Nimittakosallaṃ nāma pathavīkasiṇādikassa cittekaggatānimittassa akatassa karaṇakosallaṃ, katassa ca bhāvanākosallaṃ, bhāvanāya laddhassa rakkhaṇakosallañca, taṃ idha adhippetaṃ. |
50. 3. Skill in the sign is skill in producing the as yet unproduced sign of unification of mind through the earth kasiṇa, etc.; and it is skill in developing [the sign] when produced, and skill in protecting [the sign] when obtained by development. The last is what is intended here. |
64.Kathañca yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti? |
51. 4. How does he exert the mind on an occasion when it should be exerted? |
Yadāssa atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tadā passaddhisambojjhaṅgādayo tayo abhāvetvā dhammavicayasambojjhaṅgādayo bhāveti. |
When his mind is slack with over-laxness of energy, etc., then, instead of developing the three enlightenment factors beginning with tranquillity, he should develop those beginning with investigation-of-states. |
Vuttañhetaṃ bhagavatā – |
For this is said by the Blessed One: |
"Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya, bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti? |
“Bhikkhus, suppose a man wanted to make a small fire burn up, and he put wet grass on it, put wet cow-dung on it, put wet sticks on it, sprinkled it with water, and scattered dust on it, would that man be able to make the small fire burn up?” [131] |
No hetaṃ, bhante. |
—“No, venerable sir.” |
Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhi - pe - akālo upekkhāsambojjhaṅgassa bhāvanāya. |
—“So too, bhikkhus, when the mind is slack, that is not the time to develop the tranquillity enlightenment factor, the concentration enlightenment factor or the equanimity enlightenment factor. |
Taṃ kissa hetu? |
Why is that? |
Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi dusamuṭṭhāpayaṃ hoti. |
Because a slack mind cannot well be roused by those states. |
Yasmiṃ ca kho, bhikkhave, līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. |
When the mind is slack, that is the time to develop the investigation-of-states enlightenment factor, the energy enlightenment factor and the happiness enlightenment factor. |
Taṃ kissa hetu? |
Why is that? |
Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. |
Because a slack mind can well be roused by those states. |
Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so, bhikkhave, puriso parittaṃ aggiṃ ujjāletunti? |
“Bhikkhus, suppose a man wanted to make a small fire burn up, and he put dry grass on it, put dry cow-dung on it, put dry sticks on it, blew on it with his mouth, and did not scatter dust on it, would that man be able to make that small fire burn up?” |
Evaṃ bhante"ti (saṃ. ni. 5.234). |
—“Yes, venerable sir” (S V 112). |
Ettha ca yathāsakamāhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā veditabbā. |
52. And here the development of the investigation-of-states enlightenment factor, etc., should be understood as the nutriment for each one respectively, |
Vuttañhetaṃ – |
for this is said: |
"Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā. |
“Bhikkhus, there are profitable and unprofitable states, reprehensible and blameless states, inferior and superior states, dark and bright states the counterpart of each other. |
Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). |
Wise attention much practiced therein is the nutriment for the arising of the unarisen investigation-of-states enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen investigation-of-states enlightenment factor.” |
Tathā "atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu. |
Likewise: “Bhikkhus there is the element of initiative, the element of launching, and the element of persistence. |
Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). |
Wise attention much practiced therein is the nutriment for the arising of the unarisen energy enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen energy enlightenment factors.” |
Tathā "atthi, bhikkhave, pītisambojjhaṅgaṭṭhāniyā dhammā. |
Likewise: “Bhikkhus, there are states productive of the happiness enlightenment factor. |
Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). |
Wise attention much practiced therein is the nutriment for the arising of the unarisen happiness enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen happiness enlightenment factor” (S V 104). |
Tattha sabhāvasāmaññalakkhaṇapaṭivedhavasena pavattamanasikāro kusalādīsu yoniso manasikāro nāma. |
53. Herein, wise attention given to the profitable, etc., is attention occurring in penetration of individual essences and of [the three] general characteristics. |
Ārambhadhātuādīnaṃ uppādanavasena pavattamanasikāro ārambhadhātuādīsu yoniso manasikāro nāma. |
Wise attention given to the element of initiative, etc., is attention occurring in the arousing of the element of initiative, and so on. |
Tattha ārambhadhātūti paṭhamavīriyaṃ vuccati. |
Herein, initial energy is called the element of initiative. |
Nikkamadhātūti kosajjato nikkhantattā tato balavataraṃ. |
The element of launching is stronger than that because it launches out from idleness. |
Parakkamadhātūti paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. |
The element of persistence is still stronger than that because it goes on persisting in successive later stages. |
Pītisambojjhaṅgaṭṭhāniyā dhammāti pana pītiyā eva etaṃ nāmaṃ. |
States productive of the happiness enlightenment factor is a name for happiness itself; |
Tassāpi uppādakamanasikārova yoniso manasikāro nāma. |
and attention that arouses that is wise attention. |
Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā, vatthuvisadakiriyā, indriyasamattapaṭipādanā, duppaññapuggalaparivajjanā, paññavantapuggalasevanā, gambhīrañāṇacariyapaccavekkhaṇā, tadadhimuttatāti. |
54.There are, besides, seven things that lead to the arising of the investigation- of-states enlightenment factor: (i) asking questions, (ii) making the basis clean, (iii) balancing the faculties, (iv) avoidance of persons without understanding, (v) cultivation of persons with understanding, (vi) reviewing the field for the exercise of profound knowledge, (vii) resoluteness upon that [investigation of states]. |
Ekādasadhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti apāyādibhayapaccavekkhaṇatā, vīriyāyattalokiyalokuttaravisesādhigamānisaṃsadassitā, "buddhapaccekabuddhamahāsāvakehi gatamaggo mayā gantabbo, so ca na sakkā kusītena gantu"nti evaṃ gamanavīthipaccavekkhaṇatā, dāyakānaṃ mahapphalabhāvakaraṇena piṇḍāpacāyanatā, "vīriyārambhassa vaṇṇavādī me satthā, so ca anatikkamanīyasāsano amhākañca bahūpakāro paṭipattiyā ca pūjiyamāno pūjito hoti na itarathā"ti evaṃ satthu mahattapaccavekkhaṇatā, "saddhammasaṅkhātaṃ me mahādāyajjaṃ gahetabbaṃ, tañca na sakkā kusītena gahetu"nti evaṃ dāyajjamahattapaccavekkhaṇatā, ālokasaññāmanasikārairiyāpathaparivattanaabbhokāsasevanādīhi thinamiddhavinodanatā, kusītapuggalaparivajjanatā, āraddhavīriyapuggalasevanatā, sammappadhānapaccavekkhaṇatā, tadadhimuttatāti. |
55. Eleven things lead to the arising of the energy enlightenment factor: (i) reviewing the fearfulness of the states of loss such as the hell realms, etc., (ii) seeing benefit in obtaining the mundane and supramundane distinctions dependent on energy, (iii) reviewing the course of the journey [to be travelled] thus: “The path taken by the Buddhas, Paccekabuddhas, and the great disciples has to be taken by me, and it cannot be taken by an idler,” (iv) being a credit to the alms food by producing great fruit for the givers, (v) reviewing the greatness of the Master thus: “My Master praises the energetic, and this unsurpassable Dispensation that is so helpful to us is honoured in the practice, not otherwise,” (vi) reviewing the greatness of the heritage thus: “It is the great heritage called the Good Dhamma that is to be acquired by me, and it cannot be acquired by an idler,” (vii) removing stiffness and torpor by attention to perception of light, change of postures, frequenting the open air, etc., (viii) avoidance of idle persons, (ix) cultivation of energetic persons, (x) reviewing the right endeavours, (xi) resoluteness upon that [energy]. |
Ekādasadhammā pītisambojjhaṅgassa uppādāya saṃvattanti buddhānussati, dhamma… saṅgha… sīla… cāga… devatānussati, upasamānussati, lūkhapuggalaparivajjanatā, siniddhapuggalasevanatā, pasādaniyasuttantapaccavekkhaṇatā, tadadhimuttatāti. |
56. Eleven things lead to the arising of the happiness enlightenment factor: the recollections (i) of the Buddha, (ii) of the Dhamma, (iii) of the Sangha, (iv) of virtue, (v) of generosity, and (vi) of deities, (vii) the recollection of peace, [133] (viii) avoidance of rough persons, (ix) cultivation of refined persons, (x) reviewing encouraging discourses, (xi) resoluteness upon that [happiness]. |
Iti imehi ākārehi ete dhamme uppādento dhammavicayasambojjhaṅgādayo bhāveti nāma. |
So by arousing these things in these ways he develops the investigation-of- states enlightenment factor, and the others. |
Evaṃ yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti. |
This is how he exerts the mind on an occasion when it should be exerted. |
65.Kathaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti? |
57. 5. How does he restrain the mind on an occasion when it should be restrained? |
Yadāssa accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tadā dhammavicayasambojjhaṅgādayo tayo abhāvetvā passaddhisambojjhaṅgādayo bhāveti. |
When his mind is agitated through over-energeticness, etc., then, instead of developing the three enlightenment factors beginning with investigation-of- states, he should develop those beginning with tranquillity; |
Vuttañhetaṃ bhagavatā – |
for this is said by the Blessed One: |
"Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha sukkhāni ceva tiṇāni pakkhipeyya - pe - na ca paṃsukena okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? |
“Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put dry grass on it … and did not scatter dust on it, would that man be able to extinguish that great mass of fire?” |
No hetaṃ, bhante. |
—“No, venerable sir.” |
Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriya - pe - akālo pītisambojjhaṅgassa bhāvanāya. |
—“So too, bhikkhus, when the mind is agitated, that is not the time to develop the investigation-of-states enlightenment factor, the energy enlightenment factor or the happiness enlightenment factor. |
Taṃ kissa hetu? |
Why is that? |
Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi duvūpasamayaṃ hoti. |
Because an agitated mind cannot well be quieted by those states. |
Yasmiṃ ca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. |
When the mind is agitated, that is the time to develop the tranquillity enlightenment factor, the concentration enlightenment factor and the equanimity enlightenment factor. |
Taṃ kissa hetu? |
Why is that? |
Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamayaṃ hoti. |
Because an agitated mind can well be quieted by those states. ” |
Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya - pe - paṃsukena ca okireyya, bhabbo nu kho so, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? |
“Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put wet grass on it … and scattered dust on it, would that man be able to extinguish that great mass of fire?” |
Evaṃ, bhante"ti (saṃ. ni. 5.234). |
—“Yes, venerable sir” (S V 114). |
Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā veditabbā. |
58. And here the development of the tranquillity enlightenment factor, etc., should be understood as the nutriment for each one respectively, |
Vuttañhetaṃ bhagavatā – |
for this is said: |
"Atthi, bhikkhave, kāyapassaddhi cittapassaddhi. |
“Bhikkhus, there is bodily tranquillity and mental tranquillity. |
Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). |
[134] Wise attention much practiced therein is the nutriment for the arising of the unarisen tranquillity enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen tranquillity enlightenment factor.” |
Tathā "atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ. |
Likewise: “Bhikkhus, there is the sign of serenity, the sign of non-diversion. |
Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). |
Wise attention, much practiced, therein is the nutriment for the arising of the unarisen concentration enlightenment factor, or it leads to the growth, fulfilment, development and perfection of the arisen concentration enlightenment factor.” |
Tathā "atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhāniyā dhammā. |
Likewise: “Bhikkhus, there are states productive of the equanimity enlightenment factor. |
Tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī"ti (saṃ. ni. 5.232). |
Wise attention, much practiced, therein is the nutriment for the arising of the unarisen equanimity enlightenment factor, or it leads to the growth, fulfilment, development and perfection of the arisen equanimity enlightenment factor” (S V 104). |
Tattha yathāssa passaddhiādayo uppannapubbā, taṃ ākāraṃ sallakkhetvā tesaṃ uppādanavasena pavattamanasikārova tīsupi padesu yoniso manasikāro nāma. |
59.Herein wise attention given to the three instances is attention occurring in arousing tranquillity, etc., by observing the way in which they arose in him earlier. |
Samathanimittanti ca samathassevetamadhivacanaṃ. |
The sign of serenity is a term for serenity itself, |
Avikkhepaṭṭhena ca tasseva abyagganimittanti. |
and non-diversion is a term for that too in the sense of non-distraction. |
Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā, utusukhasevanatā, iriyāpathasukhasevanatā, majjhattapayogatā, sāraddhakāyapuggalaparivajjanatā, passaddhakāyapuggalasevanatā, tadadhimuttatāti. |
60.There are, besides, seven things that lead to the arising of the tranquillity enlightenment factor: (i) using superior food, (ii) living in a good climate, (iii) maintaining a pleasant posture, (iv) keeping to the middle, (v) avoidance of violent persons, (vi) cultivation of persons tranquil in body, (vii) resoluteness upon that [tranquillity]. |
Ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadatā, nimittakusalatā, indriyasamattapaṭipādanatā, samaye cittassa niggahaṇatā, samaye cittassa paggahaṇatā, nirassādassa cittassa saddhāsaṃvegavasena sampahaṃsanatā, sammāpavattassa ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhaṇatā, tadadhimuttatāti. |
61.Eleven things lead to the arising of the concentration enlightenment factor: (i) making the basis clean, (ii) skill in the sign, (iii) balancing the faculties, (iv) restraining the mind on occasion, (v) exerting the mind on occasion, (vi) encouraging the listless mind by means of faith and a sense of urgency, (vii) looking on with equanimity at what is occurring rightly, (viii) avoidance of unconcentrated persons, (ix) cultivation of concentrated persons, (x) reviewing of the jhānas and liberations, (xi) resoluteness upon that [concentration]. |
Pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti sattamajjhattatā, saṅkhāramajjhattatā, sattasaṅkhārakelāyanapuggalaparivajjanatā, sattasaṅkhāramajjhattapuggalasevanatā, tadadhimuttatāti. |
62.Five things lead to the arising of the equanimity enlightenment factor: (i) maintenance of neutrality towards living beings; (ii) maintenance of neutrality towards formations (inanimate things); (iii) avoidance of persons who show favouritism towards beings and formations; (iv) cultivation of persons who maintain neutrality towards beings and formations; (v) resoluteness upon that [equanimity]. |
Iti imehākārehi ete dhamme uppādento passaddhisambojjhaṅgādayo bhāveti nāma. |
So by arousing these things in these ways he develops the tranquillity enlightenment factor, as well as the others. |
Evaṃ yasmiṃ samaye cittaṃ niggahetabbaṃ tasmiṃ samaye cittaṃ niggaṇhāti. |
This is how he restrains the mind on an occasion when it should be restrained. |
66.Kathaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti? |
63. 6. How does he encourage the mind on an occasion when it should be encouraged? |
Yadāssa paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ cittaṃ hoti, tadā naṃ aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. |
When his mind is listless owing to sluggishness in the exercise of understanding or to failure to attain the bliss-(sukha) of peace, then he should stimulate it by reviewing the eight grounds for a sense of urgency. |
Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. |
These are the four, namely, birth, aging, sickness, and death, with the suffering of the states of loss as the fifth, and also the suffering in the past rooted in the round [of rebirths], the suffering in the future rooted in the round [of rebirths], and the suffering in the present rooted in the search for nutriment. |
Buddhadhammasaṅghaguṇānussaraṇena cassa pasādaṃ janeti. |
And he creates confidence by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha. |
Evaṃ yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti. |
This is how he encourages the mind on an occasion when it should be encouraged. |
Kathaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati? |
64. 7. How does he look on at the mind with equanimity on an occasion when it should be looked on at with equanimity? |
Yadāssa evaṃ paṭipajjato alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati, sārathi viya samappavattesu assesu. |
When he is practicing in this way and his mind follows the road of serenity, occurs evenly on the object, and is unidle, unagitated and not listless, then he is not interested to exert or restrain or encourage it; he is like a charioteer when the horses are progressing evenly. |
Evaṃ yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati. |
This is how he looks on at the mind with equanimity on an occasion when it should be looked on at with equanimity. |
Asamāhitapuggalaparivajjanatā nāma nekkhammapaṭipadaṃ anāruḷhapubbānaṃ anekakiccapasutānaṃ vikkhittahadayānaṃ puggalānaṃ ārakā pariccāgo. |
65.8. Avoidance of unconcentrated persons is keeping far away from persons who have never trodden the way of renunciation, who are busy with many affairs, and whose hearts are distracted. |
Samāhitapuggalasevanatā nāma nekkhammapaṭipadaṃ paṭipannānaṃ samādhilābhīnaṃ puggalānaṃ kālena kālaṃ upasaṅkamanaṃ. |
9. Cultivation of concentrated persons is approaching periodically persons who have trodden the way of renunciation and obtained concentration. |
Tadadhimuttatānāma samādhiadhimuttatā samādhigarusamādhininnasamādhipoṇasamādhipabbhāratāti attho. |
10. Resoluteness upon that is the state of being resolute upon concentration; the meaning is, giving concentration importance, tending, leaning and inclining to concentration. |
Evametaṃ dasavidhaṃ appanākosallaṃ sampādetabbaṃ. |
This is how the tenfold skill in concentration should be undertaken. |
67 |
66 |
Evañhi sampādayato, appanākosallaṃ imaṃ; |
Any man who acquires this sign, This tenfold skill will need to heed |
Paṭiladdhe nimittasmiṃ, appanā sampavattati. |
In order for absorption to gain Thus achieving his bolder goal. |
Evañhi paṭipannassa, sace sā nappavattati; |
But if in spite of his efforts No result comes that might requite |
Tathāpi na jahe yogaṃ, vāyametheva paṇḍito. |
His work, still a wise wight persists, Never this task relinquishing, [136] |
Hitvā hi sammāvāyāmaṃ, visesaṃ nāma māṇavo; |
Since a tiro, if he gives up, Thinking not to continue in |
Adhigacche parittampi, ṭhānametaṃ na vijjati. |
The task, never gains distinction Here no matter how small at all. |
Cittappavattiākāraṃ, tasmā sallakkhayaṃ budho; |
A man wise in temperament17 Notices how his mind inclines: |
Samataṃ vīriyasseva, yojayetha punappunaṃ. |
Energy and serenity Always he couples each to each. |
Īsakampi layaṃ yantaṃ, paggaṇhetheva mānasaṃ; |
Now, his mind, seeing that it holds back, He prods, now the restraining rein |
Accāraddhaṃ nisedhetvā, samameva pavattaye. |
Tightening, seeing it pull too hard; Guiding with even pace the race. |
Reṇumhi uppaladale, sutte nāvāya nāḷiyā; |
Well-controlled bees get the pollen; Well-balanced efforts meet to treat |
Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā. |
Leaves, thread, and ships, and oil-tubes too, Gain thus, not otherwise, the prize. |
Līnauddhatabhāvehi, mocayitvāna sabbaso; |
Let him set aside this lax Also this agitated state, |
Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti. |
Steering here his mind at the sign As the bee and the rest suggest. |
Nimittābhimukhapaṭipādanaṃ Table view Original pali |
68.Tatrāyamatthadīpanā – yathā hi acheko madhukaro asukasmiṃ rukkhe pupphaṃ pupphitanti ñatvā tikkhena vegena pakkhando taṃ atikkamitvā paṭinivattento khīṇe reṇumhi sampāpuṇāti. |
67.Here is the explanation of the meaning. When a too clever bee learns that a flower on a tree is blooming, it sets out hurriedly, overshoots the mark, turns back, and arrives when the pollen is finished; |
Aparo acheko mandena javena pakkhando khīṇeyeva sampāpuṇāti. |
and another, not clever enough bee, who sets out with too slow a speed, arrives when the pollen is finished too; |
Cheko pana samena javena pakkhando sukhena puppharāsiṃ sampatvā yāvadicchakaṃ reṇuṃ ādāya madhuṃ sampādetvā madhurasamanubhavati. |
but a clever bee sets out with balanced speed, arrives with ease at the cluster of flowers, takes as much pollen as it pleases and enjoys the honey-dew. |
Yathā ca sallakattaantevāsikesu udakathālagate uppalapatte satthakammaṃ sikkhantesu eko acheko vegena satthaṃ pātento uppalapattaṃ dvidhā vā chindati, udake vā paveseti. |
68.Again, when a surgeon’s pupils are being trained in the use of the scalpel on a lotus leaf in a dish of water, one who is too clever applies the scalpel hurriedly and either cuts the lotus leaf in two or pushes it under the water, |
Aparo acheko chijjanapavesanabhayā satthakena phusitumpi na visahati. |
and another who is not clever enough does not even dare to touch it with the scalpel for fear of cutting it in two or pushing it under; |
Cheko pana samena payogena tattha satthapahāraṃ dassetvā pariyodātasippo hutvā tathārūpesu ṭhānesu kammaṃ katvā lābhaṃ labhati. |
but one who is clever shows the scalpel stroke on it by means of a balanced effort, and being good at his craft he is rewarded on such occasions. |
Yathā ca yo catubyāmappamāṇaṃ makkaṭasuttamāharati, so cattāri sahassāni labhatīti raññā vutte eko achekapuriso vegena makkaṭasuttamākaḍḍhanto tahiṃ tahiṃ chindatiyeva. |
69. Again when the king announces, “Anyone who can draw out a spider’s thread four fathoms long shall receive four thousand,” one man who is too clever breaks the spider’s thread here and there by pulling it hurriedly, |
Aparo acheko chedanabhayā hatthena phusitumpi na visahati. |
and another who is not clever enough does not dare to touch it with his hand for fear of breaking it, |
Cheko pana koṭito paṭṭhāya samena payogena daṇḍake vedhetvā āharitvā lābhaṃ labhati. |
but a clever man pulls it out starting from the end with a balanced effort, winds it on a stick, and so wins the prize. |
Yathā ca acheko niyāmako balavavāte laṅkāraṃ pūrento nāvaṃ videsaṃ pakkhandāpeti. |
70.Again, a too clever [137] skipper hoists full sails in a high wind and sends his ship adrift, |
Aparo acheko mandavāte laṅkāraṃ oropento nāvaṃ tattheva ṭhapeti. |
and another, not clever enough skipper, lowers his sails in a light wind and remains where he is, |
Cheko pana mandavāte laṅkāraṃ pūretvā balavavāte aḍḍhalaṅkāraṃ katvā sotthinā icchitaṭṭhānaṃ pāpuṇāti. |
but a clever skipper hoists full sails in a light wind, takes in half his sails in a high wind, and so arrives safely at his desired destination. |
Yathā ca yo telena achaḍḍento nāḷiṃ pūreti, so lābhaṃ labhatīti ācariyena antevāsikānaṃ vutte eko acheko lābhaluddho vegena pūrento telaṃ chaḍḍeti. |
71.Again, when a teacher says, “Anyone who fills the oil-tube without spilling any oil will win a prize,” one who is too clever fills it hurriedly out of greed for the prize, and he spills the oil, |
Aparo acheko telachaḍḍanabhayā āsiñcitumpi na visahati. |
and another who is not clever enough does not dare to pour the oil at all for fear of spilling it, |
Cheko pana samena payogena pūretvā lābhaṃ labhati. |
but one who is clever fills it with a balanced effort and wins the prize. |
Evameva eko bhikkhu uppanne nimitte sīghameva appanaṃ pāpuṇissāmīti gāḷhaṃ vīriyaṃ karoti, tassa cittaṃ accāraddhavīriyattā uddhacce patati, so na sakkoti appanaṃ pāpuṇituṃ. |
72.Just as in these five similes, so too when the sign arises, one bhikkhu forces his energy, thinking “I shall soon reach absorption.” Then his mind lapses into agitation because of his mind’s over-exerted energy and he is prevented from reaching absorption. |
Eko accāraddhavīriyatāya dosaṃ disvā kiṃ dānime appanāyāti vīriyaṃ hāpeti, tassa cittaṃ atilīnavīriyattā kosajje patati, sopi na sakkoti appanaṃ pāpuṇituṃ. |
Another who sees the defect in over-exertion slacks off his energy, thinking, “What is absorption to me now?” Then his mind lapses into idleness because of his mind’s too lax energy and he too is prevented from reaching absorption. |
Yo pana īsakampi līnaṃ līnabhāvato uddhataṃ uddhaccato mocetvā samena payogena nimittābhimukhaṃ pavatteti, so appanaṃ pāpuṇāti, tādisena bhavitabbaṃ. |
Yet another who frees his mind from idleness even when it is only slightly idle and from agitation when only slightly agitated, confronting the sign with balanced effort, reaches absorption. One should be like the last-named. |
Imamatthaṃ sandhāya etaṃ vuttaṃ – |
73.It was with reference to this meaning that it was said above: |
Reṇumhi uppaladale, sutte nāvāya nāḷiyā; |
“Well-controlled bees get the pollen; Well-balanced efforts meet to treat |
Yathā madhukarādīnaṃ, pavatti sammavaṇṇitā. |
Leaves, thread, and ships, and oil-tubes too, Gain thus, not otherwise, the prize. |
Līnauddhatabhāvehi, mocayitvāna sabbaso; |
Let him set aside then this lax Also this agitated state, |
Evaṃ nimittābhimukhaṃ, mānasaṃ paṭipādayeti. |
Steering here his mind at the sign As the bee and the rest suggest”. |
Paṭhamajjhānakathā Table view Original pali |
69.Iti evaṃ nimittābhimukhaṃ mānasaṃ paṭipādayato panassa idāni appanā ijjhissatīti bhavaṅgaṃ upacchinditvā pathavī pathavīti anuyogavasena upaṭṭhitaṃ tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanamuppajjati. |
74. So, while he is guiding his mind in this way, confronting the sign, [then knowing]: “Now absorption will succeed,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the [occurrence of consciousness as] life-continuum, and evoked by the constant repeating of “earth, earth.” |
Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti. |
After that, either four or five impulsions impel on that same object, |
Tesu avasāne ekaṃ rūpāvacaraṃ, sesāni kāmāvacarāni. |
the last one of which is an impulsion of the fine-material sphere. The rest are of the sense sphere, |
Pakaticittehi balavataravitakkavicārapītisukhacittekaggatāni yāni appanāya parikammattā parikammānītipi, yathā gāmādīnaṃ āsannapadeso gāmūpacāro nagarūpacāroti vuccati, evaṃ appanāya āsannattā samīpacārattā vā upacārānītipi, ito pubbe parikammānaṃ, upari appanāya ca anulomato anulomānītipi vuccanti. |
but they have stronger applied thought, sustained thought, happiness, bliss-(sukha), and unification of mind than the normal ones. They are called “preliminary work” [consciousnesses] because they are the preliminary work for absorption; [138] and they are also called “access” [consciousnesses] because of their nearness to absorption because they happen in its neighbourhood, just as the words “village access” and “city access” are used for a place near to a village, etc.; and they are also called “conformity” [consciousnesses] because they conform to those that precede the “preliminary work” [consciousnesses] and to the absorption that follows. |
Yañcettha sabbantimaṃ, taṃ parittagottābhibhavanato, mahaggatagottabhāvanato ca gotrabhūtipi vuccati. |
And the last of these is also called “change- of-lineage” because it transcends the limited [sense-sphere] lineage and brings into being the exalted [fine-material-sphere] lineage. 18 |
Agahitaggahaṇena panettha paṭhamaṃ parikammaṃ, dutiyaṃ upacāraṃ, tatiyaṃ anulomaṃ, catutthaṃ gotrabhu. |
75. But omitting repetitions,19 then either the first is the “preliminary work,” the second “access,” the third “conformity,” and the fourth, “change-of-lineage,” |
Paṭhamaṃ vā upacāraṃ, dutiyaṃ anulomaṃ, tatiyaṃ gotrabhu, catutthaṃ pañcamaṃ vā appanācittaṃ. |
or else the first is “access,” the second “conformity,” and the third “change-of- lineage.” Then either the fourth [in the latter case] or the fifth [in the former case] is the absorption consciousness. |
Catutthameva hi pañcamaṃ vā appeti, tañca kho khippābhiññadandhābhiññavasena. |
For it is only either the fourth or the fifth that fixes in absorption. And that is according as there is swift or sluggish direct- knowledge. (cf. XXI.117) |
Tato paraṃ javanaṃ patati. |
Beyond that, impulsion lapses |
Bhavaṅgassa vāro hoti. |
and the life-continuum20 takes over. |
Ābhidhammikagodattatthero pana "purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo"ti (paṭṭhā. 1.1.12) imaṃ suttaṃ vatvā āsevanapaccayena pacchimo pacchimo dhammo balavā hoti, tasmā chaṭṭhepi sattamepi appanā hotīti āha, taṃ aṭṭhakathāsu "attano matimattaṃ therasseta"nti vatvā paṭikkhittaṃ. |
76.But the Abhidhamma scholar, the Elder Godatta, quoted this text: “Preceding profitable states are a condition, as repetition condition, for succeeding profitable states” (Paṭṭh I 5). Adding, “It is owing to the repetition condition that each succeeding state is strong, so there is absorption also in the sixth and seventh. ” 77.That is rejected by the commentaries with the remark that it is merely that elder’s opinion, |
Catutthapañcamesuyeva pana appanā hoti. |
adding that, “It is only either in the fourth or the fifth21 that there is absorption. |
Parato javanaṃ patitaṃ nāma hoti, bhavaṅgassa āsannattāti vuttaṃ. |
Beyond that, impulsion lapses. It is said to do so because of nearness of the life-continuum.” |
Tameva vicāretvā vuttattā na sakkā paṭikkhipituṃ. |
And that has been stated in this way after consideration, so it cannot be rejected. |
Yathā hi puriso chinnapapātābhimukho dhāvanto ṭhātukāmopi pariyante pādaṃ katvā ṭhātuṃ na sakkoti papāte eva patati, evaṃ chaṭṭhe vā sattame vā appetuṃ na sakkoti, bhavaṅgassa āsannattā. |
For just as a man who is running towards a precipice and wants to stop cannot do so when he has his foot on the edge but falls over it, so there can be no fixing in absorption in the sixth or the seventh because of the nearness to the life-continuum. |
Tasmā catutthapañcamesuyeva appanā hotīti veditabbā. |
That is why it should be understood that there is absorption only in the fourth or the fifth. |
Sā ca pana ekacittakkhaṇikāyeva. |
78. But that absorption is only of a single conscious moment. |
Sattasu hi ṭhānesu addhānaparicchedo nāma natthi paṭhamappanāyaṃ, lokiyābhiññāsu, catūsu maggesu, maggānantaraphale, rūpārūpabhavesu bhavaṅgajjhāne, nirodhassa paccaye nevasaññānāsaññāyatane, nirodhā vuṭṭhahantassa phalasamāpattiyanti. |
For there are seven instances in which the normal extent22 [of the cognitive series] does not apply. They are in the cases of the first absorption, the mundane kinds of direct- knowledge, the four paths, fruition next after the path, life-continuum jhāna in the fine-material and immaterial kinds of becoming, the base consisting of neither perception nor non-perception as condition for cessation [of perception and feeling], and the fruition attainment in one emerging from cessation. |
Ettha maggānantaraphalaṃ tiṇṇaṃ upari na hoti. |
Here the fruition next after the path does not exceed three [consciousnesses in number]; |
Nirodhassa paccayo nevasaññānāsaññāyatanaṃ dvinnamupari na hoti. |
the [consciousnesses] of the base consisting of neither perception nor non- perception as condition for cessation do not exceed two [in number]; there is no measure of the [number of consciousnesses in the] life-continuum in the fine- material and immaterial [kinds of becoming]. |
Rūpārūpesu bhavaṅgassa parimāṇaṃ natthi, sesaṭṭhānesu ekameva cittanti. |
In the remaining instances [the number of consciousnesses is] one only. |
Iti ekacittakkhaṇikāyeva appanā. |
So absorption is of a single consciousness moment. |
Tato bhavaṅgapāto. |
After that, it lapses into the life-continuum. |
Atha bhavaṅgaṃ vocchinditvā jhānapaccavekkhaṇatthāya āvajjanaṃ, tato jhānapaccavekkhaṇanti. |
Then the life-continuum is interrupted by adverting for the purpose of reviewing the jhāna, next to which comes the reviewing of the jhāna. |
Ettāvatā ca panesa vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati (dha. sa. 160; dī. ni. 1.226). |
[THE FIRST JHĀNA]79. At this point, “Quite secluded from sense desires, secluded from unprofitable things he enters upon and dwells in the first jhāna, which is accompanied by applied and sustained thought with happiness and bliss-(sukha) born of seclusion” (Vibh 245), |
Evamanena pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ. |
and so he has attained the first jhāna, which abandons five factors, possesses five factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa. |
70.Tattha vivicceva kāmehīti kāmehi viviccitvā vinā hutvā apakkamitvā. |
80. Herein, quite secluded from sense desires means having secluded himself from, having become without, having gone away from, sense desires. |
Yo panāyamettha evakāro, so niyamatthoti veditabbo. |
Now, this word quite (eva) should be understood to have the meaning of absoluteness. |
Yasmā ca niyamattho, tasmā tasmiṃ paṭhamajjhānaṃ upasampajja viharaṇasamaye avijjamānānampi kāmānaṃ tassa paṭhamajjhānassa paṭipakkhabhāvaṃ kāmapariccāgeneva cassa adhigamaṃ dīpeti. |
Precisely because it has the meaning of absoluteness it shows how, on the actual occasion of entering upon and dwelling in the first jhāna, sense desires as well as being non-existent then are the first jhāna’s contrary opposite, and it also shows that the arrival takes place only (eva) through the letting go of sense desires. |
Kathaṃ? |
How? |
"Vivicceva kāmehī"ti evañhi niyame kariyamāne idaṃ paññāyati, nūna jhānassa kāmā paṭipakkhabhūtā yesu sati idaṃ nappavattati, andhakāre sati padīpobhāso viya. |
81.When absoluteness is introduced thus, “quite secluded from sense desires,” what is expressed is this: sense desires are certainly incompatible with this jhāna; when they exist, it does not occur, just as when there is darkness, there is no lamplight; |
Tesaṃ pariccāgeneva cassa adhigamo hoti, orimatīrapariccāgena pārimatīrasseva. |
and it is only by letting go of them that it is reached, just as the further bank is reached only by letting go of the near bank. |
Tasmā niyamaṃ karotīti. |
That is why absoluteness is introduced. |
Tattha siyā, kasmā panesa pubbapadeyeva vutto, na uttarapade, kiṃ akusalehi dhammehi aviviccāpi jhānaṃ upasampajja vihareyyāti? |
82.Here it might be asked: But why is this [word “quite”] mentioned only in the first phrase and not in the second? How is this, might he enter upon and dwell in the first jhāna even when not secluded from unprofitable things? |
Na kho panetaṃ evaṃ daṭṭhabbaṃ. |
—It should not be regarded in that way. |
Taṃnissaraṇato hi pubbapade esa vutto. |
It is mentioned in the first phrase as the escape from them; |
Kāmadhātusamatikkamanato hi kāmarāgapaṭipakkhato ca idaṃ jhānaṃ kāmānameva nissaraṇaṃ. |
for this jhāna is the escape from sense desires since it surmounts the sense-desire element and since it is incompatible with greed for sense desires, |
Yathāha, "kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhamma"nti (dī. ni. 3.353). |
according as it is said: “The escape from sense desires is this, that is to say, renunciation” (D III 275). |
Uttarapadepi pana yathā "idheva, bhikkhave, samaṇo, idha dutiyo samaṇo"ti (ma. ni. 1.139; a. ni. 4.241) ettha evakāro ānetvā vuccati, evaṃ vattabbo. |
But in the second phrase [140] the word eva should be adduced and taken as said, as in the passage, “Bhikkhus, only (eva) here is there an ascetic, here a second ascetic” (M I 63). |
Na hi sakkā ito aññehipi nīvaraṇasaṅkhātehi akusaladhammehi avivicca jhānaṃ upasampajja viharituṃ. |
For it is impossible to enter upon and dwell in jhāna unsecluded also from unprofitable things, in other words, the hindrances other than that [sense desire]. |
Tasmā "vivicceva kāmehi vivicceva akusalehi dhammehī"ti evaṃ padadvayepi esa daṭṭhabbo. |
So this word must be read in both phrases thus: “Quite secluded from sense desires, quite secluded from unprofitable things.” |
Padadvayepi ca kiñcāpi viviccāti iminā sādhāraṇavacanena tadaṅgavivekādayo, kāyavivekādayo ca sabbepi vivekā saṅgahaṃ gacchanti, tathāpi kāyaviveko cittaviveko vikkhambhanavivekoti tayo eva idha daṭṭhabbā. |
And although the word “secluded” as a general term includes all kinds of seclusion, that is to say, seclusion by substitution of opposites, etc., and bodily seclusion, etc.,23 still only the three, namely, bodily seclusion, mental seclusion, and seclusion by suppression (suspension) should be regarded here. |
Kāmehīti iminā pana padena ye ca niddese "katame vatthukāmā, manāpiyā rūpā"tiādinā (mahāni. 1) nayena vatthukāmā vuttā, ye ca tattheva vibhaṅge ca "chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo, ime vuccanti kāmā"ti (mahāni. 1; vibha. 564) evaṃ kilesakāmā vuttā, te sabbepi saṅgahitāicceva daṭṭhabbā. |
83. But this term “sense desires” should be regarded as including all kinds, that is to say, sense desires as object as given in the Niddesa in the passage beginning, “What are sense desires as object? They are agreeable visible objects …” (Nidd I 1), and the sense desires as defilement given there too and in the Vibhaṅga thus: “Zeal as sense desire (kāma), greed as sense desire, zeal and greed as sense desire, thinking as sense desire, greed as sense desire, thinking and greed as sense desire”24 (Nidd I 2; Vibh 256). |
Evañhi sati vivicceva kāmehīti vatthukāmehipi viviccevāti attho yujjati, tena kāyaviveko vutto hoti. |
That being so, the words “quite secluded from sense desires” properly mean “quite secluded from sense desires as object,” and express bodily seclusion, |
Vivicca akusalehi dhammehīti kilesakāmehi sabbākusalehi vā viviccāti attho yujjati, tena cittaviveko vutto hoti. |
while the words “secluded from unprofitable things” properly mean “secluded from sense desires as defilement or from all unprofitable things,” and express mental seclusion. |
Purimena cettha vatthukāmehi vivekavacanato eva kāmasukhapariccāgo, dutiyena kilesakāmehi vivekavacanato nekkhammasukhapariggaho vibhāvito hoti. |
And in this case giving up of pleasure in sense desires is indicated by the first since it only expresses seclusion from sense desires as object, while acquisition of pleasure in renunciation is indicated by the second since it expresses seclusion from sense desire as defilement. |
Evaṃ vatthukāmakilesakāmavivekavacanatoyeva ca etesaṃ paṭhamena saṃkilesavatthuppahānaṃ, dutiyena saṃkilesappahānaṃ. |
84.And with sense desires as object and sense desires as defilement expressed in this way, it should also be recognized that the abandoning of the objective basis for defilement is indicated by the first of these two phrases and the abandoning of the [subjective] defilement by the second; |
Paṭhamena lolabhāvassa hetupariccāgo, dutiyena bālabhāvassa. |
also that the giving up of the cause of cupidity is indicated by the first and [the giving up of the cause] of stupidity by the second; |
Paṭhamena ca payogasuddhi, dutiyena āsayaposanaṃ vibhāvitaṃ hotīti viññātabbaṃ. |
also that the purification of one’s occupation is indicated by the first and the educating of one’s inclination by the second. |
Esa tāva nayo kāmehīti ettha vuttakāmesu vatthukāmapakkhe. |
This, firstly, is the method here when the words from sense desires are treated as referring to sense desires as object. |
Kilesakāmapakkhe pana chandoti ca rāgoti ca evamādīhi anekabhedo kāmacchandoyeva kāmoti adhippeto. |
85.But if they are treated as referring to sense desires as defilement, then it is simply just zeal for sense desires (kāmacchanda) in the various forms of zeal (chanda), greed (rāga), etc., that is intended as “sense desires” (kāma) (§83, 2nd quotation). |
So ca akusalapariyāpannopi samāno "tattha katamo kāmo chando kāmo"tiādinā (vibha. 564) nayena vibhaṅge jhānapaṭipakkhato visuṃ vutto. |
And although that [lust] is also included by [the word] “unprofitable,” it is nevertheless stated separately in the Vibhaṅga in the way beginning, “Herein, what are sense desires? Zeal as sense desire …” (Vibh 256) because of its incompatibility with jhāna. |
Kilesakāmattā vā purimapade vutto, akusalapariyāpannattā dutiyapade. |
Or, alternatively, it is mentioned in the first phrase because it is sense desire as defilement and in the second phrase because it is included in the “unprofitable.” |
Anekabhedato cassa kāmatoti avatvā kāmehīti vuttaṃ. |
And because this [lust] has various forms, therefore “from sense desires” is said instead of “from sense desire. ” |
Aññesampi ca dhammānaṃ akusalabhāve vijjamāne "tattha katame akusalā dhammā, kāmacchando"tiādinā nayena vibhaṅge upari jhānaṅgānaṃ paccanīkapaṭipakkhabhāvadassanato nīvaraṇāneva vuttāni. |
86. And although there may be unprofitableness in other states as well, nevertheless only the hindrances are mentioned subsequently in the Vibhaṅga thus, “Herein, what states are unprofitable? Lust …” (Vibh 256), etc., in order to show their opposition to, and incompatibility with, the jhāna factors. |
Nīvaraṇāni hi jhānaṅgapaccanīkāni, tesaṃ jhānaṅgāneva paṭipakkhāni viddhaṃsakāni vighātakānīti vuttaṃ hoti. |
For the hindrances are the contrary opposites of the jhāna factors: what is meant is that the jhāna factors are incompatible with them, eliminate them, abolish them. |
Tathā hi samādhi kāmacchandassa paṭipakkho, pīti byāpādassa, vitakko thinamiddhassa, sukhaṃ uddhaccakukkuccassa, vicāro vicikicchāyāti peṭake vuttaṃ. |
And it is said accordingly in the Peṭaka (Peṭakopadesa): “Concentration is incompatible with lust, happiness with ill will, applied thought with stiffness and torpor, bliss-(sukha) with agitation and worry, and sustained thought with uncertainty” (not in Peṭakopadesa). |
Evamettha vivicceva kāmehīti iminā kāmacchandassa vikkhambhanaviveko vutto hoti. |
87. So in this case it should be understood that seclusion by suppression (suspension) of lust is indicated by the phrase quite secluded from sense desires, |
Vivicca akusalehi dhammehīti iminā pañcannampi nīvaraṇānaṃ, agahitaggahaṇena pana paṭhamena kāmacchandassa, dutiyena sesanīvaraṇānaṃ. |
and seclusion by suppression (suspension) of [all] five hindrances by the phrase secluded from unprofitable things. But omitting repetitions, that of lust is indicated by the first and that of the remaining hindrances by the second. |
Tathā paṭhamena tīsu akusalamūlesu pañcakāmaguṇabhedavisayassa lobhassa, dutiyena āghātavatthubhedādivisayānaṃ dosamohānaṃ. |
Similarly with the three unprofitable roots, that of greed, which has the five cords of sense desire (M I 85) as its province, is indicated by the first, and that of hate and delusion, which have as their respective provinces the various grounds for annoyance (A IV 408; V 150), etc., by the second. |
Oghādīsu vā dhammesu paṭhamena kāmoghakāmayogakāmāsavakāmupādānaabhijjhākāyaganthakāmarāgasaṃyojanānaṃ, dutiyena avasesaoghayogāsavaupādānaganthasaṃyojanānaṃ. |
Or with the states consisting of the floods, etc., that of the flood of sense desires, of the bond of sense desires, of the canker of sense desires, of sense-desire clinging, of the bodily tie of covetousness, and of the fetter of greed for sense desires, is indicated by the first, and that of the remaining floods, bonds, cankers, clingings, ties, and fetters, is indicated by the second. |
Paṭhamena ca taṇhāya taṃsampayuttakānañca, dutiyena avijjāya taṃsampayuttakānañca. |
Again, that of craving and of what is associated with craving is indicated by the first, and that of ignorance and of what is associated with ignorance is indicated by the second. |
Apica paṭhamena lobhasampayuttānaṃ aṭṭhannaṃ cittuppādānaṃ, dutiyena sesānaṃ catunnaṃ akusalacittuppādānaṃ vikkhambhanaviveko vutto hotīti veditabbo. |
Furthermore, that of the eight thought- arisings associated with greed (XIV.90) is indicated by the first, and that of the remaining kinds of unprofitable thought-arisings is indicated by the second. |
Ayaṃ tāva vivicceva kāmehi vivicca akusalehi dhammehīti ettha atthappakāsanā. |
This, in the first place, is the explanation of the meaning of the words “quite secluded from sense desires, secluded from unprofitable things. ” |
71.Ettāvatā ca paṭhamassa jhānassa pahānaṅgaṃ dassetvā idāni sampayogaṅgaṃ dassetuṃ savitakkaṃ savicārantiādi vuttaṃ. |
88.So far the factors abandoned by the jhāna have been shown. And now, in order to show the factors associated with it, which is accompanied by applied and sustained thought is said. |
Tattha vitakkanaṃ vitakko, ūhananti vuttaṃ hoti. |
Herein, applied thinking (vitakkana) is applied thought (vitakka); hitting upon, is what is meant.25 |
Svāyaṃ ārammaṇe cittassa abhiniropanalakkhaṇo, āhananapariyāhananaraso. |
It has the characteristic of directing the mind on to an object (mounting the mind on its object). Its function is to strike at and thresh |
Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. |
—for the meditator is said, in virtue of it, to have the object struck at by applied thought, threshed by applied thought. |
Ārammaṇe cittassa ānayanapaccupaṭṭhāno. |
It is manifested as the leading of the mind onto an object. |
Vicaraṇaṃ vicāro, anusañcaraṇanti vuttaṃ hoti. |
Sustained thinking (vicaraṇa) is sustained thought (vicāra); continued sustainment (anusañcaraṇa), is what is meant. |
Svāyaṃ ārammaṇānumajjanalakkhaṇo, tattha sahajātānuyojanaraso, cittassa anuppabandhanapaccupaṭṭhāno. |
It has the characteristic of continued pressure on (occupation with) the object. Its function is to keep conascent [mental] states [occupied] with that. It is manifested as keeping consciousness anchored [on that object]. |
Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko. |
89.And, though sometimes not separate, applied thought is the first impact of the mind in the sense that it is both gross and inceptive, like the striking of a bell. |
Sukhumaṭṭhena anumajjanasabhāvena ca ghaṇḍānuravo viya anuppabandho vicāro. |
Sustained thought is the act of keeping the mind anchored, in the sense that it is subtle with the individual essence of continued pressure, like the ringing of the bell. |
Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassa ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. |
Applied thought intervenes, being the interference of consciousness at the time of first arousing [thought], like a bird’s spreading out its wings when about to soar into the air, and like a bee’s diving towards a lotus when it is minded to follow up the scent of it. |
Santavutti vicāro nātiparipphandanabhāvo cittassa ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. |
The behaviour of sustained thought is quiet, being the near non-interference of consciousness, like the bird’s planing with outspread wings after soaring into the air, and like the bee’s buzzing above the lotus after it has dived towards it. |
Dukanipātaṭṭhakathāyaṃ pana "ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko. |
90. In the commentary to the Book of Twos26 this is said: “Applied thought occurs as a state of directing the mind onto an object, like the movement of a large bird taking off into the air by engaging the air with both wings and forcing them downwards. For it causes absorption by being unified. |
Vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro"ti vuttaṃ, taṃ anuppabandhena pavattiyaṃ yujjati. |
Sustained thought occurs with the individual essence of continued pressure, like the bird’s movement when it is using (activating) its wings for the purpose of keeping hold on the air. For it keeps pressing the object27”. That fits in with the latter’s occurrence as anchoring. |
So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti. |
This difference of theirs becomes evident in the first and second jhānas [in the fivefold reckoning]. |
Apica malaggahitaṃ kaṃsabhājanaṃ ekena hatthena daḷhaṃ gahetvā itarena hatthena cuṇṇatelavālaṇḍupakena parimajjantassa daḷhagahaṇahattho viya vitakko, parimajjanahattho viya vicāro. |
91.Furthermore, applied thought is like the hand that grips firmly and sustained thought is like the hand that rubs, when one grips a tarnished metal dish firmly with one hand and rubs it with powder and oil and a woollen pad with the other hand. |
Tathā kumbhakārassa daṇḍappahārena cakkaṃ bhamayitvā bhājanaṃ karontassa uppīḷanahattho viya vitakko, ito cito ca sañcaraṇahattho viya vicāro. |
Likewise, when a potter has spun his wheel with a stroke on the stick and is making a dish [143], his supporting hand is like applied thought and his hand that moves back and forth is like sustained thought. |
Tathā maṇḍalaṃ karontassa majjhe sannirumbhitvā ṭhitakaṇṭako viya abhiniropano vitakko, bahi paribbhamanakaṇṭako viya anumajjano vicāro. |
Likewise, when one is drawing a circle, the pin that stays fixed down in the centre is like applied thought, which directs onto the object, and the pin that revolves round it is like sustained thought, which continuously presses. |
Iti iminā ca vitakkena iminā ca vicārena saha vattati rukkho viya pupphena phalena cāti idaṃ jhānaṃ "savitakkaṃ savicāra"nti vuccati. |
92.So this jhāna occurs together with this applied thought and this sustained thought and it is called, “accompanied by applied and sustained thought” as a tree is called “accompanied by flowers and fruits.” |
Vibhaṅge pana "iminā ca vitakkena iminā ca vicārena upeto hoti samupeto"tiādinā (vibha. 565) nayena puggalādhiṭṭhānā desanā katā. |
But in the Vibhaṅga the teaching is given in terms of a person28 in the way beginning, “He is possessed, fully possessed, of this applied thought and this sustained thought” (Vibh 257). |
Attho pana tatrāpi evameva daṭṭhabbo. |
The meaning should be regarded in the same way there too. |
Vivekajanti ettha vivitti viveko, nīvaraṇavigamoti attho. |
93.Born of seclusion: here secludedness (vivitti) is seclusion (viveka); the meaning is, disappearance of hindrances. |
Vivittoti vā viveko, nīvaraṇavivitto jhānasampayuttadhammarāsīti attho. |
Or alternatively, it is secluded (vivitta), thus it is seclusion; the meaning is, the collection of states associated with the jhāna is secluded from hindrances. |
Tasmā vivekā, tasmiṃ vā viveke jātanti vivekajaṃ. |
“Born of seclusion” is born of or in that kind of seclusion. |
72.Pītisukhanti ettha pīṇayatīti pīti. |
94.Happiness and bliss-(sukha): it refreshes (pīnayati), thus it is happiness (pīti). |
Sā sampiyāyanalakkhaṇā, kāyacittapīnanarasā, pharaṇarasā vā, odagyapaccupaṭṭhānā. |
It has the characteristic of endearing (sampiyāyanā). Its function is to refresh the body and the mind; or its function is to pervade (thrill with rapture). It is manifested as elation. |
Sā panesā khuddikā pīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti pañcavidhā hoti. |
But it is of five kinds as minor happiness, momentary happiness, showering happiness, uplifting happiness, and pervading (rapturous) happiness. |
Tattha khuddikāpīti sarīre lomahaṃsamattameva kātuṃ sakkoti. |
Herein, minor happiness is only able to raise the hairs on the body. |
Khaṇikāpīti khaṇe khaṇe vijjuppādasadisā hoti. |
Momentary happiness is like flashes of lightning at different moments. |
Okkantikāpīti samuddatīraṃ vīci viya kāyaṃ okkamitvā okkamitvā bhijjati. |
Showering happiness breaks over the body again and again like waves on the sea shore. |
Ubbegāpīti balavatī hoti kāyaṃ uddhaggaṃ katvā ākāse laṅghāpanappamāṇappattā. |
95. Uplifting happiness can be powerful enough to levitate the body and make it spring up into the air. |
Tathā hi puṇṇavallikavāsī mahātissatthero puṇṇamadivase sāyaṃ cetiyaṅgaṇaṃ gantvā candālokaṃ disvā mahācetiyābhimukho hutvā "imāya vata velāya catasso parisā mahācetiyaṃ vandantī"ti pakatiyā diṭṭhārammaṇavasena buddhārammaṇaṃ ubbegāpītiṃ uppādetvā sudhātale pahaṭacitrageṇḍuko viya ākāse uppatitvā mahācetiyaṅgaṇeyeva patiṭṭhāsi. |
For this was what happened to the Elder Mahā-Tissa, resident at Puṇṇavallika. He went to the shrine terrace on the evening of the full-moon day. Seeing the moonlight, he faced in the direction of the Great Shrine [at Anurādhapura], thinking, “At this very hour the four assemblies29 are worshipping at the Great Shrine!” By means of objects formerly seen [there] he aroused uplifting happiness with the Enlightened One as object, and he rose into the air like a painted ball bounced off a plastered floor and alighted on the terrace of the Great Shrine. |
Tathā girikaṇḍakavihārassa upanissaye vattakālakagāme ekā kuladhītāpi balavabuddhārammaṇāya ubbegāpītiyā ākāse laṅghesi. |
96. And this was what happened to the daughter of a clan in the village of Vattakālaka near the Girikaṇḍaka Monastery when she sprang up into the air owing to strong uplifting happiness with the Enlightened One as object. |
Tassā kira mātāpitaro sāyaṃ dhammassavanatthāya vihāraṃ gacchantā "amma tvaṃ garubhārā akāle vicarituṃ na sakkosi, mayaṃ tuyhaṃ pattiṃ katvā dhammaṃ sossāmā"ti agamaṃsu. |
As her parents were about to go to the monastery in the evening, it seems, in order to hear the Dhamma [144], they told her: “My dear, you are expecting a child; you cannot go out at an unsuitable time. We shall hear the Dhamma and gain merit for you. ” So they went out. |
Sā gantukāmāpi tesaṃ vacanaṃ paṭibāhituṃ asakkontī ghare ohīyitvā gharājire ṭhatvā candālokena girikaṇḍake ākāsacetiyaṅgaṇaṃ olokentī cetiyassa dīpapūjaṃ addasa, catasso ca parisā mālāgandhādīhi cetiyapūjaṃ katvā padakkhiṇaṃ karontiyo bhikkhusaṅghassa ca gaṇasajjhāyasaddaṃ assosi. |
And though she wanted to go too, she could not well object to what they said. She stepped out of the house onto a balcony and stood looking at the Ākāsacetiya Shrine at Girikaṇḍaka lit by the moon. She saw the offering of lamps at the shrine, and the four communities as they circumambulated it to the right after making their offerings of flowers and perfumes; and she heard the sound of the massed recital by the Community of Bhikkhus. |
Athassā "dhaññāvatime, ye vihāraṃ gantvā evarūpe cetiyaṅgaṇe anusañcarituṃ, evarūpañca madhuradhammakathaṃ sotuṃ labhantī"ti muttarāsisadisaṃ cetiyaṃ passantiyā eva ubbegāpīti udapādi. |
Then she thought: “How lucky they are to be able to go to the monastery and wander round such a shrine terrace and listen to such sweet preaching of Dhamma!” Seeing the shrine as a mound of pearls and arousing uplifting happiness, |
Sā ākāse laṅghitvā mātāpitūnaṃ purimataraṃyeva ākāsato cetiyaṅgaṇe oruyha cetiyaṃ vanditvā dhammaṃ suṇamānā aṭṭhāsi. |
she sprang up into the air, and before her parents arrived she came down from the air into the shrine terrace, where she paid homage and stood listening to the Dhamma. |
Atha naṃ mātāpitaro āgantvā "amma tvaṃ katarena maggena āgatāsī"ti pucchiṃsu. |
97.When her parents arrived, they asked her, “What road did you come by?” |
Sā "ākāsena āgatāmhi, na maggenā"ti vatvā "amma ākāsena nāma khīṇāsavā sañcaranti, tvaṃ kathaṃ āgatā"ti vuttā āha – "mayhaṃ candālokena cetiyaṃ ālokentiyā ṭhitāya buddhārammaṇā balavapīti uppajji. |
She said, “I came through the air, not by the road,” and when they told her, “My dear, those whose cankers are destroyed come through the air. But how did you come? ” she replied: “As I was standing looking at the shrine in the moonlight a strong sense of happiness arose in me with the Enlightened One as its object. |
Athāhaṃ neva attano ṭhitabhāvaṃ, na nisinnabhāvaṃ aññāsiṃ, gahitanimitteneva pana ākāse laṅghitvā cetiyaṅgaṇe patiṭṭhitāmhī"ti. |
Then I knew no more whether I was standing or sitting, but only that I was springing up into the air with the sign that I had grasped, and I came to rest on this shrine terrace. ” |
Evaṃ ubbegāpīti ākāse laṅghāpanappamāṇā hoti. |
So uplifting happiness can be powerful enough to levitate the body, make it spring up into the air. |
Pharaṇāpītiyā pana uppannāya sakalasarīraṃ dhamitvā pūritavatthi viya mahatā udakoghena pakkhandapabbatakucchi viya ca anuparipphuṭaṃ hoti. |
98. But when pervading (rapturous) happiness arises, the whole body is completely pervaded, like a filled bladder, like a rock cavern invaded by a huge inundation. |
Sā panesā pañcavidhā pīti gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhaṃ passaddhiṃ paripūreti kāyapassaddhiñca cittapassaddhiñca. |
99.Now, this fivefold happiness, when conceived and matured, perfects the twofold tranquillity, that is, bodily and mental tranquillity. |
Passaddhi gabbhaṃ gaṇhantī paripākaṃ gacchantī duvidhampi sukhaṃ paripūreti kāyikañca cetasikañca. |
When tranquillity is conceived and matured, it perfects the twofold bliss-(sukha), that is, bodily and mental bliss-(sukha). |
Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūreti khaṇikasamādhiṃ upacārasamādhiṃ appanā samādhinti. |
When bliss-(sukha) is conceived and matured, it perfects the threefold concentration, that is, momentary concentration, access concentration, and absorption concentration. |
Tāsu yā appanāsamādhissa mūlaṃ hutvā vaḍḍhamānā samādhisampayogaṃ gatā pharaṇāpīti, ayaṃ imasmiṃ atthe adhippetā pītīti. |
Of these, what is intended in this context by happiness is pervading happiness, which is the root of absorption and comes by growth into association with absorption. |
73.Itaraṃ pana sukhanaṃ sukhaṃ, suṭṭhu vā khādati, khanati ca kāyacittābādhanti sukhaṃ, taṃ sātalakkhaṇaṃ, sampayuttānaṃ upabrūhanarasaṃ, anuggahapaccupaṭṭhānaṃ. |
100. But as to the other word: pleasing (sukhana) is bliss-(sukha) (sukha). Or alternatively: it thoroughly (SUṭṭhu) devours (KHĀdati), consumes (KHAṇati),30 bodily and mental affliction, thus it is bliss-(sukha) (sukha). It has gratifying as its characteristic. Its function is to intensify associated states. It is manifested as aid. |
Satipi ca nesaṃ katthaci avippayoge iṭṭhārammaṇapaṭilābhatuṭṭhi pīti. |
And wherever the two are associated, happiness is the contentedness at getting a desirable object, |
Paṭiladdharasānubhavanaṃ sukhaṃ. |
and bliss-(sukha) is the actual experiencing of it when got. |
Yattha pīti, tattha sukhaṃ. |
Where there is happiness there is bliss-(sukha) (pleasure); |
Yattha sukhaṃ, tattha na niyamato pīti. |
but where there is bliss-(sukha) there is not necessarily happiness. |
Saṅkhārakkhandhasaṅgahitā pīti. |
Happiness is included in the formations aggregate; |
Vedanākkhandhasaṅgahitaṃ sukhaṃ. |
bliss-(sukha) is included in the feeling aggregate. |
Kantārakhinnassa vanantudakadassanasavanesu viya pīti. |
If a man, exhausted31 in a desert, saw or heard about a pond on the edge of a wood, he would have happiness; |
Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ. |
if he went into the wood’s shade and used the water, he would have bliss-(sukha). |
Tasmiṃ tasmiṃ samaye pākaṭabhāvato cetaṃ vuttanti veditabbaṃ. |
And it should be understood that this is said because they are obvious on such occasions. |
Iti ayañca pīti idañca sukhaṃ assa jhānassa, asmiṃ vā jhāne atthīti idaṃ jhānaṃ pītisukhanti vuccati. |
101. Accordingly, (a) this happiness and this bliss-(sukha) are of this jhāna, or in this jhāna; so in this way this jhāna is qualified by the words with happiness and bliss-(sukha) [and also born of seclusion]. |
Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. |
Or alternatively: (b) the words happiness and bliss-(sukha) (pītisukhaṃ) can be taken as “the happiness and the bliss-(sukha)” independently, like “the Dhamma and the Discipline” (dhammavinaya), |
Vivekajaṃ pītisukhamassa jhānassa, asmiṃ vā jhāne atthīti evampi vivekajaṃpītisukhaṃ. |
and so then it can be taken as seclusion-born happiness-and-bliss-(sukha) of this jhāna, or in this jhāna; so in this way it is the happiness and bliss-(sukha) [rather than the jhāna] that are born of seclusion. |
Yatheva hi jhānaṃ, evaṃ pītisukhampettha vivekajameva hoti, tañcassa atthi, tasmā ekapadeneva "vivekajaṃpītisukha"ntipi vattuṃ yujjati. |
For just as the words “born of seclusion” can [as at (a)] be taken as qualifying the word “jhāna,” so too they can be taken here [as at (b)] as qualifying the expression “happiness and bliss-(sukha),” and then that [total expression] is predicated of this [jhāna]. So it is also correct to call “happiness-and-bliss-(sukha) born-of-seclusion” a single expression. |
Vibhaṅge pana "idaṃ sukhaṃ imāya pītiyā sahagata"ntiādinā (vibha. 567) nayena vuttaṃ. |
In the Vibhaṅga it is stated in the way beginning, “This bliss-(sukha) accompanied by this happiness” (Vibh 257). |
Attho pana tatthāpi evameva daṭṭhabbo. |
The meaning should be regarded in the same way there too. |
Paṭhamaṃ jhānanti idaṃ parato āvibhavissati. |
102. First jhāna: this will be explained below (§119). |
Upasampajjāti upagantvā, pāpuṇitvāti vuttaṃ hoti. |
Enters upon (upasampajja): arrives at; reaches, is what is meant; |
Upasampādayitvā vā, nipphādetvāti vuttaṃ hoti. |
or else, taking it as “makes enter” (upasampādayitvā), then producing, is what is meant. |
Vibhaṅge pana "upasampajjāti paṭhamassa jhānassa lābho paṭilābho patti sampatti phusanā sacchikiriyā upasampadā"ti vuttaṃ. |
In the Vibhaṅga this is said: “‘Enters upon’: the gaining, the regaining, the reaching, the arrival at, the touching, the realizing of, the entering upon (upasampadā, the first jhāna” (Vibh 257), |
Tassāpi evamevattho daṭṭhabbo. |
the meaning of which should be regarded in the same way. |
Viharatīti tadanurūpena iriyāpathavihārena itivuttappakārajhānasamaṅgī hutvā attabhāvassa iriyaṃ vuttiṃ pālanaṃ yapanaṃ yāpanaṃ cāraṃ vihāraṃ abhinipphādeti. |
103. And dwells in (viharati): by becoming possessed of jhāna of the kind described above through dwelling in a posture favourable to that [jhāna], he produces a posture, a procedure, a keeping, an enduring, a lasting, a behaviour, a dwelling, of the person. |
Vuttañhetaṃ vibhaṅge "viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati, tena vuccati viharatī"ti (vibha. 540). |
For this is said in the Vibhaṅga: “‘Dwells in’: poses, proceeds, keeps, endures, lasts, behaves, dwells; [146] hence ‘dwells’ is said” (Vibh 252). |
Pañcaṅgavippahīnādi Table view Original pali |
74.Yaṃ pana vuttaṃ "pañcaṅgavippahīnaṃ pañcaṅgasamannāgata"nti, tattha kāmacchando, byāpādo, thinamiddhaṃ, uddhaccakukkuccaṃ, vicikicchāti imesaṃ pañcannaṃ nīvaraṇānaṃ pahānavasena pañcaṅgavippahīnatā veditabbā. |
104.Now, it was also said above which abandons five factors, possesses five factors (§79; cf. M I 294). Herein, the abandoning of the five factors should be understood as the abandoning of these five hindrances, namely, lust, ill will, stiffness and torpor, agitation and worry, and uncertainty; |
Na hi etesu appahīnesu jhānaṃ uppajjati. |
for no jhāna arises until these have been abandoned, |
Tenassetāni pahānaṅgānīti vuccanti. |
and so they are called the factors of abandoning. |
Kiñcāpi hi jhānakkhaṇe aññepi akusalā dhammā pahīyanti, tathāpi etāneva visesena jhānantarāyakarāni. |
For although other unprofitable things too are abandoned at the moment of jhāna, still only these are specifically obstructive to jhāna. |
Kāmacchandena hi nānāvisayappalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati. |
105. The mind affected through lust by greed for varied objective fields does not become concentrated on an object consisting in unity, |
Kāmacchandābhibhūtaṃ vā taṃ na kāmadhātuppahānāya paṭipadaṃ paṭipajjati. |
or being overwhelmed by lust, it does not enter on the way to abandoning the sense-desire element. |
Byāpādena cārammaṇe paṭihaññamānaṃ na nirantaraṃ pavattati. |
When pestered by ill will towards an object, it does not occur uninterruptedly. |
Thinamiddhābhibhūtaṃ akammaññaṃ hoti. |
When overcome by stiffness and torpor, it is unwieldy. |
Uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati. |
When seized by agitation and worry, it is unquiet and buzzes about. |
Vicikicchāya upahataṃ jhānādhigamasādhikaṃ paṭipadaṃ nārohati. |
When stricken by uncertainty, it fails to mount the way to accomplish the attainment of jhāna. |
Iti visesena jhānantarāyakarattā etāneva pahānaṅgānīti vuttānīti. |
So it is these only that are called factors of abandoning because they are specifically obstructive to jhāna. |
Yasmā pana vitakko ārammaṇe cittaṃ abhiniropeti, vicāro anuppabandhati, tehi avikkhepāya sampāditappayogassa cetaso payogasampattisambhavā pīti pīṇanaṃ, sukhañca upabrūhanaṃ karoti. |
106. But applied thought directs the mind onto the object; sustained thought keeps it anchored there. Happiness produced by the success of the effort refreshes the mind whose effort has succeeded through not being distracted by those hindrances; and bliss-(sukha) intensifies it for the same reason. |
Atha naṃ sasesasampayuttadhammaṃ etehi abhiniropanānuppabandhanapīṇanaupabrūhanehi anuggahitā ekaggatā ekattārammaṇe samaṃ sammā ca ādhiyati, tasmā vitakko vicāro pīti sukhaṃ cittekaggatāti imesaṃ pañcannaṃ uppattivasena pañcaṅgasamannāgatatā veditabbā. |
Then unification aided by this directing onto, this anchoring, this refreshing and this intensifying, evenly and rightly centres (III.3) the mind with its remaining associated states on the object consisting in unity. Consequently, possession of five factors should be understood as the arising of these five, namely, applied thought, sustained thought, happiness, bliss-(sukha) and unification of mind. |
Uppannesu hi etesu pañcasu jhānaṃ uppannaṃ nāma hoti. |
107. For it is when these are arisen that jhāna is said to be arisen, |
Tenassa etāni pañca samannāgataṅgānīti vuccanti. |
which is why they are called the five factors of possession. |
Tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ. |
Therefore it should not be assumed that the jhāna is something other which possesses them. |
Yathā pana aṅgamattavaseneva caturaṅginī senā, pañcaṅgikaṃ tūriyaṃ, aṭṭhaṅgiko ca maggoti vuccati, evamidampi aṅgamattavaseneva pañcaṅgikanti vā pañcaṅgasamannāgatanti vā vuccatīti veditabbaṃ. |
But just as “The army with the four factors” (Vin IV 104) and “Music with the five factors” (M-a II 300) and “The path with the eight factors (eightfold path)” are stated simply in terms of their factors, so this too [147] should be understood as stated simply in terms of its factors, when it is said to “have five factors” or “possess five factors. ” |
Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni. |
108. And while these five factors are present also at the moment of access and are stronger in access than in normal consciousness, |
Idha pana upacāratopi balavatarāni rūpāvacaralakkhaṇappattāni. |
they are still stronger here than in access and acquire the characteristic of the fine-material sphere. |
Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati. |
For applied thought arises here directing the mind on to the object in an extremely lucid manner, |
Vicāro ativiya ārammaṇaṃ anumajjamāno. |
and sustained thought does so pressing the object very hard, |
Pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ. |
and the happiness and bliss-(sukha) pervade the entire body. |
Tenevāha – "nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī"ti (dī. ni. 1.228). |
Hence it is said: “And there is nothing of his whole body not permeated by the happiness and bliss-(sukha) born of seclusion” (D I 73). |
Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇesu phusitā hutvā uppajjati, ayametesaṃ itarehi viseso. |
And unification too arises in the complete contact with the object that the surface of a box’s lid has with the surface of its base. This is how they differ from the others. |
Tattha cittekaggatā kiñcāpi savitakkaṃ savicāranti imasmiṃ pāṭhe na niddiṭṭhā, tathāpi vibhaṅge "jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā"ti (vibha. 569) evaṃ vuttattā aṅgameva. |
109. Although unification of mind is not actually listed among these factors in the [summary] version [beginning] “which is accompanied by applied and sustained thought” (Vibh 245), nevertheless it is mentioned [later] in the Vibhaṅga as follows: “‘Jhāna’: it is applied thought, sustained thought, happiness, bliss-(sukha), unification”(Vibh 257), and so it is a factor too; |
Yena hi adhippāyena bhagavatā uddeso kato, soyeva tena vibhaṅge pakāsitoti. |
for the intention with which the Blessed One gave the summary is the same as that with which he gave the exposition that follows it. |
Tividhakalyāṇaṃ Table view Original pali |
75.Tividhakalyāṇaṃdasalakkhaṇasampannanti ettha pana ādimajjhapariyosānavasena tividhakalyāṇatā. |
110. Is good in three ways, possesses ten characteristics (§79): the goodness in three ways is in the beginning, middle, and end. |
Tesaṃyeva ca ādimajjhapariyosānānaṃ lakkhaṇavasena dasalakkhaṇasampannatā veditabbā. |
The possession of the ten characteristics should be understood as the characteristics of the beginning, middle, and end, too. |
Tatrāyaṃ pāḷi – |
Here is the text: |
"Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ, paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa kati lakkhaṇāni? |
111. “Of the first jhāna, purification of the way is the beginning, intensification of equanimity is the middle, and satisfaction is the end. “‘Of the first jhāna, purification of the way is the beginning’: how many characteristics has the beginning? |
Ādissa tīṇi lakkhaṇāni, yo tassa paribandho, tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. |
The beginning has three characteristics: the mind is purified of obstructions to that [jhāna]; because it is purified the mind makes way for the central [state of equilibrium, which is the] sign of serenity; because it has made way the mind enters into that state. |
Yañca paribandhato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. |
And it is since the mind becomes purified of obstructions and, through being purified, makes way for the central [state of equilibrium, which is the] sign of serenity and, having made way, enters into that state, |
Paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. |
that the purification of the way is the beginning of the first jhāna. These are the three characteristics of the beginning. |
Tena vuccati paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti tilakkhaṇasampannañca. |
Hence it is said: ‘The first jhāna is good in the beginning which possesses three characteristics. ’ [148] |
"Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? |
112. “‘Of the first jhāna intensification of equanimity is the middle’: how many characteristics has the middle? |
Majjhassa tīṇi lakkhaṇāni, visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. |
The middle has three characteristics. He [now] looks on with equanimity at the mind that is purified; he looks on with equanimity at it as having made way for serenity; he looks on with equanimity at the appearance of unity.32 |
Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. |
And in that he [now] looks on with equanimity at the mind that is purified and looks on with equanimity at it as having made way for serenity and looks on with equanimity at the appearance of unity, |
Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. |
that intensification of equanimity is the middle of the first jhāna. These are the three characteristics of the middle. |
Tena vuccati paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti tilakkhaṇasampannañca. |
Hence it is said: ‘The first jhāna is good in the middle which possesses three characteristics. ’ |
"Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa kati lakkhaṇāni? |
113. “‘Of the first jhāna satisfaction is the end’: how many characteristics has the end? |
Pariyosānassa cattāri lakkhaṇāni, tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. |
The end has four characteristics. The satisfaction in the sense that there was non-excess of any of the states arisen therein, and the satisfaction in the sense that the faculties had a single function, and the satisfaction in the sense that the appropriate energy was effective, and the satisfaction in the sense of repetition, |
Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni. |
are the satisfaction in the end of the first jhāna. These are the four characteristics of the end. |
Tena vuccati paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti catulakkhaṇasampannañcā"ti (paṭi. ma. 1.158). |
Hence it is said: ‘The first jhāna is good in the end which possesses four characteristics’” (Paṭis I 167–68). |
Tatra paṭipadāvisuddhi nāma sasambhāriko upacāro. |
114. Herein, purification of the way is access together with its concomitants. |
Upekkhānubrūhanā nāma appanā. |
Intensification of equanimity is absorption. |
Sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayanti. |
Satisfaction is reviewing. So some comment.33 |
Yasmā pana "ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti upekkhānubrūhitañca ñāṇena ca sampahaṃsita"nti (paṭi. ma. 1.158) pāḷiyaṃ vuttaṃ, tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā. |
But it is said in the text, “The mind arrived at unity enters into purification of the way, is intensified in equanimity, and is satisfied by knowledge” (Paṭis I 167), and therefore it is from the standpoint within actual absorption that purification of the way firstly should be understood as the approach, with intensification of equanimity as the function of equanimity consisting in specific neutrality, and satisfaction as the manifestation of clarifying knowledge’s function in accomplishing non-excess of states. |
Kathaṃ? |
How? |
Yasmiñhi vāre appanā uppajjati, tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paribandho, tato cittaṃ visujjhati. |
115. Firstly, in a cycle [of consciousness] in which absorption arises the mind becomes purified from the group of defilements called hindrances that are an obstruction to jhāna. |
Visuddhattā āvaraṇavirahitaṃ hutvā majjhimaṃ samathanimittaṃ paṭipajjati. |
Being devoid of obstruction because it has been purified, it makes way for the central [state of equilibrium, which is the] sign of serenity. |
Majjhimaṃ samathanimittaṃ nāma samappavatto appanāsamādhiyeva. |
Now, it is the absorption concentration itself occurring evenly that is called the sign of serenity. |
Tadanantaraṃ pana purimacittaṃ ekasantatipariṇāmanayena tathattamupagacchamānaṃ majjhimaṃ samathanimittaṃ paṭipajjati nāma, evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma. |
But the consciousness immediately before that [149] reaches that state by way of change in a single continuity (cf. XXII.1–6), and so it is said that it makes way for the central [state of equilibrium, which is the] sign of serenity. And it is said that it enters into that state by approaching it through having made way for it. |
Evaṃ tāva purimacitte vijjamānākāranipphādikā paṭhamassa jhānassa uppādakkhaṇeyeva āgamanavasena paṭipadāvisuddhi veditabbā. |
That is why in the first place purification of the way, while referring to aspects existing in the preceding consciousness, should nevertheless be understood as the approach at the moment of the first jhāna’s actual arising. |
Evaṃ visuddhassa pana tassa puna visodhetabbābhāvato visodhane byāpāraṃ akaronto visuddhaṃ cittaṃ ajjhupekkhati nāma. |
116. Secondly, when he has more interest in purifying, since there is no need to re-purify what has already been purified thus, it is said that he looks on with equanimity at the mind that is purified. |
Samathabhāvupagamanena samathapaṭipannassa puna samādhāne byāpāraṃ akaronto samathapaṭipannaṃ ajjhupekkhati nāma. |
And when he has no more interest in concentrating again what has already made way for serenity by arriving at the state of serenity, it is said that he looks on with equanimity at it as having made way for serenity. |
Samathapaṭipannabhāvato eva cassa kilesasaṃsaggaṃ pahāya ekattena upaṭṭhitassa puna ekattupaṭṭhāne byāpāraṃ akaronto ekattupaṭṭhānaṃ ajjhupekkhati nāma. |
And when he has no more interest in again causing appearance of unity in what has already appeared as unity through abandonment of its association with defilement in making way for serenity, it is said that he looks on with equanimity at the appearance of unity. |
Evaṃ tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā veditabbā. |
That is why intensification of equanimity should be understood as the function of equanimity that consists in specific neutrality. |
Ye panete evaṃ upekkhānubrūhite tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā, yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni, yañcesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati, yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannāva, tasmā "dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbā"ti vuttaṃ. |
117. And lastly, when equanimity was thus intensified, the states called concentration and understanding produced there, occurred coupled together without either one exceeding the other. And also the [five] faculties beginning with faith occurred with the single function (taste) of deliverance owing to deliverance from the various defilements. And also the energy appropriate to that, which was favourable to their state of non-excess and single function, was effective. And also its repetition occurs at that moment. 34 Now, all these [four] aspects are only produced because it is after seeing with knowledge the various dangers in defilement and advantages in cleansing that satisfiedness, purifiedness and clarifiedness ensue accordingly. That is the reason why it was said that satisfaction should be understood as the manifestation of clarifying knowledge’s function in accomplishing non-excess, etc., of states (§114). |
Tattha yasmā upekkhāvasena ñāṇaṃ pākaṭaṃ hoti. |
118. Herein, satisfaction as a function of knowledge is called “the end” since the knowledge is evident as due to onlooking equanimity, |
Yathāha – "tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati, upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti, upekkhāvasena nānattakilesehi cittaṃ vimuccati, vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. |
according as it is said: “He looks on with complete equanimity at the mind thus exerted; then the understanding faculty is outstanding as understanding due to equanimity. Owing to equanimity the mind is liberated from the many sorts of defilements; then the understanding faculty is outstanding as understanding due to liberation. |
Vimuttattā te dhammā ekarasā honti. |
Because of being liberated these states come to have a single function; |
Ekarasaṭṭhena bhāvanā"ti (paṭi. ma. 1.201). |
then [the understanding faculty is outstanding as understanding due to] development in the sense of the single function”35 (Paṭis II 25). |
Tasmā ñāṇakiccabhūtā sampahaṃsanā pariyosānanti vuttā. |
|
Idāni paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇanti ettha gaṇanānupubbatā paṭhamaṃ, paṭhamaṃ uppannantipi paṭhamaṃ. |
119. Now, as to the words and so he has attained the first jhāna … of the earth kasiṇa (§79): Here it is first because it starts a numerical series; [150] also it is first because it arises first. |
Ārammaṇūpanijjhānato paccanīkajhāpanato vā jhānaṃ. |
It is called jhāna because of lighting (upanijjhāna) the object and because of burning up (jhāpana) opposition (Paṭis I 49). |
Pathavīmaṇḍalaṃ pana sakalaṭṭhena pathavīkasiṇanti vuccati, taṃ nissāya paṭiladdhanimittampi, pathavīkasiṇanimitte paṭiladdhajhānampi. |
The disk of earth is called earth kasiṇa (paṭhavīkasiṇa—lit. “earth universal”) in the sense of entirety,36 and the sign acquired with that as its support and also the jhāna acquired in the earth-kasiṇa sign are so called too. |
Tatra imasmiṃ atthe jhānaṃ pathavīkasiṇanti veditabbaṃ. |
So that jhāna should be understood as of the earth kasiṇa in this sense, |
Taṃ sandhāya vuttaṃ "paṭhamaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇa"nti. |
with reference to which it was said above “and so he has attained to the first jhāna … of the earth kasiṇa.” |
Ciraṭṭhitisampādanaṃ Table view Original pali |
76.Evamadhigate pana etasmiṃ tena yoginā vālavedhinā viya, sūdena viya ca ākārā pariggahetabbā. |
120. When it has been attained in this way, the mode of its attainment must be discerned by the meditator as if he were a hair-splitter or a cook. |
Yathā hi sukusalo dhanuggaho vālavedhāya kammaṃ kurumāno yasmiṃ vāre vālaṃ vijjhati, tasmiṃ vāre akkantapadānañca dhanudaṇḍassa ca jiyāya ca sarassa ca ākāraṃ pariggaṇheyya. |
For when a very skilful archer, who is working to split a hair, actually splits the hair on one occasion, he discerns the modes of the position of his feet, the bow, the bowstring, and the arrow thus: |
"Evaṃ me ṭhitena evaṃ dhanudaṇḍaṃ evaṃ jiyaṃ evaṃ saraṃ gahetvā vālo viddho"ti. |
“I split the hair as I stood thus, with the bow thus, the bowstring thus, the arrow thus.” |
So tato paṭṭhāya tatheva te ākāre sampādento avirādhetvā vālaṃ vijjheyya. |
From then on he recaptures those same modes and repeats the splitting of the hair without fail. |
Evameva yogināpi "imaṃ nāma me bhojanaṃ bhuñjitvā evarūpaṃ puggalaṃ sevamānena evarūpe senāsane iminā nāma iriyāpathena imasmiṃ kāle idaṃ adhigata"nti ete bhojanasappāyādayo ākārā pariggahetabbā. |
So too the meditator must discern such modes as that of suitable food, etc., thus: “I attained this after eating this food, attending on such a person, in such a lodging, in this posture at this time.” |
Evañhi so naṭṭhe vā tasmiṃ te ākāre sampādetvā puna uppādetuṃ, appaguṇaṃ vā paguṇaṃ karonto punappunaṃ appetuṃ sakkhissati. |
In this way, when that [absorption] is lost, he will be able to recapture those modes and renew the absorption, or while familiarizing himself with it he will be able to repeat that absorption again and again. |
Yathā ca kusalo sūdo bhattāraṃ parivisanto tassa yaṃ yaṃ ruciyā bhuñjati, taṃ taṃ sallakkhetvā tato paṭṭhāya tādisameva upanāmento lābhassa bhāgī hoti, evamayampi adhigatakkhaṇe bhojanādayo ākāre gahetvā te sampādento naṭṭhe naṭṭhe punappunaṃ appanāya lābhī hoti. |
121. And just as when a skilled cook is serving his employer, he notices whatever he chooses to eat and from then on brings only that sort and so obtains a reward, so too this meditator discerns such modes as that of the food, etc., at the time of the attaining, and he recaptures them and re-obtains absorption each time it is lost. |
Tasmā tena vālavedhinā viya sūdena viya ca ākārā pariggahetabbā. |
So he must discern the modes as a hair-splitter or a cook does. |
Vuttampi cetaṃ bhagavatā – |
122.And this has been said by the Blessed One: |
"Seyyathāpi, bhikkhave, paṇḍito byatto kusalo sūdo rājānaṃ vā rājamahāmattaṃ vā nānaccayehi sūpehi paccupaṭṭhito assa ambilaggehipi tittakaggehipi kaṭukaggehipi madhuraggehipi khārikehipi akhārikehipi loṇikehipi aloṇikehipi. |
“Bhikkhus, suppose a wise, clever, skilful cook set various kinds of sauces before a king or a king’s minister, such as sour, bitter, sharp, [151] sweet, peppery and unpeppery, salty and unsalty sauces; |
Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti 'idaṃ vā me ajja bhattu sūpeyyaṃ ruccati, imassa vā abhiharati, imassa vā bahuṃ gaṇhāti, imassa vā vaṇṇaṃ bhāsati, ambilaggaṃ vā me ajja bhattu sūpeyyaṃ ruccati, ambilaggassa vā abhiharati, ambilaggassa vā bahuṃ gaṇhāti, ambilaggassa vā vaṇṇaṃ bhāsati - pe - aloṇikassa vā vaṇṇaṃ bhāsatī'ti. |
then the wise, clever, skilful cook learned his master’s sign thus ‘today this sauce pleased my master’ or ‘he held out his hand for this one’ or ‘he took a lot of this one’ or ‘he praised this one’ or ‘today the sour kind pleased my master’ or ‘he held out his hand for the sour kind’ or ‘he took a lot of the sour kind’ or ‘he praised the sour kind’ … or ‘he praised the unsalty kind’; |
Sa kho so, bhikkhave, paṇḍito byatto kusalo sūdo lābhī ceva hoti acchādanassa, lābhī vetanassa, lābhī abhihārānaṃ. |
then the wise, clever, skilful cook is rewarded with clothing and wages and presents. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi so, bhikkhave, paṇḍito byatto kusalo sūdo sakassa bhattu nimittaṃ uggaṇhāti. |
Because that wise, clever, skilful cook learned his master’s sign in this way. |
Evameva kho, bhikkhave, idhekacco paṇḍito byatto kusalo bhikkhu kāye kāyānupassī viharati - pe - vedanāsu vedanā… citte cittā… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. |
So too, bhikkhus, here a wise, clever, skilful bhikkhu dwells contemplating the body as a body … He dwells contemplating feelings as feelings … consciousness as consciousness … mental objects as mental objects, ardent, fully aware and mindful, having put away covetousness and grief for the world. |
Tassa dhammesu dhammānupassino viharato cittaṃ samādhiyati, upakkilesā pahīyanti, so taṃ nimittaṃ uggaṇhāti. |
As he dwells contemplating mental objects as mental objects, his mind becomes concentrated, his defilements are abandoned. He learns the sign of that. |
Sa kho so, bhikkhave, paṇḍito byatto kusalo bhikkhu lābhī ceva hoti diṭṭhadhammasukhavihārānaṃ, lābhī satisampajaññassa. |
Then that wise, clever, skilful bhikkhu is rewarded with a happy abiding here and now, he is rewarded with mindfulness and full awareness. |
Taṃ kissa hetu? |
Why is that? |
Tathā hi so, bhikkhave, paṇḍito byatto kusalo bhikkhu sakassa cittassa nimittaṃ uggaṇhātī"ti (saṃ. ni. 5.374). |
Because that wise, clever, skilful bhikkhu learned his consciousness’s sign” (S V 151–52). |
Nimittaggahaṇena cassa puna te ākāre sampādayato appanāmattameva ijjhati, na ciraṭṭhānaṃ. |
123. And when he recaptures those modes by apprehending the sign, he just succeeds in reaching absorption, but not in making it last. |
Ciraṭṭhānaṃ pana samādhiparibandhānaṃ dhammānaṃ suvisodhitattā hoti. |
It lasts when it is absolutely purified from states that obstruct concentration. |
Yo hi bhikkhu kāmādīnavapaccavekkhaṇādīhi kāmacchandaṃ na suṭṭhu vikkhambhetvā, kāyapassaddhivasena kāyaduṭṭhullaṃ na suppaṭipassaddhaṃ katvā, ārambhadhātumanasikārādivasena thinamiddhaṃ na suṭṭhu paṭivinodetvā, samathanimittamanasikārādivasena uddhaccakukkuccaṃ na susamūhataṃ katvā, aññepi samādhiparibandhe dhamme na suṭṭhu visodhetvā jhānaṃ samāpajjati, so avisodhitaṃ āsayaṃ paviṭṭhabhamaro viya avisuddhaṃ uyyānaṃ paviṭṭharājā viya ca khippameva nikkhamati. |
124. When a bhikkhu enters upon a jhāna without [first] completely suppressing lust by reviewing the dangers in sense desires, etc., and without [first] completely tranquillizing bodily irritability37 by tranquillizing the body, and without [first] completely removing stiffness and torpor by bringing to mind the elements of initiative, etc., (§55), and without [first] completely abolishing agitation and worry by bringing to mind the sign of serenity, etc., [152] and without [first] completely purifying his mind of other states that obstruct concentration, then that bhikkhu soon comes out of that jhāna again, like a bee that has gone into an unpurified hive, like a king who has gone into an unclean park. |
Yo pana samādhiparibandhe dhamme suṭṭhu visodhetvā jhānaṃ samāpajjati, so suvisodhitaṃ āsayaṃ paviṭṭhabhamaro viya suparisuddhaṃ uyyānaṃ paviṭṭharājā viya ca sakalampi divasabhāgaṃ antosamāpattiyaṃyeva hoti. |
125. But when he enters upon a jhāna after [first] completely purifying his mind of states that obstruct concentration, then he remains in the attainment even for a whole day, like a bee that has gone into a completely purified hive, like a king who has gone into a perfectly clean park. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Kāmesu chandaṃ paṭighaṃ vinodaye, |
“So let him dispel any sensual lust, and resentment, |
Uddhaccamiddhaṃ vicikicchapañcamaṃ; |
Agitation as well, and then torpor, and doubt as the fifth; |
Vivekapāmojjakarena cetasā, |
There let him find joy with a heart that is glad in seclusion, |
Rājāva suddhantagato tahiṃ rame"ti. |
Like a king in a garden where all and each corner is clean.” |
Tasmā ciraṭṭhitikāmena paribandhakadhamme visodhetvā jhānaṃ samāpajjitabbaṃ. |
126. So if he wants to remain long in the jhāna, he must enter upon it after [first] purifying his mind from obstructive states. |
Cittabhāvanāvepullatthañca yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabbaṃ. |
[EXTENSION OF THE SIGN] In order to perfect the development of consciousness he should besides extend the counterpart sign according as acquired. |
Tassa dve vaḍḍhanābhūmiyo upacāraṃ vā appanaṃ vā. |
Now, there are two planes for extension, namely, access and absorption; |
Upacāraṃ patvāpi hi taṃ vaḍḍhetuṃ vaṭṭati appanaṃ patvāpi. |
for it is possible to extend it on reaching access and on reaching absorption. |
Ekasmiṃ pana ṭhāne avassaṃ vaḍḍhetabbaṃ. |
But the extending should be done consistently in one [or the other], |
Tena vuttaṃ "yathāladdhaṃ paṭibhāganimittaṃ vaḍḍhetabba"nti. |
which is why it was said “he should besides extend the counterpart sign according as acquired.” |
Nimittavaḍḍhananayo Table view Original pali |
77.Tatrāyaṃ vaḍḍhananayo, tena yoginā taṃ nimittaṃ pattavaḍḍhanapūvavaḍḍhanabhattavaḍḍhanalatāvaḍḍhanadussavaḍḍhanayogena avaḍḍhetvā yathā nāma kassako kasitabbaṭṭhānaṃ naṅgalena paricchinditvā paricchedabbhantare kasati, yathā vā pana bhikkhū sīmaṃ bandhantā paṭhamaṃ nimittāni sallakkhetvā pacchā bandhanti, evameva tassa yathāladdhassa nimittassa anukkamena ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā yathāparicchedaṃ vaḍḍhetabbaṃ. |
127. The way to extend it is this.The meditator should not extend the sign as a clay bowl or a cake or boiled rice or a creeper or a piece of cloth is extended. He should first delimit with his mind successive sizes for the sign, according as acquired, that is to say, one finger, two fingers, three fingers, four fingers, and then extend it by the amount delimited, just as a ploughman delimits with the plough the area to be ploughed and then ploughs within the area delimited, or just as bhikkhus fixing a boundary first observe the marks and then fix it. |
Aparicchinditvā pana na vaḍḍhetabbaṃ. |
He should not, in fact, extend it without having delimited [the amount it is to be extended by]. |
Tato vidatthiratanapamukhapariveṇavihārasīmānaṃ gāmanigamajanapadarajjasamuddasīmānañca paricchedavasena vaḍḍhayantena cakkavāḷaparicchedena vā tato vāpi uttari paricchinditvā vaḍḍhetabbaṃ. |
After that has been done, he can further extend it, doing so by delimiting successive boundaries of, say, a span, a ratana (=2 spans), the veranda, the surrounding space,38 the monastery, and the boundaries of the village, the town, the district, the kingdom and the ocean, [153] making the extreme limit the world-sphere or even beyond. |
Yathā hi haṃsapotakā pakkhānaṃ uṭṭhitakālato paṭṭhāya parittaṃ parittaṃ padesaṃ uppatantā paricayaṃ katvā anukkamena candimasūriyasantikaṃ gacchanti, evameva bhikkhu vuttanayena nimittaṃ paricchinditvā vaḍḍhento yāva cakkavāḷaparicchedā tato vā uttari vaḍḍheti. |
128. Just as young swans first starting to use their wings soar a little distance at a time, and by gradually increasing it eventually reach the presence of the moon and sun, so too when a bhikkhu extends the sign by successive delimitations in the way described, he can extend it up to the limit of the world- sphere or even beyond. |
Athassa taṃ nimittaṃ vaḍḍhitavaḍḍhitaṭṭhāne pathaviyā ukkūlavikūlanadīviduggapabbatavisamesu saṅkusatasamabbhāhataṃ usabhacammaṃ viya hoti. |
129. Then that sign [appears] to him like an ox hide stretched out with a hundred pegs39 over the earth’s ridges and hollows, river ravines, tracts of scrub and thorns, and rocky inequalities (see M III 105) in any area to which it has been extended. |
Tasmiṃ pana nimitte pattapaṭhamajjhānena ādikammikena samāpajjanabahulena bhavitabbaṃ, na paccavekkhaṇabahulena. |
When a beginner has reached the first jhāna in this sign, he should enter upon it often without reviewing it much. |
Paccavekkhaṇabahulassa hi jhānaṅgāni thūlāni dubbalāni hutvā upaṭṭhahanti. |
For the first jhāna factors occur crudely and weakly in one who reviews it much. |
Athassa tāni evaṃ upaṭṭhitattā upari ussukkanāya paccayataṃ āpajjanti. |
Then because of that they do not become conditions for higher endeavour. |
So appaguṇe jhāne ussukkamāno pattapaṭhamajjhānā ca parihāyati, na ca sakkoti dutiyaṃ pāpuṇituṃ. |
While he is endeavouring for the unfamiliar [higher jhāna] he falls away from the first jhāna and fails to reach the second. |
Tenāha bhagavā – |
130. Hence the Blessed One said: |
"Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ. |
“Bhikkhus, suppose there were a foolish stupid mountain cow, with no knowledge of fields and no skill in walking on craggy mountains, |
Tassā evamassa 'yaṃnūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyya'nti. |
who thought: ‘What if I walked in a direction I never walked in before, ate grass I never ate before, drank water I never drank before?’ |
Sā purimaṃ pādaṃ na supatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya, sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya. |
and without placing her forefoot properly she lifted up her hind foot; then she would not walk in the direction she never walked in before or eat the grass she never ate before or drink the water she never drank before, |
Yasmiñcassā padese ṭhitāya evamassa 'yaṃnūnāhaṃ agatapubbañceva - pe - piveyya'nti. |
‘What if I walked in a direction I never walked in before … drank water I never drank before? |
Tañca padesaṃ na sotthinā paccāgaccheyya. |
and also she would not get back safely to the place where she had thought, |
Taṃ kissa hetu ? |
Why is that? |
Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ, evameva kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi - pe - paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
Because that mountain cow was foolish and stupid with no knowledge of fields and no skill in walking on craggy mountains. So too, bhikkhus, here is a certain foolish stupid bhikkhu with no knowledge of fields and no skill, quite secluded from sense desires, secluded from unprofitable things, in entering upon and dwelling in the first jhāna, which is accompanied by applied thought and sustained thought with happiness and bliss-(sukha) born of seclusion; |
So taṃ nimittaṃ nāsevati, na bhāveti, na bahulīkaroti, na svādhiṭṭhitaṃ adhiṭṭhāti, tassa evaṃ hoti 'yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā - pe - dutiyaṃ jhānaṃ upasampajja vihareyya'nti. |
he does not repeat, develop or cultivate that sign or properly establish it. He thinks: ‘What if with the subsiding of applied and sustained thought I entered upon and dwelt in the second jhāna, which is … with happiness and bliss-(sukha) born of concentration?’ [154] |
So na sakkoti vitakkavicārānaṃ vūpasamā - pe - dutiyaṃ jhānaṃ upasampajja viharituṃ. |
He is unable with the subsiding of applied and sustained thought to enter upon and dwell in the second jhāna, which is … with happiness and bliss-(sukha) born of concentration. |
Tassevaṃ hoti 'yaṃnūnāhaṃ vivicceva kāmehi - pe - paṭhamaṃ jhānaṃ upasampajja vihareyya'nti. |
Then he thinks: ‘What if, quite secluded from sense desires, secluded from unprofitable things, I entered upon and dwelt in the first jhāna, which is … with happiness and bliss-(sukha) born of seclusion?’ |
So na sakkoti vivicceva kāmehi - pe - paṭhamaṃ jhānaṃ upasampajja viharituṃ. |
He is unable, quite secluded from sense desires, secluded from unprofitable things, to enter upon and dwell in the first jhāna which is … with happiness and bliss-(sukha) born of seclusion. |
Ayaṃ vuccati, bhikkhave, bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate caritu"nti (a. ni. 9.35). |
This bhikkhu is called one who has slipped between the two, who has fallen between the two, just like the foolish stupid mountain cow with no knowledge of fields and no skill in walking on craggy mountains …” (A IV 418–19). |
Tasmānena tasmiṃyeva tāva paṭhamajjhāne pañcahākārehi ciṇṇavasinā bhavitabbaṃ. |
131. Therefore he should acquire mastery in the five ways first of all with respect to the first jhāna. |
Pañcavasīkathā Table view Original pali |
78.Tatrimā pañca vasiyo āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasīti. |
Herein, these are the five kinds of mastery: mastery in adverting, mastery in attaining, mastery in resolving (steadying the duration), mastery in emerging, and mastery in reviewing. |
Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvadicchakaṃ āvajjeti, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī. |
“He adverts to the first jhāna where, when, and for as long as, he wishes; he has no difficulty in adverting; thus it is mastery in adverting. |
Paṭhamaṃ jhānaṃ yatthicchakaṃ - pe - samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī. |
He attains the first jhāna where … he has no difficulty in attaining; thus it is mastery in attaining” (Paṭis I 100), |
Evaṃ sesāpi vitthāretabbā. |
and all the rest should be quoted in detail (XXIII.27). |
Ayaṃ panettha atthappakāsanā, paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca vā javanāni javanti. |
132. The explanation of the meaning here is this. When he emerges from the first jhāna and first of all adverts to the applied thought, then, next to the adverting that arose interrupting the life-continuum, either four or five impulsions impel with that applied thought as their object. |
Tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ, vuttanayāneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa āvajjanavasī siddhā hoti. |
Then there are two life-continuum [consciousnesses]. Then there is adverting with the sustained thought as its object and followed by impulsions in the way just stated. When he is able to prolong his conscious process uninterruptedly in this way with the five jhāna factors, then his mastery of adverting is successful. |
Ayaṃ pana matthakappattā vasī bhagavato yamakapāṭihāriye labbhati, aññesaṃ vā evarūpe kāle. |
But this mastery is found at its acme of perfection in the Blessed One’s Twin Marvel (Paṭis I 125), or for others on the aforesaid occasions. |
Ito paraṃ sīghatarā āvajjanavasī nāma natthi. |
There is no quicker mastery in adverting than that. |
Āyasmato pana mahāmoggallānassa nandopanandanāgarājadamane viya sīghaṃ samāpajjanasamatthatā samāpajjanavasī nāma. |
133. The venerable Mahā-Moggallāna’s ability to enter upon jhāna quickly, as in the taming of the royal nāga-serpent Nandopananda (XII.106f.), is called mastery in attaining. |
Accharāmattaṃ vā dasaccharāmattaṃ vā khaṇaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī nāma. |
134. Ability to remain in jhāna for a moment consisting in exactly a finger- snap or exactly ten finger-snaps is called mastery in resolving (steadying the duration). |
Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī nāma. |
Ability to emerge quickly in the same way is called mastery in emerging. |
Tadubhayadassanatthaṃ buddharakkhitattherassa vatthuṃ kathetuṃ vaṭṭati. |
135. The story of the Elder Buddharakkhita may be told in order to illustrate both these last. |
So hāyasmā upasampadāya aṭṭhavassiko hutvā therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatānaṃ tiṃsamattānaṃ iddhimantasahassānaṃ majjhe nisinno therassa yāguṃ paṭiggāhayamānaṃ upaṭṭhākanāgarājānaṃ gahessāmīti ākāsato pakkhandantaṃ supaṇṇarājānaṃ disvā tāvadeva pabbataṃ nimminitvā nāgarājānaṃ bāhāyaṃ gahetvā tattha pāvisi. |
Eight years after his admission to the Community that elder was sitting in the midst of thirty thousand bhikkhus possessed of supernormal powers who had gathered to attend upon the sickness of the Elder Mahā- Rohanagutta at Therambatthala. He saw a royal supaṇṇa (bird) swooping down from the sky intending to seize an attendant royal nāga-serpent as he was getting rice-gruel accepted for the elder. The Elder Buddharakkhita created a rock meanwhile, and seizing the royal nāga by the arm, he pushed him inside it. |
Supaṇṇarājā pabbate pahāraṃ datvā palāyi. |
The royal supaṇṇa gave the rock a blow and made off. |
Mahāthero āha – "sace, āvuso, buddharakkhito nābhavissa, sabbeva gārayhā assāmā"ti. |
The senior elder remarked: “Friends, if Rakkhita had not been there, we should all have been put to shame. ”40 |
Paccavekkhaṇavasī pana āvajjanavasiyā eva vuttā. |
136. Mastery in reviewing is described in the same way as mastery in adverting; |
Paccavekkhaṇajavanāneva hi tattha āvajjanānantarānīti. |
for the reviewing impulsions are in fact those next to the adverting mentioned there (§132). |
Dutiyajjhānakathā Table view Original pali |
79.Imāsu pana pañcasu vasīsu ciṇṇavasinā paguṇapaṭhamajjhānato vuṭṭhāya "ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkavicārānaṃ oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā dutiyajjhānaṃ santato manasikatvā paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo. |
137. When he has once acquired mastery in these five ways, then on emerging from the now familiar first jhāna he can regard the flaws in it in this way: “This attainment is threatened by the nearness of the hindrances, and its factors are weakened by the grossness of the applied and sustained thought.” He can bring the second jhāna to mind as quieter and so end his attachment to the first jhāna and set about doing what is needed for attaining the second. |
Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vitakkavicārā oḷārikato upaṭṭhahanti, pītisukhañceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgaṃ pahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto "idāni dutiyajjhānaṃ uppajjissatī"ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. |
138. When he has emerged from the first jhāna, applied and sustained thought appear gross to him as he reviews the jhāna factors with mindfulness and full awareness, while happiness and bliss-(sukha) and unification of mind appear peaceful. Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factors and obtaining the peaceful factors, [knowing] “now the second jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum. |
Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesamavasāne ekaṃ rūpāvacaraṃ dutiyajjhānikaṃ. |
After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere belonging to the second jhāna. |
Sesāni vuttappakārāneva kāmāvacarānīti. |
The rest are of the sense sphere of the kinds already stated (§74). |
Ettāvatā cesa vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. |
[THE SECOND JHĀNA] 139. And at this point, “With the stilling of applied and sustained thought he enters upon and dwells in the second jhāna, which has internal confidence and singleness of mind without applied thought, without sustained thought, with happiness and bliss-(sukha) born of concentration” (Vibh 245), |
Evamanena dvaṅgavippahīnaṃ tivaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ dutiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ. |
and so he has attained the second jhāna, which abandons two factors, possesses three factors, is good in three ways, possesses ten characteristics and is of the earth kasiṇa. |
80.Tattha vitakkavicārānaṃ vūpasamāti vitakkassa ca vicārassa cāti imesaṃ dvinnaṃ vūpasamā samatikkamā, dutiyajjhānakkhaṇe apātubhāvāti vuttaṃ hoti. |
140. Herein, with the stilling of applied and sustained thought: with the stilling, with the surmounting, of these two, namely, applied thought and sustained thought; with their non-manifestation at the moment of the second jhāna, is what is meant. |
Tattha kiñcāpi dutiyajjhāne sabbepi paṭhamajjhānadhammā na santi. |
Herein, although none of the states belonging to the first jhāna exist in the second jhāna— |
Aññeyeva hi paṭhamajjhāne phassādayo, aññe idha. |
for the contact, etc. (see M III 25), in the first jhāna are one and here they are another— |
Oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ adhigamo hotīti dīpanatthaṃ "vitakkavicārānaṃ vūpasamā"ti evaṃ vuttanti veditabbaṃ. |
it should be understood all the same that the phrase “with the stilling of applied and sustained thought” is expressed in this way in order to indicate that the attaining of the other jhānas, beginning with that of the second from the first, is effected by the surmounting of the gross factor in each case. |
Ajjhattanti idha niyakajjhattamadhippetaṃ. |
141. Internal: here one’s own internal41 is intended; |
Vibhaṅge pana "ajjhattaṃ paccatta"nti ettakameva vuttaṃ. |
but that much is actually stated in the Vibhaṅga too with the words “internally in oneself” (Vibh 258). |
Yasmā ca niyakajjhattamadhippetaṃ, tasmā attani jātaṃ attano santāne nibbattanti ayamettha attho. |
And since one’s own internal is intended, the meaning here is this: born in oneself, generated in one’s own continuity. |
Sampasādananti sampasādanaṃ vuccati saddhā. |
142. Confidence: it is faith that is called confidence. |
Sampasādanayogato jhānampi sampasādanaṃ. |
The jhāna “has confidence” because it is associated with confidence |
Nīlavaṇṇayogato nīlavatthaṃ viya. |
as a cloth “has blue colour” because it is associated with blue colour. |
Yasmā vā taṃ jhānaṃ sampasādanasamannāgatattā vitakkavicārakkhobhavūpasamanena ca cetaso sampasādayati, tasmāpi sampasādananti vuttaṃ. |
Or alternatively, that jhāna is stated to “have confidence” because it makes the mind confident with the confidence possessed by it and by stilling the disturbance created by applied and sustained thought. |
Imasmiñca atthavikappe sampasādanaṃ cetasoti evaṃ padasambandho veditabbo. |
And with this conception of the meaning the word construction must be taken as “confidence of mind.” |
Purimasmiṃ pana atthavikappe cetasoti etaṃ ekodibhāvena saddhiṃ yojetabbaṃ. |
But with the first-mentioned conception of the meaning the words “of mind” must be construed with “singleness42”. |
Tatrāyamatthayojanā, eko udetīti ekodi, vitakkavicārehi anajjhārūḷhattā aggo seṭṭho hutvā udetīti attho. |
143. Here is the construction of the meaning in that case. Unique (eka) it comes up (udeti), thus it is single (ekodi); the meaning is, it comes up as the superlative, the best, because it is not overtopped by applied and sustained thought, |
Seṭṭhopi hi loke ekoti vuccati. |
for the best is called “unique” in the world. |
Vitakkavicāravirahato vā eko asahāyo hutvā itipi vattuṃ vaṭṭati. |
Or it is permissible to say that when deprived of applied and sustained thought it is unique, without companion. |
Atha vā sampayuttadhamme udāyatīti udi, uṭṭhāpetīti attho. |
Or alternatively: it evokes (udāyati) associated states, thus it is an evoker (udi); the meaning is, it arouses. |
Seṭṭhaṭṭhena eko ca so udi cāti ekodi, samādhissetaṃ adhivacanaṃ. |
And that is unique (eka) in the sense of best, and it is an evoker (udi), thus it is a unique evoker (ekodi = single). This is a term for concentration. |
Iti imaṃ ekodiṃ bhāveti vaḍḍhetīti idaṃ dutiyajjhānaṃ ekodibhāvaṃ. |
Then, since the second jhāna gives existingness to (bhāveti), augments, this single [thing], it “gives singleness” (ekodibhāva). |
So panāyaṃ ekodi yasmā cetaso, na sattassa, na jīvassa, tasmā etaṃ cetaso ekodibhāvanti vuttaṃ. |
But as this single [thing] is a mind’s, not a being’s or a soul’s, so singleness of mind is said. |
Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, ayañca ekodināmako samādhi, atha kasmā idameva "sampasādanaṃ cetaso ekodibhāvañcā"ti vuttanti. |
144. It might be asked: But does not this faith exist in the first jhāna too, and also this concentration with the name of the “single [thing]?” Then why is only this second jhāna said to have confidence and singleness of mind? |
Vuccate, aduñhi paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satiyāpi saddhāya "sampasādana"nti na vuttaṃ. |
—It may be replied as follows: It is because that first jhāna [157] is not fully confident owing to the disturbance created by applied and sustained thought, like water ruffled by ripples and wavelets. That is why, although faith does exist in it, it is not called “confidence.” |
Na suppasannattāyeva cettha samādhipi na suṭṭhu pākaṭo, tasmā "ekodibhāva"ntipi na vuttaṃ. |
And there too concentration is not fully evident because of the lack of full confidence. That is why it is not called “singleness” there. |
Imasmiṃ pana jhāne vitakkavicārapalibodhābhāvena laddhokāsā balavatī saddhā, balavasaddhāsahāyapaṭilābheneva ca samādhipi pākaṭo, tasmā idameva evaṃ vuttanti veditabbaṃ. |
But in this second jhāna faith is strong, having got a footing in the absence of the impediments of applied and sustained thought; and concentration is also evident through having strong faith as its companion. That may be understood as the reason why only this jhāna is described in this way. |
Vibhaṅge pana "sampasādananti yā saddhā saddahanā okappanā abhippasādo. |
145. But that much is actually stated in the Vibhaṅga too with the words: “‘Confidence’ is faith, having faith, trust, full confidence. |
Cetaso ekodibhāvanti yā cittassa ṭhiti - pe - sammāsamādhī"ti ettakameva vuttaṃ. |
‘Singleness of mind’ is steadiness of consciousness … right concentration” (Vibh 258). |
Evaṃ vuttena pana tena saddhiṃ ayamatthavaṇṇanā yathā na virujjhati, aññadatthu saṃsandati ceva sameti ca, evaṃ veditabbā. |
And this commentary on the meaning should not be so understood as to conflict with the meaning stated in that way, but on the contrary so as to agree and concur with it. |
81.Avitakkaṃ avicāranti bhāvanāya pahīnattā etasmiṃ, etassa vā vitakko natthīti avitakkaṃ. |
146. Without applied thought, without sustained thought: since it has been abandoned by development, there is no applied thought in this, or of this, [jhāna], thus it is without applied thought. |
Imināva nayena avicāraṃ. |
The same explanation applies to sustained thought. |
Vibhaṅgepi vuttaṃ "iti ayañca vitakko ayañca vicāro santā honti samitā vūpasantā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantikatā, tena vuccati avitakkaṃ avicāra"nti (vibha. 576). |
Also it is said in the Vibhaṅga: “So this applied thought and this sustained thought are quieted, quietened, stilled, set at rest, set quite at rest, done away with, quite done away with,43 dried up, quite dried up, made an end of; hence it is said: without applied thought, without sustained thought” (Vibh 258). |
Etthāha "nanu ca 'vitakkavicārānaṃ vūpasamā'ti imināpi ayamattho siddho, atha kasmā puna vuttaṃ 'avitakkaṃ avicāra'nti". |
Here it may be asked: Has not this meaning already been established by the words “with the stilling of applied and sustained thought?” |
Vuccate, evametaṃ siddhovāyamattho, na panetaṃ tadatthadīpakaṃ. |
So why is it said again “without applied thought, without sustained thoughts?” |
Nanu avocumha "oḷārikassa pana oḷārikassa aṅgassa samatikkamā paṭhamajjhānato paresaṃ dutiyajjhānādīnaṃ samadhigamo hotīti dassanatthaṃ vitakkavicārānaṃ vūpasamāti evaṃ vutta"nti. |
—It may be replied: Yes, that meaning has already been established. But this does not indicate that meaning. Did we not say earlier: “The phrase ‘with the stilling of applied and sustained thought’ is expressed in this way in order to indicate that the act of attaining the other jhānas, beginning with that of the second from the first, is effected by the surmounting of the gross factor in each case? ” (§140). |
Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa. |
147. Besides, this confidence comes about with the act of stilling, not the darkness of defilement, but the applied and sustained thought. |
Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā, paṭhamajjhānamiva ca na aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ. |
And the singleness comes about, not as in access jhāna with the abandoning of the hindrances, nor as in the first jhāna with the manifestation of the factors, but with the act of stilling the applied and sustained thought. So that [first] clause indicates the cause of the confidence and singleness. |
Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ. |
In the same way this jhāna is without applied thought and without sustained thought, not as in the third and fourth jhānas or as in eye-consciousness, etc., with just absence, but with the actual act of stilling the applied and sustained thought. So that [first clause] also indicates the cause of the state without applied and sustained thought; it does not indicate the bare absence of applied and sustained thought. |
Vitakkavicārābhāvamattaparidīpakameva pana "avitakkaṃ avicāra"nti idaṃ vacanaṃ. |
The bare absence of applied and sustained thought is indicated by this [second] clause, namely, “without applied thought, without sustained thought.” |
Tasmā purimaṃ vatvāpi vattabbamevāti. |
Consequently it needs to be stated notwithstanding that the first has already been stated. |
Samādhijanti paṭhamajjhānasamādhito sampayuttasamādhito vā jātanti attho. |
148. Born of concentration: born of the first-jhāna concentration, or born of associated concentration, is the meaning. |
Tattha kiñcāpi paṭhamampi sampayuttasamādhito jātaṃ, atha kho ayameva samādhi "samādhī"ti vattabbataṃ arahati vitakkavicārakkhobhavirahena ativiya acalattā, suppasannattā ca, tasmā imassa vaṇṇabhaṇanatthaṃ idameva "samādhija"nti vuttaṃ. |
Herein, although the first was born of associated concentration too, still it is only this concentration that is quite worthy to be called “concentration” because of its complete confidence and extreme immobility due to absence of disturbance by applied and sustained thought. So only this [jhāna] is called “born of concentration,” and that is in order to recommend it. |
Pītisukhanti idaṃ vuttanayameva. |
With happiness and bliss-(sukha) is as already explained. |
Dutiyanti gaṇanānupubbatā dutiyaṃ. |
Second: second in numerical series. |
Idaṃ dutiyaṃ samāpajjatītipi dutiyaṃ. |
Also second because entered upon second. |
Yaṃ pana vuttaṃ "dvaṅgavippahīnaṃ tivaṅgasamannāgata"nti, tattha vitakkavicārānaṃ pahānavasena dvaṅgavippahīnatā veditabbā. |
149. Then it was also said above which abandons two factors, possesses three factors (§139). Herein, the abandoning of two factors should be understood as the abandoning of applied thought and sustained thought. |
Yathā ca paṭhamajjhānassa upacārakkhaṇe nīvaraṇāni pahīyanti, na tathā imassa vitakkavicārā. |
But while the hindrances are abandoned at the moment of the access of the first jhāna, in the case of this jhāna the applied thought and sustained thought are not abandoned at the moment of its access. |
Appanākkhaṇeyeva ca panetaṃ vinā tehi uppajjati. |
It is only at the moment of actual absorption that the jhāna arises without them. |
Tenassa te "pahānaṅga"nti vuccanti. |
Hence they are called its factors of abandoning. |
Pīti sukhaṃ cittekaggatāti imesaṃ pana tiṇṇaṃ uppattivasena tivaṅgasamannāgatatā veditabbā. |
150. Its possession of three factors should be understood as the arising of the three, that is, happiness, bliss-(sukha), and unification of mind. |
Tasmā yaṃ vibhaṅge "jhānanti sampasādo pīti sukhaṃ cittassa ekaggatā"ti (vibha. 580) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. |
So when it is said in the Vibhaṅga, “‘Jhāna’: confidence, happiness, bliss-(sukha), unification of mind” (Vibh 258), this is said figuratively in order to show that jhāna with its equipment. |
Ṭhapetvā pana sampasādanaṃ nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena tivaṅgikameva etaṃ hoti. |
But, excepting the confidence, this jhāna has literally three factors qua factors that have attained to the characteristic of lighting (see §119), |
Yathāha – "katamaṃ tasmiṃ samaye tivaṅgikaṃ jhānaṃ hoti, pīti sukhaṃ cittassa ekaggatā"ti (dha. sa. 161; vibha. 628). |
according as it is said: “What is jhāna of three factors on that occasion? It is happiness, bliss-(sukha), unification of mind” (Vibh 263). |
Sesaṃ paṭhamajjhāne vuttanayameva. |
The rest is as in the case of the first jhāna. |
Tatiyajjhānakathā Table view Original pali |
82.Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya "ayaṃ samāpatti āsannavitakkavicārapaccatthikā, 'yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ oḷārikaṃ akkhāyatī'ti (dī. ni. 1.96) vuttāya pītiyā oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā tatiyajjhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo. |
151.Once this has been obtained in this way, and he has mastery in the five ways already described, then on emerging from the now familiar second jhāna he can regard the flaws in it thus: “This attainment is threatened by the nearness of applied and sustained thought; ‘Whatever there is in it of happiness, of mental excitement, proclaims its grossness’ (D I 37), and its factors are weakened by the grossness of the happiness so expressed.” He can bring the third jhāna to mind as quieter and so end his attachment to the second jhāna and set about doing what is needed for attaining the third. |
Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato pīti oḷārikato upaṭṭhāti, sukhañceva ekaggatā ca santato upaṭṭhāti. |
152. When he has emerged from the second jhāna [159] happiness appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while bliss-(sukha) and unification appear peaceful. |
Tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto "idāni tatiyajjhānaṃ uppajjissatī"ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. |
Then as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] “now the third jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum. |
Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ tatiyajjhānikaṃ, sesāni vuttanayeneva kāmāvacarānīti. |
After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere belonging to the third jhāna. The rest are of the kinds already stated (§74). |
Ettāvatā ca panesa pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti, tatiyaṃ jhānaṃ upasampajja viharatīti (dī. ni. 1.230; dha. sa. 163). |
[THE THIRD JHĀNA] 153. And at this point, “With the fading away of happiness as well he dwells in equanimity, and mindful and fully aware, he feels bliss-(sukha) with his body; he enters upon and dwells in the third jhāna, on account of which the Noble Ones announce: ‘He dwells in bliss-(sukha) who has equanimity and is mindful’ (Vibh 245), |
Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ tatiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ. |
and so he has attained the third jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa. |
83.Tattha pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā. |
154.Herein, with the fading away of happiness as well (pītiyā ca virāgā): fading away is distaste for, or surmounting of, happiness of the kind already described. |
Ubhinnaṃ pana antarā casaddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicārānaṃ vūpasamaṃ vā. |
But the words “as well” (ca) between the two [words pītiyā and virāgā] have the meaning of a conjunction;44 they conjoin [to them] either the word “stilling” or the expression “the stilling of applied and sustained thought” [in the description of the second jhāna]. |
Tattha yadā vūpasamameva sampiṇḍeti, tadā "pītiyā ca virāgā kiñca bhiyyo vūpasamā cā"ti evaṃ yojanā veditabbā. |
Herein, when taken as conjoining “stilling” the construction to be understood is “with the fading away and, what is more, with the stilling, of happiness.” |
Imissā ca yojanāya virāgo jigucchanattho hoti, tasmā "pītiyā jigucchanā ca vūpasamā cā"ti ayamattho daṭṭhabbo. |
With this construction “fading away” has the meaning of distaste; so the meaning can be regarded as “with distaste for, and with the stilling of, happiness.” |
Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā "pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamā"ti evaṃ yojanā veditabbā. |
But when taken as conjoining the words “stilling of applied and sustained thought,” then the construction to be understood is “with the fading of happiness and, further, with the stilling of applied and sustained thought.” |
Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā "pītiyā ca samatikkamā vitakkavicārānañca vūpasamā"ti ayamattho daṭṭhabbo. |
With this construction “fading away” has the meaning of surmounting; so this meaning can be regarded as “with the surmounting of happiness and with the stilling of applied and sustained thought. ” |
Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. |
155. Of course, applied and sustained thought have already been stilled in the second jhāna, too. However, this is said in order to show the path to this third jhāna and in order to recommend it. |
Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati, nūna vitakkavicāravūpasamo maggo imassa jhānassāti. |
For when “with the stilling of applied and sustained thought” is said, it is declared that the path to this jhāna is necessarily by the stilling of applied and sustained thought. |
Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ "pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā"ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. |
And just as, although mistaken view of individuality, etc., are not abandoned in the attaining of the third noble path [but in the first], yet when it is recommended by describing their abandonment thus, “With the abandoning of the five lower fetters” (A I 232), [160] then it awakens eagerness in those trying to attain that third noble path— so too, when the stilling of applied and sustained thought is mentioned, though they are not actually stilled here [but in the second], this is a recommendation. |
Tenāyamattho vutto "pītiyā ca samatikkamā vitakkavicārānañca vūpasamā"ti. |
Hence the meaning expressed is this: “With the surmounting of happiness and with the stilling of applied and sustained thought. ” |
84.Upekkhako ca viharatīti ettha upapattito ikkhatīti upekkhā. |
156. He dwells in equanimity: it watches [things] as they arise (UPApattito IKKHATI), thus it is equanimity (upekkhā—or onlooking); |
Samaṃ passati, apakkhapatitā hutvā passatīti attho. |
it sees fairly, sees without partiality (a-pakkha-patita), is the meaning. |
Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati. |
A possessor of the third jhāna is said to “dwell in equanimity” since he possesses equanimity that is clear, abundant and sound. |
Upekkhā pana dasavidhā hoti chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti. |
Equanimity is of ten kinds; six-factored equanimity, equanimity as a divine abiding, equanimity as an enlightenment factor, equanimity of energy, equanimity about formations, equanimity as a feeling, equanimity about insight, equanimity as specific neutrality, equanimity of jhāna and equanimity of purification. |
Tattha yā "idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno"ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ chaḷaṅgupekkhā nāma. |
157. Herein, six factored equanimity is a name for the equanimity in one whose cankers are destroyed. It is the mode of non-abandonment of the natural state of purity when desirable or undesirable objects of the six kinds come into focus in the six doors described thus: “Here a bhikkhu whose cankers are destroyed is neither glad nor sad on seeing a visible object with the eye: he dwells in equanimity, mindful and fully aware” (A III 279). |
Yā pana "upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī"ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma. |
158. Equanimity as a divine abiding is a name for equanimity consisting in the mode of neutrality towards beings described thus: “He dwells intent upon one quarter with his heart endued with equanimity” (D I 251). |
Yā "upekkhāsambojjhaṅgaṃ bhāveti vivekanissita"nti (ma. ni. 1.27) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma. |
159. Equanimity as an enlightenment factor is a name for equanimity consisting in the mode of neutrality in conascent states described thus: “He develops the equanimity enlightenment factor depending on relinquishment” (M I 11). |
Yā pana "kālenakālaṃ upekkhānimittaṃ manasikarotī"ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma. |
160. Equanimity of energy is a name for the equanimity otherwise known as neither over-strenuous nor over-lax energy described thus: “From time to time he brings to mind the sign of equanimity” (A I 257). |
Yā "kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti. Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjantī"ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā gahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma. |
161. Equanimity about formations is a name for equanimity consisting in neutrality about apprehending reflexion and composure regarding the hindrances, etc., described thus: “How many kinds of equanimity about formations arise through concentration? How many kinds of equanimity about formations arise through insight? Eight kinds of equanimity about formations arise through concentration. Ten kinds of equanimity about formations arise through insight”45 (Paṭis I 64). [161] |
Yā pana "yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata"nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma. |
162. Equanimity as a feeling is a name for the equanimity known as neither- pain-nor-pleasure described thus: “On the occasion on which a sense-sphere profitable consciousness has arisen accompanied by equanimity” (Dhs §156). |
Yā "yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī"ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma. |
163. Equanimity about insight is a name for equanimity consisting in neutrality about investigation described thus: “What exists, what has become, that he abandons, and he obtains equanimity” (M II 264–65, A IV 70f). |
Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma. |
164. Equanimity as specific neutrality is a name for equanimity consisting in the equal efficiency of conascent states; it is contained among the “or-whatever states” beginning with zeal (XIV.133; Dhs-a 132). |
Yā "upekkhako ca viharatī"ti (dī. ni. 1.230; dha. sa. 163) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma. |
165. Equanimity of jhāna is a name for equanimity producing impartiality towards even the highest bliss-(sukha) described thus: “He dwells in equanimity” (Vibh 245). |
Yā pana "upekkhāsatipārisuddhiṃ catutthaṃ jhāna"nti (dī. ni. 1.232; dha. sa. 165) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma. |
166. Purifying equanimity is a name for equanimity purified of all opposition, and so consisting in uninterestedness in stilling opposition described thus: “The fourth jhāna, which … has mindfulness purified by equanimity” (Vibh 245). |
Tatra chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā, tatramajjhattupekkhāva hoti. |
167. Herein, six-factored equanimity, equanimity as a divine abiding, equanimity as an enlightenment factor, equanimity as specific neutrality, equanimity of jhāna and purifying equanimity are one in meaning, that is, equanimity as specific neutrality. |
Tena tena avatthābhedena panassā ayaṃ bhedo. |
Their difference, however, is one of position,46 |
Ekassāpi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya. |
like the difference in a single being as a boy, a youth, an adult, a general, a king, and so on. |
Tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo. |
Therefore of these it should be understood that equanimity as an enlightenment factor, etc., are not found where there is six-factored equanimity; |
Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā. |
or that six-factored equanimity, etc., are not found where there is equanimity as an enlightenment factor. |
Yathā cetāsamatthato ekībhāvo, evaṃ saṅkhārupekkhā vipassanupekkhānampi. |
And just as these have one meaning, so also equanimity about formations and equanimity about insight have one meaning too; |
Paññā eva hi sā kiccavasena dvidhā bhinnā. |
for they are simply understanding classed in these two ways according to function. |
Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā "sappo nu kho, no"ti avalokentassa sovattikattayaṃ disvā nibbematikassa "sappo, na sappo"ti vicinane majjhattatā hoti, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā nāma. |
168. Just as, when a man has seen a snake go into his house in the evening and has hunted for it with a forked stick, and then when he has seen it lying in the grain store and has looked to discover whether it is actually a snake or not, and then by seeing three marks47 has no more doubt, and so there is neutrality in him about further investigating whether or not it is a snake, [162] so too, when a man has begun insight, and he sees with insight knowledge the three characteristics, then there is neutrality in him about further investigating the impermanence, etc., of formations, and that neutrality is called equanimity about insight. |
Yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā "kiṃ tāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya"nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti. |
169. But just as, when the man has caught hold of the snake securely with the forked stick and thinks, “How shall I get rid of the snake without hurting it or getting bitten by it?” then as he is seeking only the way to get rid of it, there is neutrality in him about the catching hold of it, |
Evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā nāma. |
so too, when a man, through seeking the three characteristics, sees the three kinds of becoming as if burning, then there is neutrality in him about catching hold of formations, and that neutrality is called equanimity about formations. |
Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. |
170. So when equanimity about insight is established, equanimity about formations is established too. |
Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti. |
But it is divided into two in this way according to function, in other words, according to neutrality about investigating and about catching hold. |
Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti. |
Equanimity of energy and equanimity as feeling are different both from each other and from the rest. |
Iti imāsu upekkhāsu jhānupekkhā idhādhippetā. |
171. So, of these kinds of equanimity, it is equanimity of jhāna that is intended here. |
Sā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti. |
That has the characteristic of neutrality. Its function is to be unconcerned. It is manifested as uninterestedness. Its proximate cause is the fading away of happiness. |
Etthāha, nanu cāyamatthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi. |
Here it may be said: Is this not simply equanimity as specific neutrality in the meaning? And that exists in the first and second jhānas as well; |
Tasmā tatrāpi upekkhako ca viharatīti evamayaṃ vattabbā siyā, sā kasmā na vuttāti. |
so this clause, “He dwells in equanimity,” ought to be stated of those also. Why is it not? |
Aparibyattakiccato. |
—[It may be replied:] Because its function is unevident there |
Aparibyattañhi tassā tattha kiccaṃ vitakkādīhi abhibhūtattā. |
since it is overshadowed by applied thought and the rest. |
Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti. |
But it appears here with a quite evident function, with head erect, as it were, because it is not overshadowed by applied thought and sustained thought and happiness. That is why it is stated here. |
Niṭṭhitā upekkhako ca viharatīti etassa |
“He dwells in equanimity” - |
Sabbaso atthavaṇṇanā. |
the commentary on the meaning of the clause is thus completed in all its aspects. |
85.Idāni sato ca sampajānoti ettha saratīti sato. |
172. Now, as to mindful and fully aware: here, he remembers (sarati), thus he is mindful (sata). |
Sampajānātīti sampajāno. |
He has full awareness (sampajānāti), thus he is fully aware (sampajāna). |
Puggalena sati ca sampajaññañca vuttaṃ. |
This is mindfulness and full awareness stated as personal attributes. |
Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā. |
Herein, mindfulness has the characteristic of remembering. Its function is not to forget. It is manifested as guarding. |
Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ. |
Full awareness has the characteristic of non-confusion. Its function is to investigate (judge). It is manifested as scrutiny. |
Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi. |
173. Herein, although this mindfulness and this full awareness exist in the earlier jhānas as well— |
Muṭṭhasatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā. |
for one who is forgetful and not fully aware does not attain even access, let alone absorption— |
Oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. |
yet, because of the [comparative] grossness of those jhānas, the mind’s going is easy [there], like that of a man on [level] ground, and so the functions of mindfulness and full awareness are not evident in them. |
Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. |
But it is only stated here because the subtlety of this jhāna, which is due to the abandoning of the gross factors, requires that the mind’s going always includes the functions of mindfulness and full awareness, like that of a man on a razor’s edge. |
Kiñca bhiyyo, yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītaṃ, taṃ satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā. |
174.What is more, just as a calf that follows a cow returns to the cow when taken away from her if not prevented, so too, when this third jhāna is led away from happiness, it would return to happiness if not prevented by mindfulness and full awareness, and would rejoin happiness. |
Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā. |
And besides, beings are greedy for bliss-(sukha), and this kind of bliss-(sukha) is exceedingly sweet since there is none greater. |
Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ. |
But here there is non-greed for the bliss-(sukha) owing to the influence of the mindfulness and full awareness, not for any other reason. And so it should also be understood that it is stated only here in order to emphasize this meaning too. |
Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi. |
175. Now, as to the clause he feels bliss-(sukha) with his body: here, although in one actually possessed of the third jhāna there is no concern about feeling bliss-(sukha), |
Evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ. |
nevertheless he would feel the bliss-(sukha) associated with his mental body, |
Yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya. |
and after emerging from the jhāna he would also feel bliss-(sukha) since his material body would have been affected by the exceedingly superior matter originated by that bliss-(sukha) associated with the mental body. 48 |
Tasmā etamatthaṃ dassento sukhañca kāyena paṭisaṃvedetīti āha. |
It is in order to point to this meaning that the words “he feels bliss-(sukha) with his body” are said. |
86.Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgipuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. |
176. Now, as to the clause, that … on account of which the Noble Ones announce: He dwells in bliss-(sukha) who has equanimity and is mindful: here it is the jhāna, on account of which as cause, on account of which as reason, the Noble Ones, that is to say, the Enlightened Ones, etc., “announce, teach, declare, establish, reveal, expound, explain, clarify” (Vibh 259) that person who possesses the third jhāna—they praise, is what is intended. |
Kinti? |
Why? |
Upekkhako satimā sukhavihārīti. |
Because “he dwells in bliss-(sukha) who has equanimity and is mindful. |
Taṃ tatiyaṃ jhānaṃ upasampajja viharatīti evamettha yojanā veditabbā. |
He enters upon and dwells in that third jhāna” (taṃ … tatiyaṃ jhānaṃ upasampajja viharati) is how the construction should be understood here. |
Kasmā pana taṃ te evaṃ pasaṃsantīti? |
But why do they praise him thus? |
Pasaṃsārahato. |
Because he is worthy of praise. |
Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhiyati. |
177. For this man is worthy of praise since he has equanimity towards the third jhāna though it possesses exceedingly sweet bliss-(sukha) and has reached the perfection of bliss-(sukha), and he is not drawn towards it by a liking for the bliss-(sukha), |
Yathā ca pīti na uppajjati, evaṃ upaṭṭhitasatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho hoti. |
and he is mindful with the mindfulness established in order to prevent the arising of happiness, and he feels with his mental body the undefiled bliss-(sukha) beloved of Noble Ones, cultivated by Noble Ones. |
Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento "upekkhako satimā sukhavihārī"ti evaṃ pasaṃsantīti veditabbaṃ. |
Because he is worthy of praise in this way, it should be understood, Noble Ones praise him with the words, “He dwells in bliss-(sukha) who has equanimity and is mindful,” thus declaring the special qualities that are worthy of praise. |
Tatiyanti gaṇanānupubbatā tatiyaṃ, idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. |
Third: it is the third in the numerical series; and it is third because it is entered upon third. |
Yaṃ pana vuttaṃ "ekaṅgavippahīnaṃ duvaṅgasamannāgata"nti, ettha pītiyā pahānavasena ekaṅgavippahīnatā veditabbā. |
178. Then it was said, which abandons one factor, possesses two factors (§153): here the abandoning of the one factor should be understood as the abandoning of happiness (pīti). |
Sā panesā dutiyajjhānassa vitakkavicārā viya appanākkhaṇeyeva pahīyati. |
But that is abandoned only at the moment of absorption, as applied thought and sustained thought are at that of the second jhāna; |
Tena nassa sā pahānaṅganti vuccati. |
hence it is called its factor of abandoning. |
Sukhaṃ cittekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā. |
179. The possession of the two factors should be understood as the arising of the two, namely, bliss-(sukha) and unification. |
Tasmā yaṃ vibhaṅge "jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā"ti (vibha. 591) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. |
So when it is said in the Vibhaṅga, “‘Jhāna’: equanimity, mindfulness, full awareness, bliss-(sukha), unification of mind” (Vibh 260), this is said figuratively in order to show that jhāna with its equipment. |
Ṭhapetvā pana upekkhāsatisampajaññāni nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena duvaṅgikamevetaṃ hoti. |
But, excepting the equanimity and mindfulness and full awareness, this jhāna has literally only two factors qua factors that have attained to the characteristic of lighting (see §119), |
Yathāha – "katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti, sukhaṃ cittassekaggatā"ti (dha. sa. 163; vibha. 624). |
according as it is said, “What is the jhāna of two factors on that occasion? It is bliss-(sukha) and unification of mind” (Vibh 264). |
Sesaṃ paṭhamajjhāne vuttanayameva. |
The rest is as in the case of the first jhāna. |
Catutthajjhānakathā Table view Original pali |
87.Evamadhigate pana tasmiṃpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇatatiyajjhānato vuṭṭhāya "ayaṃ samāpatti āsannapītipaccatthikā, 'yadeva tattha sukhamiti cetaso ābhogo, etenetaṃ oḷārikaṃ akkhāyatī'ti (dī. ni. 1.96) evaṃ vuttassa sukhassa oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā catutthaṃ jhānaṃ santato manasikatvā tatiyajjhāne nikantiṃ pariyādāya catutthādhigamāya yogo kātabbo. |
180. Once this has been obtained in this way, and once he has mastery in the five ways already described, then on emerging from the now familiar third jhāna, he can regard the flaws in it thus: “This attainment is threatened by the nearness of happiness; ‘Whatever there is in it of mental concern about bliss-(sukha) proclaims its grossness’ (D I 37; see Ch. IX, n. 20), and its factors are weakened by the grossness of the bliss-(sukha) so expressed. ” He can bring the fourth jhāna to mind as quieter and so end his attachment to the third jhāna and set about doing what is needed for attaining the fourth. |
Athassa yadā tatiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato cetasikasomanassasaṅkhātaṃ sukhaṃ oḷārikato upaṭṭhāti, upekkhāvedanā ceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto "idāni catutthaṃ jhānaṃ uppajjissatī"ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. |
181. When he has emerged from the third jhāna, the bliss-(sukha), in other words, the mental joy, appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while the equanimity as feeling and the unification of mind appear peaceful. Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] “now the fourth jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum. |
Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni uppajjanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ catutthajjhānikaṃ, sesāni vuttappakārāneva kāmāvacarāni. |
After that either four or five impulsions impel on that same object, [165] the last one of which is an impulsion of the fine-material sphere belonging to the fourth jhāna. The rest are of the kinds already stated (§74). |
Ayaṃ pana viseso, yasmā sukhavedanā adukkhamasukhāya vedanāya āsevanapaccayena paccayo na hoti, catutthajjhāne ca adukkhamasukhāya vedanāya uppajjitabbaṃ, tasmā tāni upekkhāvedanāsampayuttāni honti. |
182. But there is this difference: bliss-(sukha)ful (pleasant) feeling is not a condition, as repetition condition, for neither-painful-nor-pleasant feeling, and [the preliminary work] must be aroused in the case of the fourth jhāna with neither- painful-nor-pleasant feeling; consequently these [consciousnesses of the preliminary work] are associated with neither-painful-nor-pleasant feeling, |
Upekkhāsampayuttattāyeva cettha pītipi parihāyatīti. |
and here happiness vanishes simply owing to their association with equanimity. |
Ettāvatā cesa sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati (dī. ni. 1.232; dha. sa. 165). |
[THE FOURTH JHĀNA] 183. And at this point, “With the abandoning of pleasure and pain and with the previous disappearance of joy and grief he enters upon and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity” (Vibh 245), |
Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ catutthaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ. |
and so he has attained the fourth jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa. |
88.Tattha sukhassa ca pahānā dukkhassa ca pahānāti kāyikasukhassa ca kāyikadukkhassa ca pahānā. |
184. Herein, with the abandoning of pleasure and pain: with the abandoning of bodily pleasure and bodily pain. |
Pubbevāti tañca kho pubbeva, na catutthajjhānakkhaṇe. |
With the previous: which took place before, not in the moment of the fourth jhāna. |
Somanassadomanassānaṃ atthaṅgamāti cetasikasukhassa ca cetasikadukkhassa cāti imesampi dvinnaṃ pubbeva atthaṅgamā, pahānā icceva vuttaṃ hoti. |
Disappearance of joy and grief: with the previous disappearance of the two, that is, mental bliss-(sukha) (pleasure) and mental pain; with the abandoning, is what is meant. |
Kadā pana nesaṃ pahānaṃ hotīti. |
185. But when does the abandoning of these take place? |
Catunnaṃ jhānānaṃ upacārakkhaṇe. |
At the moment of access of the four jhānas. |
Somanassañhi catutthajjhānassa upacārakkhaṇeyeva pahīyati. |
For [mental] joy is only abandoned at the moment of the fourth-jhāna access, |
Dukkhadomanassasukhāni paṭhamadutiyatatiyajjhānānaṃ upacārakkhaṇesu. |
while [bodily] pain, [mental] grief, and [bodily] bliss-(sukha) (pleasure) are abandoned respectively at the moments of access of the first, second, and third jhānas. |
Evametesaṃ pahānakkamena avuttānampi indriyavibhaṅge pana indriyānaṃ uddesakkameneva idhāpi vuttānaṃ sukhadukkhasomanassadomanassānaṃ pahānaṃ veditabbaṃ. |
So although the order in which they are abandoned is not actually mentioned, nevertheless the abandoning of the pleasure, pain, joy, and grief, is stated here according to the order in which the faculties are summarized in the Indriya Vibhaṅga (Vibh 122). |
Yadi panetāni tassa tassa jhānassa upacārakkhaṇeyeva pahīyanti, atha kasmā "kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu vivicceva kāmehipi - pe - paṭhamaṃ jhānaṃ upasampajja viharati. |
186. But if these are only abandoned at the moments of access of the several jhānas, why is their cessation said to. take place in the jhāna itself in the following passage: “And where does the arisen pain faculty cease without remainder? Here, bhikkhus, quite secluded from sense desires, secluded from unprofitable things, a bhikkhu enters upon and dwells in the first jhāna, which is … born of seclusion. |
Ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. |
It is here that the arisen pain faculty ceases without remainder … |
Kattha cuppannaṃ domanassindriyaṃ sukhindriyaṃ somanassindriyaṃ aparisesaṃ nirujjhati, idha, bhikkhave, bhikkhu sukhassa ca pahānā - pe - catutthaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhatī"ti (saṃ. ni. 5.510) evaṃ jhānesveva nirodho vuttoti? |
Where does the arisen grief faculty [cease without remainder? … in the second jhāna] … Where does the arisen pleasure faculty [cease without remainder? … in the third jhāna] … Where does the arisen joy faculty cease without remainder? Here, bhikkhus, with the abandoning of pleasure and pain [and with the previous disappearance of joy and grief] a bhikkhu enters upon and dwells in the fourth jhāna, which … has mindfulness purified by equanimity. It is here that the arisen joy faculty ceases without remainder” (S V 213–15). It is said in that way there referring to reinforced cessation. |
Atisayanirodhattā. |
|
Atisayanirodho hi nesaṃ paṭhamajjhānādīsu, na nirodhoyeva. |
For in the first jhāna, etc., it is their reinforced cessation, not just their cessation, that takes place. |
Nirodhoyeva pana upacārakkhaṇe, nātisayanirodho. |
At the moment of access it is just their cessation, not their reinforced cessation, that takes place. |
Tathā hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ. |
187. For accordingly, during the first jhāna access, which has multiple adverting, there could be rearising of the [bodily] pain faculty49 due to contact with gadflies, flies, etc. or the discomfort of an uneven seat, though that pain faculty had already ceased, but not so during absorption. |
Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā. |
Or else, though it has ceased during access, it has not absolutely ceased there since it is not quite beaten out by opposition. |
Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti, sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā. |
But during absorption the whole body is showered with bliss-(sukha) owing to pervasion by happiness. And the pain faculty has absolutely ceased in one whose body is showered with bliss-(sukha), since it is beaten out then by opposition. |
Nānāvajjaneyeva ca dutiyajjhānupacāre pahīnassa domanassindriyassa yasmā etaṃ vitakkavicārapaccayepi kāyakilamathe cittupaghāte ca sati uppajjati. |
188.And during the second-jhāna access too, which has multiple advertings, there could be rearising of the [mental] grief faculty, although it had already ceased there, because it arises when there is bodily weariness and mental vexation, which have applied thought and sustained thought as their condition, |
Vitakkavicārābhāve ca neva uppajjati. |
but it does not arise when applied and sustained thought are absent. |
Yattha pana uppajjati, tattha vitakkavicārabhāve, appahīnā eva ca dutiyajjhānupacāre vitakkavicārāti tatthassa siyā uppatti, na tveva dutiyajjhāne, pahīnapaccayattā. |
When it arises, it does so in the presence of applied and sustained thought, and they are not abandoned in the second-jhāna access; but this is not so in the second jhāna itself because its conditions are abandoned there. |
Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne. |
189. Likewise in the third-jhāna access there could be rearising of the abandoned [bodily] pleasure faculty in one whose body was pervaded by the superior materiality originated by the [consciousness associated with the] happiness. But not so in the third jhāna itself. |
Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti. |
For in the third jhāna the happiness that is a condition for the [bodily] bliss-(sukha) (pleasure) has ceased entirely. |
Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne. |
Likewise in the fourth-jhāna access there could be re-arising of the abandoned [mental] joy faculty because of its nearness and because it has not been properly surmounted owing to the absence of equanimity brought to absorption strength. But not so in the fourth jhāna itself. |
Tasmā eva ca etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatīti tattha tattha aparisesaggahaṇaṃ katanti. |
And that is why in each case (§186) the words “without remainder” are included thus: “It is here that the arisen pain faculty ceases without remainder. ” |
Etthāha "athevaṃ tassa tassa jhānassupacāre pahīnāpi etā vedanā idha kasmā samāhaṭā"ti? |
190. Here it may be asked: Then if these kinds of feeling are abandoned in the access in this way, why are they brought in here? |
Sukhaggahaṇatthaṃ. |
It is done so that they can be readily grasped. |
Yā hi ayaṃ adukkhamasukhanti ettha adukkhamasukhā vedanā vuttā, sā sukhumā duviññeyyā na sakkā sukhena gahetuṃ, tasmā yathā nāma duṭṭhassa yathā vā tathā vā upasaṅkamitvā gahetuṃ asakkuṇeyyassa goṇassa sukhaggahaṇatthaṃ gopo ekasmiṃ vaje sabbā gāvo samāharati, athekekaṃ nīharanto paṭipāṭiyā āgataṃ "ayaṃ so gaṇhatha na"nti tampi gāhayati, evameva bhagavā sukhaggahaṇatthaṃ sabbā etā samāhari. |
For the neither-painful-nor-pleasant feeling described here by the words “which has neither-pain-nor-pleasure” is subtle, hard to recognize and not readily grasped. So just as, when a cattle-herd50 wants to catch a refractory ox that cannot be caught at all by approaching it, he collects all the cattle into one pen [167] and lets them out one by one, and then [he says] “That is it; catch it,” and so it gets caught as well, so too the Blessed One has collected all these [five kinds of feeling] together so that they can be grasped readily; |
Evañhi samāhaṭā etā dassetvā yaṃ neva sukhaṃ na dukkhaṃ na somanassaṃ na domanassaṃ, ayaṃ adukkhamasukhā vedanāti sakkā hoti esā gāhayituṃ. |
for when they are shown collected together in this way, then what is not [bodily] pleasure (bliss-(sukha)) or [bodily] pain or [mental] joy or [mental] grief can still be grasped in this way: “This is neither-painful-nor-pleasant feeling. ” |
Apica adukkhamasukhāya cetovimuttiyā paccayadassanatthañcāpi etā vuttāti veditabbā. |
191. Besides, this may be understood as said in order to show the condition for the neither-painful-nor-pleasant mind-deliverance. |
Dukkhappahānādayo hi tassā paccayā. |
For the abandoning of [bodily] pain, etc., are conditions for that, |
Yathāha – "cattāro kho, āvuso, paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā. |
according as it is said: “There are four conditions, friend, for the attainment of the neither-painful-nor-pleasant mind- deliverance. |
Idhāvuso, bhikkhu sukhassa ca pahānā - pe - catutthaṃ jhānaṃ upasampajja viharati. |
Here, friend, with the abandoning of pleasure and pain and with the previous disappearance of joy and grief a bhikkhu enters upon and dwells in the fourth jhāna … equanimity. |
Ime khvāvuso, cattāro paccayā adukkhamasukhāya cetovimuttiyā samāpattiyā"ti (ma. ni. 1.458). |
These are the four conditions for the attainment of the neither-painful-nor-pleasant mind-deliverance” (M I 296). |
Yathā vā aññattha pahīnāpi sakkāyadiṭṭhiādayo tatiyamaggassa vaṇṇabhaṇanatthaṃ tattha pahīnāti vuttā, evaṃ vaṇṇabhaṇanatthampetassa jhānassetā idha vuttātipi veditabbā. |
192. Or alternatively, just as, although mistaken view of individuality, etc., have already been abandoned in the earlier paths, they are nevertheless mentioned as abandoned in the description of the third path for the purpose of recommending it (cf. §155), so too these kinds of feeling can be understood as mentioned here for the purpose of recommending this jhāna. |
Paccayaghātena vā ettha rāgadosānamatidūrabhāvaṃ dassetumpetā vuttāti veditabbā. |
Or alternatively, they can be understood as mentioned for the purpose of showing that greed and hate are very far away owing to the removal of their conditions; |
Etāsu hi sukhaṃ somanassassa paccayo, somanassaṃ rāgassa. |
for of these, pleasure (bliss-(sukha)) is a condition for joy, and joy for greed; |
Dukkhaṃ domanassassa paccayo, domanassaṃ dosassa. |
pain is a condition for grief and grief for hate. |
Sukhādighātena cassa sappaccayā rāgadosā hatāti atidūre hontīti. |
So with the removal of pleasure (bliss-(sukha)), etc., greed and hate are very far away since they are removed along with their conditions. |
Adukkhamasukhanti dukkhābhāvena adukkhaṃ. |
193. Which has neither-pain-nor-pleasure: no pain owing to absence of pain; |
Sukhābhāvena asukhaṃ. |
no pleasure owing to absence of pleasure (bliss-(sukha)). |
Etenettha dukkhasukhapaṭipakkhabhūtaṃ tatiyavedanaṃ dīpeti, na dukkhasukhābhāvamattaṃ. |
By this he indicates the third kind of feeling that is in opposition both to pain and to pleasure, not the mere absence of pain and pleasure. |
Tatiyavedanā nāma adukkhamasukhā, upekkhātipi vuccati. |
This third kind of feeling named neither-pain-nor-pleasure is also called “equanimity.” |
Sā iṭṭhāniṭṭhaviparītānubhavanalakkhaṇā, majjhattarasā, avibhūtapaccupaṭṭhānā, sukhadukkhanirodhapadaṭṭhānāti veditabbā. |
It has the characteristic of experiencing what is contrary to both the desirable and the undesirable. Its function is neutral. Its manifestation is unevident. Its proximate cause should be understood as the cessation of pleasure (bliss-(sukha)). |
89.Upekkhāsatipārisuddhinti upekkhāya janitasatiyā pārisuddhiṃ. |
194. And has purity of mindfulness due to equanimity: has purity of mindfulness brought about by equanimity. |
Imasmiñhi jhāne suparisuddhā sati, yā ca tassā satiyā pārisuddhi, sā upekkhāya katā, na aññena. |
For the mindfulness in this jhāna is quite purified, and its purification is effected by equanimity, not by anything else. |
Tasmā etaṃ "upekkhāsatipārisuddhi"nti vuccati. |
That is why it is said to have purity of mindfulness due to equanimity. |
Vibhaṅgepi vuttaṃ "ayaṃ sati imāya upekkhāya visadā hoti parisuddhā pariyodātā. |
Also it is said in the Vibhaṅga: “This mindfulness is cleared, purified, clarified, by equanimity; |
Tena vuccati upekkhāsatipārisuddhī"ti (vibha. 597). |
hence it is said to have purity of mindfulness due to equanimity” (Vibh 261). |
Yāya ca upekkhāya ettha satiyā pārisuddhi hoti, sā atthato tatramajjhattatātiveditabbā. |
And the equanimity due to which there comes to be this purity of mindfulness should be understood as specific neutrality in meaning. |
Na kevalañcettha tāya satiyeva parisuddhā, apica kho sabbepi sampayuttadhammā, satisīsena pana desanā vuttā. |
And not only mindfulness is purified by it here, but also all associated states. However, the teaching is given under the heading of mindfulness. |
Tattha kiñcāpi ayaṃ upekkhā heṭṭhāpi tīsu jhānesu vijjati. |
195.Herein, this equanimity exists in the three lower jhānas too; |
Yathā pana divā sūriyappabhābhibhavā sommabhāvena ca attano upakārakattena vā sabhāgāya rattiyā alābhā divā vijjamānāpi candalekhā aparisuddhā hoti apariyodātā, evamayampi tatramajjhattupekkhācandalekhā vitakkādipaccanīkadhammatejābhibhavā sabhāgāya ca upekkhāvedanārattiyā appaṭilābhā vijjamānāpi paṭhamādijjhānabhedesu aparisuddhā hoti. |
but just as, although a crescent moon exists by day but is not purified or clear since it is outshone by the sun’s radiance in the daytime or since it is deprived of the night, which is its ally owing to gentleness and owing to helpfulness to it, so too, this crescent moon of equanimity consisting in specific neutrality exists in the first jhāna, etc., but it is not purified since it is outshone by the glare of the opposing states consisting in applied thought, etc., and since it is deprived of the night of equanimity-as-feeling for its ally; |
Tassā ca aparisuddhāya divā aparisuddhacandalekhāya pabhā viya sahajātāpi satiādayo aparisuddhāva honti. |
and because it is not purified, the conascent mindfulness and other states are not purified either, like the unpurified crescent moon’s radiance by day. |
Tasmā tesu ekampi "upekkhāsatipārisuddhi"nti na vuttaṃ. |
That is why no one among these [first three jhānas] is said to have purity of mindfulness due to equanimity. |
Idha pana vitakkādipaccanīkadhammatejābhibhavābhāvā sabhāgāya ca upekkhāvedanārattiyā paṭilābhā ayaṃ tatramajjhattupekkhācandalekhā ativiya parisuddhā. |
But here this crescent moon consisting in specific neutrality is utterly pure because it is not outshone by the glare of the opposing states consisting in applied thought, etc., and because it has the night of equanimity-as-feeling for its ally. |
Tassā parisuddhattā parisuddhacandalekhāya pabhā viya sahajātāpi satiādayo parisuddhā honti pariyodātā. |
And since it is purified, the conascent mindfulness and other states are purified and clear also, like the purified crescent moon’s radiance. |
Tasmā idameva "upekkhāsatipārisuddhi"nti vuttanti veditabbaṃ. |
That, it should be understood, is why only this jhāna is said to have purity of mindfulness due to equanimity. |
Catutthanti gaṇanānupubbatā catutthaṃ. |
196.Fourth: it is fourth in numerical series; |
Idaṃ catutthaṃ samāpajjatītipi catutthaṃ. |
and it is fourth because it is entered upon fourth. |
Yaṃ pana vuttaṃ "ekaṅgavippahīnaṃ duvaṅgasamannāgata"nti, tattha somanassassa pahānavasena ekaṅgavippahīnatā veditabbā. |
197. Then it was said, which abandons one factor, possesses two factors (§183); here the abandoning of the one factor should be understood as the abandoning of joy. |
Tañca pana somanassaṃ ekavīthiyaṃ purimajavanesuyeva pahīyati. |
But that joy is actually abandoned in the first impulsions of the same cognitive series (cf. §185). |
Tenassa taṃ pahānaṅganti vuccati. |
Hence it is called its factor of abandoning. |
Upekkhāvedanā cittassekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā. |
The possession of the two factors should be understood as the arising of the two, namely, equanimity as feeling and unification of mind. |
Sesaṃ paṭhamajjhāne vuttanayameva. |
The rest is as stated in the case of the first jhāna. |
Esa tāva catukkajjhāne nayo. |
This, in the first place, is according to the fourfold reckoning of jhāna. |
Pañcakajjhānakathā Table view Original pali |
90.Pañcakajjhānaṃ pana nibbattentena paguṇapaṭhamajjhānato vuṭṭhāya "ayaṃ samāpatti āsannanīvaraṇapaccatthikā, vitakkassa oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā dutiyajjhānaṃ santato manasikaritvā paṭhamajjhāne nikantiṃ pariyādāya dutiyādhigamāya yogo kātabbo. |
198. When, however, he is developing fivefold jhāna, then, on emerging from the now familiar first jhāna, he can regard the flaws in it in this way: “This attainment is threatened by the nearness of the hindrances, and its factors are weakened by the grossness of applied thought. ” [169] He can bring the second jhāna to mind as quieter and so end his attachment to the first jhāna and set about doing what is needed for attaining the second. |
Athassa yadā paṭhamajjhānā vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vitakkamattaṃ oḷārikato upaṭṭhāti, vicārādayo santato. |
199. Now, he emerges from the first jhāna mindfully and fully aware; and only applied thought appears gross to him as he reviews the jhāna factors, while the sustained thought, etc., appear peaceful. |
Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto vuttanayeneva dutiyajjhānaṃ uppajjati. |
Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, the second jhāna arises in him in the way already described. |
Tassa vitakkamattameva pahānaṅgaṃ. |
Its factor of abandoning is applied thought only. |
Vicārādīni cattāri samannāgataṅgāni. |
The four beginning with sustained thought are the factors that it possesses. |
Sesaṃ vuttappakārameva. |
The rest is as already stated. |
Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya "ayaṃ samāpatti āsannavitakkapaccatthikā, vicārassa oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā tatiyaṃ jhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo. |
200. When this has been obtained in this way, and once he has mastery in the five ways already described, then on emerging from the now familiar second jhāna he can regard the flaws in it in this way: “This attainment is threatened by the nearness of applied thought, and its factors are weakened by the grossness of sustained thought. ” He can bring the third jhāna to mind as quieter and so end his attachment to the second jhāna and set about doing what is needed for attaining the third. |
Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato vicāramattaṃ oḷārikato upaṭṭhāti, pītiādīni santato. |
201. Now, he emerges from the second jhāna mindfully and fully aware; only sustained thought appears gross to him as he reviews the jhāna factors, while happiness, etc., appear peaceful. |
Tadāssa oḷārikaṅgappahānāya santaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto vuttanayeneva tatiyaṃ jhānaṃ uppajjati. |
Then, as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, the third jhāna arises in him in the way already described. |
Tassa vicāramattameva pahānaṅgaṃ catukkanayassa dutiyajjhāne viya pītiādīni tīṇi samannāgataṅgāni. |
Its factor of abandoning is sustained thought only. The three beginning with happiness, as in the second jhāna in the fourfold reckoning, are the factors that it possesses. |
Sesaṃ vuttappakārameva. |
The rest is as already stated. |
Iti yaṃ catukkanaye dutiyaṃ, taṃ dvidhā bhinditvā pañcakanaye dutiyañceva tatiyañca hoti. |
202. So that which is the second in the fourfold reckoning becomes the second and third in the fivefold reckoning by being divided into two. |
Yāni ca tattha tatiyacatutthāni, tāni ca catutthapañcamāni honti. |
And those which are the third and fourth in the former reckoning become the fourth and fifth in this reckoning. |
Paṭhamaṃ paṭhamamevāti. |
The first remains the first in each case. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Samādhibhāvanādhikāre |
in the Treatise on the Development of Concen- tration |
Pathavīkasiṇaniddeso nāma |
called “The Description of the Earth Kasiṇa” |
Catuttho paricchedo. |
The fourth chapter |
5. The remaining kasiṇas Original pali |
Pali |
Nyanamoli thera - english |
Āpokasiṇakathā Table view Original pali |
91.Idāni pathavīkasiṇānantare āpokasiṇe vitthārakathā hoti. |
1.Now, the water kasiṇa comes next after the earth kasiṇa (III.105). |
Yatheva hi pathavīkasiṇaṃ, evaṃ āpokasiṇampi bhāvetukāmena sukhanisinnena āpasmiṃ nimittaṃ gaṇhitabbaṃ, kate vā akate vāti sabbaṃ vitthāretabbaṃ. |
Here is the detailed explanation. One who wants to develop the water kasiṇa should, as in the case of the earth kasiṇa, seat himself comfortably and apprehend the sign in water that “is either made up or not made up,” etc.; and so all the rest should be repeated in detail (IV.22). |
Yathā ca idha, evaṃ sabbattha. |
And as in this case, so with all those that follow [in this chapter]. |
Ito parañhi ettakampi avatvā visesamattameva vakkhāma. |
We shall in fact not repeat even this much and shall only point out what is different. |
Idhāpi pubbekatādhikārassa puññavato akate āpasmiṃ pokkharaṇiyā vā taḷāke vā loṇiyaṃ vā samudde vā nimittaṃ uppajjati cūḷasivattherassa viya. |
2.Here too, when someone has had practice in previous [lives], the sign arises for him in water that is not made up, such as a pool, a lake, a lagoon, or the ocean as in the case of the Elder Cūḷa-Sīva. |
Tassa kirāyasmato lābhasakkāraṃ pahāya vivittavāsaṃ vasissāmīti mahātitthe nāvamārūhitvā jambudīpaṃ gacchato antarā mahāsamuddaṃ olokayato tappaṭibhāgaṃ kasiṇanimittaṃ udapādi. |
The venerable one, it seems, thought to abandon gain and honour and live a secluded life. He boarded a ship at Mahātittha (Mannar) and sailed to Jambudīpa (India). As he gazed at the ocean meanwhile, the kasiṇa sign, the counterpart of that ocean, arose in him. |
Akatādhikārena cattāro kasiṇadose pariharantena nīlapītalohitodātavaṇṇānamaññataravaṇṇaṃ āpaṃ agahetvā yaṃ pana bhūmiṃ asampattameva ākāse suddhavatthena gahitaṃ udakaṃ, aññaṃ vā tathārūpaṃ vippasannaṃ anāvilaṃ, tena pattaṃ vā kuṇḍikaṃ vā samatittikaṃ pūretvā vihārapaccante vuttappakāre paṭicchanne okāse ṭhapetvā sukhanisinnena na vaṇṇo paccavekkhitabbo. |
3. Someone with no such previous practice should guard against the four faults of a kasiṇa (IV.24) and not apprehend the water as one of the colours, blue, yellow, red or white. He should fill a bowl or a four-footed water pot1 to the brim with water uncontaminated by soil, taken in the open through a clean cloth [strainer], or with any other clear unturbid water. He should put it in a screened place on the outskirts of the monastery as already described and seat himself comfortably. He should neither review its colour |
Na lakkhaṇaṃ manasi kātabbaṃ. |
nor bring its characteristic to mind. |
Nissayasavaṇṇameva katvā ussadavasena paṇṇattidhamme cittaṃ ṭhapetvā ambu, udakaṃ, vāri, salilantiādīsu āponāmesu pākaṭanāmavaseneva "āpo āpo"ti bhāvetabbaṃ. |
Apprehending the colour as belonging to its physical support, he should set his mind on the [name] concept as the most outstanding mental datum, and using any among the [various] names for water (āpo) such as “rain” (ambu), “liquid” (udaka), “dew” (vāri), “fluid” (salila),2 he should develop [the kasiṇa] by using [preferably] the obvious “water, water.” |
Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati. |
4.As he develops it in this way, the two signs eventually arise in him in the way already described. |
Idha pana uggahanimittaṃ calamānaṃ viya upaṭṭhāti, sace pheṇapupphuḷakamissaṃ udakaṃ hoti, tādisameva upaṭṭhāti, kasiṇadoso paññāyati. |
Here, however, the learning sign has the appearance of moving. If the water has bubbles of froth mixed with it, the learning sign has the same appearance, and it is evident as a fault in the kasiṇa. |
Paṭibhāganimittaṃ pana nipparipphandaṃ ākāse ṭhapitamaṇitālavaṇṭaṃ viya maṇimayādāsamaṇḍalamiva ca hutvā upaṭṭhāti. |
But the counterpart sign appears inactive, like a crystal fan set in space, like the disk of a looking- glass made of crystal. |
So tassa saha upaṭṭhāneneva upacārajjhānaṃ, vuttanayeneva catukkapañcakajjhānāni ca pāpuṇātīti. |
With the appearance of that sign he reaches access jhāna and the jhāna tetrad and pentad in the way already described. |
Āpokasiṇaṃ. |
|
Tejokasiṇakathā Table view Original pali |
92.Tejokasiṇaṃ bhāvetukāmenāpi tejasmiṃ nimittaṃ gaṇhitabbaṃ. |
5.Anyone who wants to develop the fire kasiṇa should apprehend the sign in fire. |
Tattha katādhikārassa puññavato akate nimittaṃ gaṇhantassa dīpasikhāya vā uddhane vā pattapacanaṭṭhāne vā davadāhe vā yattha katthaci aggijālaṃ olokentassa nimittaṃ uppajjati cittaguttattherassa viya. |
Herein, when someone with merit, having had previous practice, is apprehending the sign, it arises in him in any sort of fire, not made up, as he looks at the fiery combustion in a lamp’s flame or in a furnace or in a place for baking bowls or in a forest conflagration, as in the Elder Cittagutta’s case. |
Tassa hāyasmato dhammassavanadivase uposathāgāraṃ paviṭṭhassa dīpasikhaṃ olokentasseva nimittaṃ uppajji. |
The sign arose in that elder as he was looking at a lamp’s flame while he was in the Uposatha house on the day of preaching the Dhamma. |
Itarena pana kātabbaṃ. |
6.Anyone else should make one up. |
Tatridaṃ karaṇavidhānaṃ, siniddhāni sāradārūni phāletvā sukkhāpetvā ghaṭikaṃ ghaṭikaṃ katvā patirūpaṃ rukkhamūlaṃ vā maṇḍapaṃ vā gantvā pattapacanākārena rāsiṃ katvā ālimpetvā kaṭasārake vā camme vā paṭe vā vidatthicaturaṅgulappamāṇaṃ chiddaṃ kātabbaṃ. |
Here are the directions for making it. He should split up some damp heartwood, dry it, and break it up into short lengths. He should go to a suitable tree root or to a shed and there make a pile in the way done for baking bowls, and have it lit. He should make a hole a span and four fingers wide in a rush mat or a piece of leather or a cloth, |
Taṃ purato ṭhapetvā vuttanayeneva nisīditvā heṭṭhā tiṇakaṭṭhaṃ vā upari dhūmasikhaṃ vā amanasikaritvā vemajjhe ghanajālāya nimittaṃ gaṇhitabbaṃ, nīlanti vā pītanti vātiādivasena vaṇṇo na paccavekkhitabbo, uṇhattavasena lakkhaṇaṃ na manasi kātabbaṃ. |
and after hanging it in front of the fire, he should sit down in the way already described. Instead of giving attention to the grass and sticks below or the smoke above, he should apprehend the sign in the dense combustion in the middle. 7.He should not review the colour as blue or yellow, etc., or give attention to its characteristic as heat, etc., |
Nissayasavaṇṇameva katvā ussadavasena paṇṇattidhamme cittaṃ ṭhapetvā pāvako, kaṇhavattanī, jātavedo, hutāsanotiādīsu aggināmesu pākaṭanāmavaseneva "tejo tejo"ti bhāvetabbaṃ. |
but taking the colour as belonging to its physical support, and setting his mind on the [name] concept as the most outstanding mental datum, and using any among the names for fire (tejo) such as “the Bright One” (pāvaka), “the Leaver of the Black Trail” (kaṇhavattani), “the Knower of Creatures” (jātaveda), “the Altar of Sacrifice” (hutāsana), etc., he should develop [the kasiṇa] by using [preferably] the obvious “fire, fire.” |
Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati. |
8.As he develops it in this way the two signs eventually arise in him as already described. |
Tattha uggahanimittaṃ jālaṃ chijjitvā chijjitvā patanasadisaṃ hutvā upaṭṭhāti. |
Herein, the learning sign appears like [the fire to keep] sinking down as the flame keeps detaching itself. |
Akate gaṇhantassa pana kasiṇadoso paññāyati, alātakhaṇḍaṃ vā aṅgārapiṇḍo vā chārikā vā dhūmo vā upaṭṭhāti. |
But when someone apprehends it in a kasiṇa that is not made up, any fault in the kasiṇa is evident [in the learning sign], and any firebrand, or pile of embers or ashes, or smoke appears in it. |
Paṭibhāganimittaṃ niccalaṃ ākāse ṭhapitarattakambalakkhaṇḍaṃ viya suvaṇṇatālavaṇṭaṃ viya kañcanatthambho viya ca upaṭṭhāti. |
The counterpart sign appears motionless like a piece of red cloth set in space, like a gold fan, like a gold column. |
So tassa saha upaṭṭhāneneva upacārajjhānaṃ, vuttanayeneva catukkapañcakajjhānāni ca pāpuṇātīti. |
With its appearance he reaches access jhāna and the jhāna tetrad and pentad in the way already described. |
Tejokasiṇaṃ. |
|
Vāyokasiṇakathā Table view Original pali |
93.Vāyokasiṇaṃ bhāvetukāmenāpi vāyusmiṃ nimittaṃ gaṇhitabbaṃ. |
9.Anyone who wants to develop the air kasiṇa should apprehend the sign in air. |
Tañca kho diṭṭhavasena vā phuṭṭhavasena vā. |
And that is done either by sight or by touch. |
Vuttañhetaṃ aṭṭhakathāsu "vāyokasiṇaṃ uggaṇhanto vāyusmiṃ nimittaṃ gaṇhāti, ucchaggaṃ vā eritaṃ sameritaṃ upalakkheti, veḷaggaṃ vā - pe - rukkhaggaṃ vā kesaggaṃ vā eritaṃ sameritaṃ upalakkheti, kāyasmiṃ vā phuṭṭhaṃ upalakkhetī"ti. |
For this is said in the Commentaries: “One who is learning the air kasiṇa apprehends the sign in air. He notices the tops of [growing] sugarcane moving to and fro; or he notices the tops of bamboos, or the tops of trees, or the ends of the hair, moving to and fro; or he notices the touch of it on the body.” |
Tasmā samasīsaṭṭhitaṃ ghanapattaṃ ucchuṃ vā veḷuṃ vā rukkhaṃ vā caturaṅgulappamāṇaṃ ghanakesassa purisassa sīsaṃ vā vātena pahariyamānaṃ disvā "ayaṃ vāto etasmiṃ ṭhāne paharatī"ti satiṃ ṭhapetvā, yaṃ vā panassa vātapānantarikāya vā bhittichiddena vā pavisitvā vāto kāyappadesaṃ paharati, tattha satiṃ ṭhapetvā vātamālutaanilādīsu vāyunāmesu pākaṭanāmavaseneva "vāto vāto"ti bhāvetabbaṃ. |
10.So when he sees sugarcanes with dense foliage standing with tops level or bamboos or trees, or else hair four fingers long on a man’s head, being struck by the wind, he should establish mindfulness in this way: “This wind is striking on this place.” Or he can establish mindfulness where the wind strikes a part of his body after entering by a window opening or by a crack in a wall, and using any among the names for wind (vāta) beginning with “wind” (vāta), “breeze” (māluta), “blowing” (anila), he should develop [the kasiṇa] by using [preferably] the obvious “air, air.” |
Idha uggahanimittavaḍḍhanato otāritamattassa pāyāsassa usumavaṭṭisadisaṃ calaṃ hutvā upaṭṭhāti. |
11.Here the learning sign appears to move like the swirl of hot [steam] on rice gruel just withdrawn from an oven. |
Paṭibhāganimittaṃ sannisinnaṃ hoti niccalaṃ. |
The counterpart sign is quiet and motionless. |
Sesaṃ vuttanayeneva veditabbanti. |
The rest should be understood in the way already described. |
Vāyokasiṇaṃ. |
|
Nīlakasiṇakathā Table view Original pali |
94.Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato katādhikārassa puññavato tāva tathārūpaṃ mālāgacchaṃ vā pūjāṭhānesu pupphasantharaṃ vā nīlavatthamaṇīnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati. |
12.Next it is said [in the Commentaries]: “One who is learning the blue kasiṇa apprehends the sign in blue, whether in a flower or in a cloth or in a colour element.”3 Firstly, when someone has merit, having had previous practice, the sign arises in him when he sees a bush with blue flowers, or such flowers spread out on a place of offering, or any blue cloth or gem. |
Itarena nīluppalagirikaṇṇikādīni pupphāni gahetvā yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati, evaṃ caṅgoṭakaṃ vā karaṇḍapaṭalaṃ vā pattehiyeva samatittikaṃ pūretvā santharitabbaṃ. |
13. But anyone else should take flowers such as blue lotuses, girikaṇṇikā (morning glory) flowers, etc., and spread them out to fill a tray or a flat basket completely so that no stamen or stalk shows or with only their petals. Or he can fill it with blue cloth bunched up together; |
Nīlavaṇṇena vā vatthena bhaṇḍikaṃ bandhitvā pūretabbaṃ. |
or he can fasten the cloth over the rim of the tray |
Mukhavaṭṭiyaṃ vā assa bheritalamiva bandhitabbaṃ. |
or basket like the covering of a drum. |
Kaṃsanīlapalāsanīlaañjananīlānaṃ vā aññatarena dhātunā pathavīkasiṇe vuttanayena saṃhārimaṃ vā bhittiyaṃyeva vā kasiṇamaṇḍalaṃ katvā visabhāgavaṇṇena paricchinditabbaṃ. |
Or he can make a kasiṇa disk, either portable as described under the earth kasiṇa or on a wall, with one of the colour elements such as bronze-green, leaf-green, añjana-ointment black, surrounding it with a different colour. |
Tato pathavīkasiṇe vuttanayena "nīlaṃ nīla"nti manasikāro pavattetabbo. |
After that, he should bring it to mind as “blue, blue” in the way already described under the earth kasiṇa. |
Idhāpi uggahanimitte kasiṇadoso paññāyati, kesaradaṇḍakapattantarikādīni upaṭṭhahanti. |
14. And here too any fault in the kasiṇa is evident in the learning sign; the stamens and stalks and the gaps between the petals, etc., are apparent. |
Paṭibhāganimittaṃ kasiṇamaṇḍalato muñcitvā ākāse maṇitālavaṇṭasadisaṃ upaṭṭhāti. |
The counterpart sign appears like a crystal fan in space, free from the kasiṇa disk. |
Sesaṃ vuttanayeneva veditabbanti. |
The rest should be understood as already described. |
Nīlakasiṇaṃ. |
|
Pītakasiṇakathā Table view Original pali |
95.Pītakasiṇepi eseva nayo. |
15.Likewise with the yellow kasiṇa; |
Vuttañhetaṃ pītakasiṇaṃ uggaṇhanto pītakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. |
for this is said: “One who is learning the yellow kasiṇa apprehends the sign in yellow, either in a flower or in a cloth or in a colour element.” |
Tasmā idhāpi katādhikārassa puññavato tathārūpaṃ mālāgacchaṃ vā pupphasantharaṃ vā pītavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati cittaguttattherassa viya. |
Therefore here too, when someone has merit, having had previous practice, the sign arises in him when he sees a flowering bush or flowers spread out, or yellow cloth or colour element, as in the case of the Elder Cittagutta. |
Tassa kirāyasmato cittalapabbate pattaṅgapupphehi kataṃ āsanapūjaṃ passato saha dassaneneva āsanappamāṇaṃ nimittaṃ udapādi. |
That venerable one, it seems, saw an offering being made on the flower altar, with pattaṅga flowers4 at Cittalapabbata, and as soon as he saw it the sign arose in him the size of the flower altar. |
Itarena kaṇikārapupphādinā vā pītavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā "pītakaṃ pītaka"nti manasikāro pavattetabbo. |
16.Anyone else should make a kasiṇa, in the way described for the blue kasiṇa, with kaṇikāra flowers, etc., or with yellow cloth or with a colour element. He should bring it to mind as “yellow, yellow.” |
Sesaṃ tādisamevāti. |
The rest is as before. |
Pītakasiṇaṃ. |
|
Lohitakasiṇakathā Table view Original pali |
96.Lohitakasiṇepi eseva nayo. |
17.Likewise with the red kasiṇa; |
Vuttañhetaṃ lohitakasiṇaṃ uggaṇhanto lohitakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. |
for this is said: “One who is learning the red kasiṇa apprehends the sign in red, either in a flower or in a cloth or in a colour element.” |
Tasmā idhāpi katādhikārassa puññavato tathārūpaṃ bandhujīvakādimālāgacchaṃ vā pupphasantharaṃ vā lohitakavatthamaṇidhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati. |
Therefore here too, when someone has merit, having had previous practice, the sign arises in him when he sees a bandhujīvaka (hibiscus) bush, etc., in flower, or such flowers spread out, or a red cloth or gem or colour element. |
Itarena jayasumanabandhujīvakarattakoraṇḍakādipupphehi vā rattavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā "lohitakaṃ lohitaka"nti manasikāro pavattetabbo. |
18.But anyone else should make a kasiṇa, in the way already described for the blue kasiṇa, with jayasumana flowers or bandhujīvaka or red koraṇḍaka flowers, etc., or with red cloth or with a colour element. |
Sesaṃ tādisamevāti. |
He should bring it to mind as “red, red.” The rest is as before. |
Lohitakasiṇaṃ. |
|
Odātakasiṇakathā Table view Original pali |
97.Odātakasiṇepi odātakasiṇaṃ uggaṇhanto odātasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato katādhikārassa tāva puññavato tathārūpaṃ mālāgacchaṃ vā vassikasumanādipupphasantharaṃ vā kumudapadumarāsiṃ vā odātavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati, tipumaṇḍalarajatamaṇḍalacandamaṇḍalesupi uppajjatiyeva. |
19. Of the white kasiṇa it is said: “One who is learning the white kasiṇa apprehends the sign in white, either in a flower or in a cloth or in a colour element.” So firstly, when someone has merit, having had previous practice, the sign arises in him when he sees a flowering bush of such a kind or vassikasumana (jasmine) flowers, etc., spread out, or a heap of white lotuses or lilies, white cloth or colour element; and it also arises in a tin disk, a silver disk, and the moon’s disk. |
Itarena vuttappakārehi odātapupphehi vā odātavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā "odātaṃ odāta"nti manasikāro pavattetabbo. |
20. Anyone else should make a kasiṇa, in the way already described for the blue kasiṇa, with the white flowers already mentioned, or with cloth or colour element. He should bring it to mind as “white, white.” |
Sesaṃ tādisamevāti. |
The rest is as before. |
Odātakasiṇaṃ. |
|
Ālokakasiṇakathā Table view Original pali |
98.Ālokakasiṇe pana ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato yaṃ bhittichiddādīnaṃ aññatarena sūriyāloko vā candāloko vā pavisitvā bhittiyaṃ vā bhūmiyaṃ vā maṇḍalaṃ samuṭṭhāpeti, ghanapaṇṇarukkhasākhantarena vā ghanasākhāmaṇḍapantarena vā nikkhamitvā bhūmiyameva maṇḍalaṃ samuṭṭhāpeti, taṃ disvāva nimittaṃ uppajjati. |
21. Of the light kasiṇa it is said: “One who is learning the light kasiṇa apprehends the sign in light in a hole in a wall, or in a keyhole, or in a window opening.” So firstly, when someone has merit, having had previous practice, the sign arises in him when he sees the circle thrown on a wall or a floor by sunlight or moonlight entering through a hole in a wall, etc., or when he sees a circle thrown on the ground by sunlight or moonlight coming through a gap in the branches of a dense-leaved tree or through a gap in a hut made of closely packed branches. |
Itarenāpi tadeva vuttappakāramobhāsamaṇḍalaṃ "obhāso obhāso"ti vā "āloko āloko"ti vā bhāvetabbaṃ. |
22.Anyone else should use that same kind of circle of luminosity just described, developing it as “luminosity, luminosity” or “light, light.” |
Tathā asakkontena ghaṭe dīpaṃ jāletvā ghaṭamukhaṃ pidahitvā ghaṭe chiddaṃ katvā bhittimukhaṃ ṭhapetabbaṃ. |
If he cannot do so, he can light a lamp inside a pot, close the pot’s mouth, make a hole in it and place it with the hole facing a wall. |
Tena chiddena dīpāloko nikkhamitvā bhittiyaṃ maṇḍalaṃ karoti, taṃ āloko ālokoti bhāvetabbaṃ. |
The lamplight coming out of the hole throws a circle on the wall. He should develop that as “light, light.” |
Idamitarehi ciraṭṭhitikaṃ hoti. |
This lasts longer than the other kinds. |
Idha uggahanimittaṃ bhittiyaṃ vā bhūmiyaṃ vā uṭṭhitamaṇḍalasadisameva hoti. |
23.Here the learning sign is like the circle thrown on the wall or the ground. |
Paṭibhāganimittaṃ ghanavippasannaālokapuñjasadisaṃ. |
The counterpart sign is like a compact bright cluster of lights. |
Sesaṃ tādisamevāti. |
The rest is as before. |
Ālokakasiṇaṃ. |
|
Paricchinnākāsakasiṇakathā Table view Original pali |
99.Paricchinnākāsakasiṇepi ākāsakasiṇaṃ uggaṇhanto ākāsasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato bhittichiddādīsu aññataraṃ disvāva nimittaṃ uppajjati. |
24. Of the limited-space kasiṇa it is said: “One who is learning the space kasiṇa apprehends the sign in a hole in a wall, or in a keyhole, or in a window opening.” So firstly, when someone has merit, having had previous practice, the sign arises in him when he sees any [such gap as a] hole in a wall. |
Itarena succhannamaṇḍape vā cammakaṭasārakādīnaṃ vā aññatarasmiṃ vidatthicaturaṅgulappamāṇaṃ chiddaṃ katvā tadeva vā bhittichiddādibhedaṃ chiddaṃ "ākāso ākāso"ti bhāvetabbaṃ. |
25.Anyone else should make a hole a span and four fingers broad in a well- thatched hut, or in a piece of leather, or in a rush mat, and so on. He should develop one of these, or a hole such as a hole in a wall, as “space, space.” |
Idha uggahanimittaṃ saddhiṃ bhittipariyantādīhi chiddasadisameva hoti, vaḍḍhiyamānampi na vaḍḍhati. |
26.Here the learning sign resembles the hole together with the wall, etc., that surrounds it. Attempts to extend it fail. |
Paṭibhāganimittamākāsamaṇḍalameva hutvā upaṭṭhāti, vaḍḍhiyamānañca vaḍḍhati. |
The counterpart sign appears only as a circle of space. Attempts to extend it succeed. |
Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti. |
The rest should be understood as described under the earth kasiṇa.5 |
Paricchinnākāsakasiṇaṃ. |
|
Iti kasiṇāni dasabalo, |
27. He with Ten Powers, ten kasiṇas, |
Dasa yāni avoca sabbadhammadaso; |
Tells. who all things did see, each of which can be |
Rūpāvacaramhi catukkapañcakajjhānahetūni. |
The cause of fourfold and of fivefold jhāna, The fine-material sphere’s own master key. |
Evaṃ tāni ca tesañca, |
To tackle each and |
Bhāvanānayamimaṃ viditvāna; |
how they are developed, Now, knowing their descriptions and the way |
Tesveva ayaṃ bhiyyo, |
with its special part to play. |
Pakiṇṇakakathāpi viññeyyā. |
Study, each. There are some further points that will repay |
Pakiṇṇakakathā Table view Original pali |
100.Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo, ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ, ṭhānanisajjādikappanaṃ vā, parittaappamāṇanayena abhibhāyatanapaṭilābhoti evamādīni ijjhanti. |
28.Of these, the earth kasiṇa is the basis for such powers as the state described as “Having been one, he becomes many” (D I 78), etc., and stepping or standing or sitting on space or on water by creating earth, and the acquisition of the bases of mastery (M II 13) by the limited and measureless method. |
Āpokasiṇavasena pathaviyaṃ ummujjananimmujjanaṃ, udakavuṭṭhisamuppādanaṃ, nadīsamuddādinimmānaṃ, pathavīpabbatapāsādādīnaṃ kampananti evamādīni ijjhanti. |
29.The water kasiṇa is the basis for such powers as diving in and out of the earth (D I 78), causing rain, storms, creating rivers and seas, making the earth and rocks and palaces quake (M I 253). |
Tejokasiṇavasena dhūmāyanā, pajjalanā, aṅgāravuṭṭhisamuppādanaṃ, tejasā tejopariyādānaṃ, yadeva so icchati tassa ḍahanasamatthatā, dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ, parinibbānasamaye tejodhātuyā sarīrajjhāpananti evamādīni ijjhanti. |
30.The fire kasiṇa is the basis for such powers as smoking, flaming, causing showers of sparks, countering fire with fire, ability to burn only what one wants to burn (S IV 290), causing light for the purpose of seeing visible objects with the divine eye, burning up the body by means of the fire element at the time of attaining Nibbāna (M-a IV 196). |
Vāyokasiṇavasena vāyugatigamanaṃ, vātavuṭṭhisamuppādananti evamādīni ijjhanti. |
31.The air kasiṇa is the basis for such powers as going with the speed of the wind, causing wind storms. |
Nīlakasiṇavasena nīlarūpanimmānaṃ, andhakārakaraṇaṃ, suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti. |
32.The blue kasiṇa is the basis for such powers as creating black forms, causing darkness, acquisition of the bases of mastery by the method of fairness and ugliness, and attainment of the liberation by the beautiful (see M II 12) |
Pītakasiṇavasena pītakarūpanimmānaṃ, suvaṇṇanti adhimuccanā, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamo cāti evamādīni ijjhanti. |
33. The yellow kasiṇa is the basis for such powers as creating yellow forms, resolving that something shall be gold (S I 116), acquisition of the bases of mastery in the way stated, and attainment of the liberation by the beautiful. |
Lohitakasiṇavasena lohitakarūpanimmānaṃ, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti. |
34.The red kasiṇa is the basis for such powers as creating red forms, acquisition of the bases of mastery in the way stated, and attainment of the liberation by the beautiful. |
Odātakasiṇavasenaodātarūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthāya ālokakaraṇanti evamādīni ijjhanti. |
35. The white kasiṇa is the basis for such powers as creating white forms, banishing stiffness and torpor, dispelling darkness, causing light for the purpose of seeing visible objects with the divine eye. |
Ālokakasiṇavasena sappabhārūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthaṃ ālokakaraṇanti evamādīni ijjhanti. |
36.The light kasiṇa is the basis for such powers as creating luminous forms, banishing stiffness and torpor, dispelling darkness, causing light for the purpose of seeing visible objects with the divine eye. |
Ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇaṃ, antopathavīpabbatādīsupi ākāsaṃ nimminitvā iriyāpathakappanaṃ, tirokuḍḍādīsu asajjamānagamananti evamādīni ijjhanti. |
37. The space kasiṇa is the basis for such powers as revealing the hidden, maintaining postures inside the earth and rocks by creating space inside them, travelling unobstructed through walls, and so on. |
Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti. |
38. The classification “above, below, around, exclusive, measureless” applies to all kasiṇas; |
Vuttañhetaṃ "pathavīkasiṇameko sañjānāti. |
for this is said: “He perceives the earth kasiṇa |
Uddhamadhotiriyaṃ advayamappamāṇa"ntiādi. |
above, below, around, exclusive, measureless” (M II 14), and so on. |
Tattha uddhanti uparigaganatalābhimukhaṃ. |
39. Herein, above is upwards towards the sky’s level. |
Adhoti heṭṭhābhūmitalābhimukhaṃ. |
Below is downwards towards the earth’s level. |
Tiriyanti khettamaṇḍalamiva samantā paricchinditaṃ. |
Around is marked off all around like the perimeter of a field. |
Ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato. |
For one extends a kasiṇa upwards only, another downwards, another all round; |
Tena tena vā kāraṇena evaṃ pasāreti. |
or for some reason another projects it thus |
Ālokamiva dibbacakkhunā rūpadassanakāmo. |
as one who wants to see visible objects with the divine eye projects light. |
Tena vuttaṃ uddhamadhotiriyanti. |
Hence “above, below, around” is said. |
Advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ. |
The word exclusive, however, shows that anyone such state has nothing to do with any other. |
Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti, natthi tassa añño kasiṇasambhedoti. |
Just as there is water and nothing else in all directions for one who is actually in water, so too, the earth kasiṇa is the earth kasiṇa only; it has nothing in common with any other kasiṇa. |
Eseva nayo sabbattha. |
Similarly in each instance. |
Appamāṇanti idaṃ tassa pharaṇaappamāṇavasena vuttaṃ. |
Measureless means measureless intentness. |
Tañhi cetasā pharanto sakalameva pharati. |
He is intent upon the entirety with his mind, |
Na ayamassa ādi idaṃ majjhanti pamāṇaṃ gaṇhātīti. |
taking no measurements in this way: “This is its beginning, this is its middle.” |
101.Ye ca te sattā kammāvaraṇena vā samannāgatā kilesāvaraṇena vā samannāgatā vipākāvaraṇena vā samannāgatā asaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti vuttā, tesamekassāpekakasiṇepi bhāvanā na ijjhati. |
40. No kasiṇa can be developed by any living being described as follows: “Beings hindered by kamma, by defilement or by kamma-result, who lack faith, zeal and understanding, will be incapable of entering into the certainty of rightness in profitable states” (Vibh 341). |
Tattha kammāvaraṇena samannāgatāti ānantariyakammasamaṅgino. |
41.Herein, the words hindered by kamma refer to those who possess bad kamma entailing immediate effect [on rebirth].6 |
Kilesāvaraṇena samannāgatāti niyatamicchādiṭṭhikā ceva ubhatobyañjanakapaṇḍakā ca. |
By defilement: who have fixed wrong view7 or are hermaphrodites or eunuchs. |
Vipākāvaraṇena samannāgatāti ahetukadvihetukapaṭisandhikā. |
By kamma-result: who have had a rebirth- linking with no [profitable] root-cause or with only two [profitable] root-causes. |
Asaddhāti buddhādīsu saddhāvirahitā. |
Lack faith: are destitute of faith in the Buddha, Dhamma and Sangha. |
Acchandikāti apaccanīkapaṭipadāyaṃ chandavirahitā. |
Zeal: are destitute of zeal for the unopposed way. |
Duppaññāti lokiyalokuttarasammādiṭṭhiyā virahitā. |
Understanding: are destitute of mundane and supramundane right view. |
Abhabbāniyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ okkamituṃ abhabbāti attho. |
Will be incapable of entering into the certainty of rightness in profitable states means that they are incapable of entering into the noble path called “certainty” and “rightness in profitable states.” |
Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati. |
42.And this does not apply only to kasiṇas; for none of them will succeed in developing any meditation subject at all. |
Tasmā vigatavipākāvaraṇenapi kulaputtena kammāvaraṇañca kilesāvaraṇañca ārakā parivajjetvā saddhammassavanasappurisūpanissayādīhi saddhañca chandañca paññañca vaḍḍhetvā kammaṭṭhānānuyoge yogo karaṇīyoti. |
So the task of devotion to a meditation subject must be undertaken by a clansman who has no hindrance by kamma- result, who shuns hindrance by kamma and by defilement, and who fosters faith, zeal and understanding by listening to the Dhamma, frequenting good men, and so on. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Samādhibhāvanādhikāre |
in the Treatise on the Development of Concentration |
Sesakasiṇaniddeso nāma |
called “The Description of the Remaining Kasiṇas” |
Pañcamo paricchedo. |
The fifth chapter |
6. Foulness as a meditation subject Original pali |
|
Pali |
Nyanamoli thera - english |
Uddhumātakādipadatthavaṇṇanā Table view Original pali |
102.Kasiṇānantaramuddiṭṭhesu pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesu bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ. |
1. Now, ten kinds of foulness, [as corpses] without consciousness, were listed next after the kasiṇas thus: the bloated, the livid, the festering, the cut up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm infested, a skeleton (III.105). The bloated: it is bloated (uddhumāta) because bloated by gradual dilation and swelling after (uddhaṃ) the close of life, as a bellows is with wind. What is bloated (uddhumāta) is the same as “the bloated” (uddhumātaka). |
Paṭikkūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. |
Or alternatively, what is bloated (uddhumāta) is vile (kucchita) because of repulsiveness, thus it is “the bloated” (uddhumātaka). |
Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. |
This is a term for a corpse in that particular state. |
Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva vinīlakaṃ. |
2. The livid: what has patchy discolouration is called livid (vinīla). What is livid is the same as “the livid” (vinīlaka). |
Paṭikkūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. |
Or alternatively, what is livid (vinīla) is vile (kucchita) because of repulsiveness, thus it is “the livid” (vinīlaka).1 |
Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ. |
This is a term for a corpse that is reddish-coloured in places where flesh is prominent, whitish-coloured in places where pus has collected, but mostly blue-black (nīla), as if draped with blue-black cloth in the blue-black places. |
Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ. |
3.The festering: what is trickling with pus in broken places is festering (vipubba). What is festering is the same as “the festering” (vipubbaka). |
Paṭikkūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. |
Or alternatively, what is festering (vipubba) is vile (kucchita) because of repulsiveness, thus it is “the festering” (vipubbaka). |
Tathārūpassa chavasarīrassetamadhivacanaṃ. |
This is a term for a corpse in that particular state. |
Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ. |
4.The cut up: what has been opened up2 by cutting it in two is called cut up (vicchidda). What is cut up is the same as “the cut up” (vicchiddaka). |
Paṭikkūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. |
Or alternatively, what is cut up (vicchidda) is vile (kucchita) because of repulsiveness, thus it is “the cut up” (vicchiddaka). |
Vemajjhe chinnassa chavasarīrassetamadhivacanaṃ. |
This is a term for a corpse cut in the middle. |
Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāditanti vikkhāyitaṃ, vikkhāyitameva vikkhāyitakaṃ. |
5.The gnawed: what has been chewed here and there in various ways by dogs, jackals, etc., is what is gnawed (vikkhāyita). What is gnawed is the same as “the gnawed” (vikkhāyitaka). |
Paṭikkūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. |
Or alternatively, what is gnawed (vikkhāyita) is vile (kucchita) because of repulsiveness, thus it is “the gnawed” (vikkhāyitaka). |
Tathārūpassa chavasarīrassetamadhivacanaṃ. |
This is a term for a corpse in that particular state. |
Vividhaṃ khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ. |
6.The scattered: what is strewed about (vividhaṃ khittaṃ) is scattered (vikkhittaṃ). What is scattered is the same as “the scattered” (vikkhittaka). |
Paṭikkūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. |
Or alternatively, what is scattered (vikkhitta) is vile (kucchita) because of repulsiveness, thus it is “the scattered” (vikkhittaka). |
Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetamadhivacanaṃ. |
This is a term for a corpse that is strewed here and there in this way: “Here a hand, there a foot, there the head” (cf. M I 58). |
Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ. |
7. The hacked and scattered: it is hacked, and it is scattered in the way just described, thus it is “hacked and scattered” (hata-vikkhittaka). |
Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetamadhivacanaṃ. |
This is a term for a corpse scattered in the way just described after it has been hacked with a knife in a crow’s-foot pattern on every limb. |
Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ. |
8. The bleeding: it sprinkles (kirati), scatters, blood (lohita), and it trickles here and there, thus it is “the bleeding” (lohitaka). |
Paggharitalohitamakkhitassa chavasarīrassetamadhivacanaṃ. |
This is a term for a corpse smeared with trickling blood. |
Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ. |
9.The worm-infested: it is maggots that are called worms (puḷuva); it sprinkles worms (puḷuve kirati), thus it is worm-infested (puḷuvaka). |
Kimiparipuṇṇassa chavasarīrassetamadhivacanaṃ. |
This is a term for a corpse full of maggots. |
Aṭṭhiyeva aṭṭhikaṃ. |
10. A skeleton: bone (aṭṭhi) is the same as skeleton (aṭṭhika). |
Paṭikkūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. |
Or alternatively, bone (aṭṭhi) is vile (kucchita) because of repulsiveness, thus it is a skeleton (aṭṭhika). |
Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapetamadhivacanaṃ. |
This is a term both for a single bone and for a framework of bones. |
Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampetāneva nāmāni. |
11.These names are also used both for the signs that arise with the bloated, etc., as their support, and for the jhānas obtained in the signs. |
Uddhumātakakammaṭṭhānaṃ Table view Original pali |
103.Tattha uddhumātakasarīre uddhumātakanimittaṃ uppādetvā uddhumātakasaṅkhātaṃ jhānaṃ bhāvetukāmena yoginā pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvā kammaṭṭhānaṃ uggahetabbaṃ. |
12.Herein, when a meditator wants to develop the jhāna called “of the bloated” by arousing the sign of the bloated on a bloated body, he should in the way already described approach a teacher of the kind mentioned under the earth kasiṇa and learn the meditation subject from him. |
Tenassa kammaṭṭhānaṃ kathentena asubhanimittatthāya gamanavidhānaṃ, samantā nimittupalakkhaṇaṃ, ekādasavidhena nimittaggāho, gatāgatamaggapaccavekkhaṇanti evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ. |
In explaining the meditation subject to him, the teacher should explain it all, that is, the directions for going with the aim of acquiring the sign of foulness, the characterizing of the surrounding signs, the eleven ways of apprehending the sign, the reviewing of the path gone by and come by, concluding with the directions for absorption. |
Tenāpi sabbaṃ sādhukaṃ uggahetvā pubbe vuttappakāraṃ senāsanaṃ upagantvā uddhumātakanimittaṃ pariyesantena vihātabbaṃ. |
And when the meditator has learnt it all well, he should go to an abode of the kind already described and live there while seeking the sign of the bloated. |
104.Evaṃ viharantena ca asukasmiṃ nāma gāmadvāre vā aṭavimukhe vā panthe vā pabbatapāde vā rukkhamūle vā susāne vā uddhumātakasarīraṃ nikkhittanti kathentānaṃ vacanaṃ sutvāpi na tāvadeva atitthena pakkhandantena viya gantabbaṃ. |
13.Meanwhile, when he hears people saying that at some village gate or on some road or at some forest’s edge or at the base of some rock or at the root of some tree [180] or on some charnel ground a bloated corpse is lying, he should not go there at once, like one who plunges into a river where there is no ford. |
Kasmā? |
14. Why not? |
Asubhaṃ hi nāmetaṃ vāḷamigādhiṭṭhitampi amanussādhiṭṭhitampi hoti. |
Because this foulness is beset by wild beasts and non-human beings, |
Tatrassa jīvitantarāyopi siyā. |
and he might risk his life there. |
Gamanamaggo vā panettha gāmadvārena vā nahānatitthena vā kedārakoṭiyā vā hoti. |
Or perhaps the way to it goes by a village gate or a bathing place or an irrigated field, |
Tattha visabhāgarūpaṃ āpāthamāgacchati, tadeva vā sarīraṃ visabhāgaṃ hoti. |
and there a visible object of the opposite sex might come into focus. Or perhaps the body is of the opposite sex; |
Purisassa hi itthisarīraṃ itthiyā ca purisasarīraṃ visabhāgaṃ, tadetaṃ adhunāmataṃ subhatopi upaṭṭhāti, tenassa brahmacariyantarāyopi siyā. |
for a female body is unsuitable for a man, and a male body for a woman. If only recently dead, it may even look beautiful; hence there might be danger to the life of purity. |
Sace pana "nayidaṃ mādisassa bhāriya"nti attānaṃ takkayati, evaṃ takkayamānena gantabbaṃ. |
But if he judges himself thus, “This is not difficult for one like me,” then he can go there. |
105.Gacchantena ca saṅghattherassa vā aññatarassa vā abhiññātassa bhikkhuno kathetvā gantabbaṃ. |
15.And when he goes, he should do so only after he has spoken to the senior elder of the Community or to some well-known bhikkhu. |
Kasmā? |
16. Why? |
Sace hissa susāne amanussasīhabyagghādīnaṃ rūpasaddādianiṭṭhārammaṇābhibhūtassa aṅgapaccaṅgāni vā pavedhenti, bhuttaṃ vā na parisaṇṭhāti, añño vā ābādho hoti. |
Because if all his limbs are seized with shuddering at the charnel ground, or if his gorge rises when he is confronted with disagreeable objects such as the visible forms and sounds of non-human beings, lions, tigers, etc., or something else afflicts him, |
Athassa so vihāre pattacīvaraṃ surakkhitaṃ karissati. |
then he whom he told will have his bowl and robe well looked after in the monastery, |
Dahare vā sāmaṇere vā pahiṇitvā taṃ bhikkhuṃ paṭijaggissati. |
or he will care for him by sending young bhikkhus or novices to him. |
Apica susānaṃ nāma nirāsaṅkaṭṭhānanti maññamānā katakammāpi akatakammāpi corā samosaranti. |
17.Besides, robbers may meet there thinking a charnel ground a safe place for them whether or not they have done anything wrong. |
Te manussehi anubaddhā bhikkhussa samīpe bhaṇḍakaṃ chaḍḍetvāpi palāyanti. |
And when men chase them, they drop their goods near the bhikkhu and run away. |
Manussā "sahoḍḍhaṃ coraṃ addasāmā"ti bhikkhuṃ gahetvā viheṭhenti. |
Perhaps the men seize the bhikkhu, saying “We have found the thief with the goods,” and bully him. |
Athassa so "mā imaṃ viheṭhayittha, mamāyaṃ kathetvā iminā nāma kammena gato"ti te manusse saññāpetvā sotthibhāvaṃ karissati. |
Then he whom he told will explain to the men “Do not bully him; he went to do this special work after telling me,” and he will rescue him. |
Ayaṃ ānisaṃso kathetvā gamane. |
This is the advantage of going only after informing someone. |
Tasmā vuttappakārassa bhikkhuno kathetvā asubhanimittadassane sañjātābhilāsena yathānāma khattiyo abhisekaṭṭhānaṃ, yajamāno yaññasālaṃ, adhano vā pana nidhiṭṭhānaṃ pītisomanassajāto gacchati, evaṃ pītisomanassaṃ uppādetvā aṭṭhakathāsu vuttena vidhinā gantabbaṃ. |
18.Therefore he should inform a bhikkhu of the kind described and then set out eager to see the sign, and as happy and joyful as a warrior-noble (khattiya) on his way to the scene of anointing, as one going to offer libations at the hall of sacrifice, or as a pauper on his way to unearth a hidden treasure. And he should go there in the way advised by the Commentaries. |
Vuttañhetaṃ – |
19. For this is said: |
"Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. |
“One who is learning the bloated sign of foulness goes alone with no companion, with unremitting mindfulness established, with his sense faculties turned inwards, with his mind not turned outwards, reviewing the path gone by and come by. |
Yasmiṃ padese uddhumātakaṃ asubhanimittaṃ nikkhittaṃ hoti, tasmiṃ padese pāsāṇaṃ vā vammikaṃ vā rukkhaṃ vā gacchaṃ vā lataṃ vā sanimittaṃ karoti, sārammaṇaṃ karoti. |
In the place where the bloated sign of foulness has been left he notes any stone or termite-mound or tree or bush or creeper there each with its particular sign and in relation to the object. |
Sanimittaṃ katvā sārammaṇaṃ katvā uddhumātakaṃ asubhanimittaṃ sabhāvabhāvato upalakkheti, vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopi sandhito vivarato ninnato thalato samantato. |
When he has done this, he characterizes the bloated sign of foulness by the fact of its having attained that particular individual essence. (see §84) by its colour, by its mark, by its shape, by its direction, by its location, by its delimitation, by its joints, by its openings, by its concavities, by its convexities, and all round. |
So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti. |
Then he sees that the sign is properly apprehended, that it is properly remembered, that it is properly defined (as before). |
So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. |
20. “When he has properly apprehended the sign, properly remembered it, properly defined it, he goes alone with no companion, with unremitting mindfulness established, with his sense faculties turned inwards, with his mind not turned outwards, reviewing the path gone by and come by. |
So caṅkamantopi tabbhāgiyaññeva caṅkamaṃ adhiṭṭhāti. |
When he walks, he resolves that his walk is oriented towards it; |
Nisīdantopi tabbhāgiyaññeva āsanaṃ paññapeti. |
when he sits, he prepares a seat that is oriented towards it. |
"Samantā nimittupalakkhaṇā kimatthiyā kimānisaṃsāti? |
21. “What is the purpose, what is the advantage of characterizing the surrounding signs? |
Samantā nimittupalakkhaṇā asammohatthā asammohānisaṃsā. |
Characterizing the surrounding signs has non-delusion for its purpose, it has non-delusion for its advantage. |
Ekādasavidhena nimittaggāho kimatthiyo kimānisaṃsoti? |
What is the purpose, what is the advantage of apprehending the sign in the [other] eleven ways? |
Ekādasavidhena nimittaggāho upanibandhanattho upanibandhanānisaṃso. |
Apprehending the sign in the [other] eleven ways has anchoring [the mind] for its purpose, it has anchoring [the mind] for its advantage. |
Gatāgatamaggapaccavekkhaṇā kimatthiyā kimānisaṃsāti? |
What is the purpose, what is the advantage of reviewing the path gone by and come by? |
Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā vīthisampaṭipādanānisaṃsā. |
Reviewing the path gone by and come by has keeping [the mind] on the track for its purpose, it has keeping [the mind] on the track for its advantage. |
"So ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati 'addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī'ti. |
22.“When he has established reverence for it by seeing its advantages and by perceiving it as a treasure and so come to love it, he anchors his mind upon that object: ‘Surely in this way I shall be liberated from ageing and death.’ |
So vivicceva kāmehi - pe - paṭhamaṃ jhānaṃ upasampajja viharati. |
Quite secluded from sense desires, secluded from unprofitable things he enters upon and dwells in the first jhāna … [seclusion]. |
Tassādhigataṃ hoti rūpāvacaraṃ paṭhamaṃ jhānaṃ dibbo ca vihāro bhāvanāmayañca puññakiriyavatthu"nti. |
He has arrived at the first jhāna of the fine-material sphere. His is a heavenly abiding and an instance of the meritorious action consisting in [meditative] development.” (Source untraced.) |
106.Tasmā yo cittasaññattatthāya sivathikadassanaṃ gacchati, so ghaṇḍiṃ paharitvā gaṇaṃ sannipātetvāpi gacchatu. |
23.So if he goes to the charnel ground to test his control of mind, let him do so after striking the gong or summoning a chapter. |
Kammaṭṭhānasīsena pana gacchantena ekakena adutiyena mūlakammaṭṭhānaṃ avissajjetvā taṃ manasikaronteneva susāne soṇādiparissayavinodanatthaṃ kattaradaṇḍaṃ vā yaṭṭhiṃ vā gahetvā, sūpaṭṭhita bhāvasampādanena asammuṭṭhaṃ satiṃ katvā, manacchaṭṭhānañca indriyānaṃ antogatabhāvasampādanato abahigatamanena hutvā gantabbaṃ. |
If he goes there mainly for [developing that] meditation subject, let him go alone with no companion, without renouncing his basic meditation subject and keeping it always in mind, taking a walking stick or a staff to keep off attacks by dogs, etc., ensuring unremitting mindfulness by establishing it well, with his mind not turned outwards because he has ensured that his faculties, of which his mind is the sixth, are turned inwards. |
Vihārato nikkhamanteneva asukadisāya asukadvārena nikkhantomhīti dvāraṃ sallakkhetabbaṃ. |
24.As he goes out of the monastery he should note the gate: “I have gone out in such a direction by such a gate.” |
Tato yena maggena gacchati, so maggo vavatthapetabbo, ayaṃ maggo pācinadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā vidisābhimukhovāti. |
After that he should define the path by which he goes: “This path goes in an easterly direction … westerly … northerly … southerly direction” or “It goes in an intermediate direction”; |
Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ ṭhāne dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti. |
and “In this place it goes to the left, in this place to the right”; and “In this place there is a stone, in this a termite- mound, in this a tree, in this a bush, in this a creeper.” |
Evaṃ gamanamaggaṃ vavatthapentena nimittaṭṭhānaṃ gantabbaṃ. |
He should go to the place where the sign is, defining in this way the path by which he goes. |
No ca kho paṭivātaṃ. |
25.And he should not approach it upwind; |
Paṭivātaṃ gacchantassa hi kuṇapagandho ghānaṃ paharitvā matthaluṅgaṃ vā saṅkhobheyya, āhāraṃ vā chaḍḍāpeyya, vippaṭisāraṃ vā janeyya "īdisaṃ nāma kuṇapaṭṭhānaṃ āgatomhī"ti. |
for if he did so and the smell of corpses assailed his nose, his brain3 might get upset, or he might throw up his food, or he might repent his coming, thinking “What a place of corpses I have come to!” |
Tasmā paṭivātaṃ vajjetvā anuvātaṃ gantabbaṃ. |
So instead of approaching it upwind, he should go downwind. |
Sace anuvātamaggena na sakkā hoti gantuṃ, antarā pabbato vā papāto vā pāsāṇo vā vati vā kaṇṭakaṭṭhānaṃ vā udakaṃ vā cikkhallaṃ vā hoti, cīvarakaṇṇena nāsaṃ pidahitvā gantabbaṃ. |
If he cannot go by a downwind path—if there is a mountain or a ravine or a rock or a fence or a patch of thorns or water or a bog in the way—then he should go stopping his nose with the corner of his robe. |
Idamassa gamanavattaṃ. |
These are the duties in going. |
107.Evaṃ gatena pana na tāva asubhanimittaṃ oloketabbaṃ. |
26.When he has gone there in this way, he should not at once look at the sign of foulness; |
Disā vavatthapetabbā. |
he should make sure of the direction. |
Ekasmiṃ hi disābhāge ṭhitassa ārammaṇañca na vibhūtaṃ hutvā khāyati, cittañca na kammaniyaṃ hoti. |
For perhaps if he stands in a certain direction, the object does not appear clearly to him and his mind is not wieldy. |
Tasmā taṃ vajjetvā yattha ṭhitassa ārammaṇañca vibhūtaṃ hutvā khāyati, cittañca kammaniyaṃ hoti, tattha ṭhātabbaṃ. |
So rather than there he should stand where the object appears clearly and his mind is wieldy. |
Paṭivātānuvātañca pahātabbaṃ. |
And he should avoid standing to leeward or to windward of it. |
Paṭivāte ṭhitassa hi kuṇapagandhena ubbāḷhassa cittaṃ vidhāvati. |
For if he stands to leeward he is bothered by the corpse smell and his mind strays; |
Anuvāte ṭhitassa sace tattha adhivatthā amanussā honti, te kujjhitvā anatthaṃ karonti. |
and if he stands to windward and non-human beings are dwelling there, they may get annoyed and do him a mischief. |
Tasmā īsakaṃ ukkamma nātianuvāte ṭhātabbaṃ. |
So he should move round a little and not stand too much to windward. |
Evaṃ tiṭṭhamānenāpi nātidūre nāccāsanne nānupādaṃ nānusīsaṃ ṭhātabbaṃ. |
27.Then he should stand not too far off or too near, or too much towards the feet or the head. |
Atidūre ṭhitassa hi ārammaṇaṃ avibhūtaṃ hoti. |
For if he stands too far off, the object is not clear to him, |
Accāsanne bhayamuppajjati. |
and if he stands too near, he may get frightened. |
Anupādaṃ vā anusīsaṃ vā ṭhitassa sabbaṃ asubhaṃ samaṃ na paññāyati. |
If he stands too much towards the feet or the head, not all the foulness becomes manifest to him equally. |
Tasmā nātidūre nāccāsanne olokentassa phāsukaṭṭhāne sarīravemajjhabhāge ṭhātabbaṃ. |
So he should stand not too far off or too near, opposite the middle of the body, in a place convenient for him to look at it. |
108.Evaṃ ṭhitena "tasmiṃ padese pāsāṇaṃ vā - pe - lataṃ vā sanimittaṃ karotī"ti evaṃ vuttāni samantā nimittāni upalakkhetabbāni. |
28.Then he should characterize the surrounding signs in the way stated thus: “In the place where the bloated sign of foulness has been left he notes any stone … or creeper there with its sign” (§19). |
Tatridaṃ upalakkhaṇavidhānaṃ, sace tassa nimittassa samantā cakkhupathe pāsāṇo hoti, so "ayaṃ pāsāṇo ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā"ti vavatthapetabbo. |
29. These are the directions for characterizing them. If there is a rock in the eye’s focus near the sign, he should define it in this way: “This rock is high or low, small or large, brown or black or white, long or round,” |
Tato "imasmiṃ nāma okāse ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇo"ti sallakkhetabbaṃ. |
after which he should observe [the relative positions] thus: “In this place, this is a rock, this is the sign of foulness; this is the sign of foulness, this is a rock.” |
Sace vammiko hoti, sopi "ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā"ti vavatthapetabbo. |
30.If there is a termite-mound, he should define it in this way: “This is high or low, small or large, brown or black or white, long or round,” |
Tato "imasmiṃ nāma okāse ayaṃ vammiko idaṃ asubhanimitta"nti sallakkhetabbaṃ. |
after which he should observe [the relative positions] thus: “In this place, this is a termite- mound, this is the sign of foulness.” |
Sace rukkho hoti, sopi "assattho vā nigrodho vā kacchako vā kapītano vā ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā"ti vavatthapetabbo. |
31.If there is a tree, he should define it in this way: “This is a pipal fig tree or a banyan fig tree or a kacchaka fig tree or a kapittha fig tree; it is tall or short, small or large, black or white,” |
Tato "imasmiṃ nāma okāse ayaṃ rukkho idaṃ asubhanimitta"nti sallakkhetabbaṃ. |
after which he should observe [the relative positions] thus: “In this place, this is a tree, this is the sign of foulness.” |
Sace gaccho hoti, sopi "sindivā karamando vā kaṇavīro vā kuraṇḍako vā ucco vā nīco vā khuddako vā mahanto vā"ti vavatthapetabbo. |
32.If there is a bush, he should define it in this way: “This is a sindi bush or a karamanda bush or a kaṇavīra bush or a koraṇḍaka bush; it is tall or short, small or large,” |
Tato "imasmiṃ nāma okāse ayaṃ gaccho idaṃ asubhanimitta"nti sallakkhetabbaṃ. |
after which he should observe [the relative positions] thus: “In this place, this is a bush, this is the sign of foulness.” |
Sace latā hoti, sāpi "lābu vā kumbhaṇḍī vā sāmā vā kāḷavalli vā pūtilatā vā"ti vavatthapetabbā. |
33.If there is a creeper, he should define it in this way: “This is a pumpkin creeper or a gourd creeper or a brown creeper or a black creeper or a stinking creeper,” |
Tato "imasmiṃ nāma okāse ayaṃ latā idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ latā"ti sallakkhetabbaṃ. |
after which he should observe [the relative positions] thus: “In this place, this is a creeper, this is the sign of foulness; this is the sign of foulness, this is a creeper.” |
109.Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ. |
34. Also with its particular sign and in relation to the object was said (§19); but that is included by what has just been said; |
Punappunaṃ vavatthapento hi sanimittaṃ karoti nāma. |
for he “characterizes it with its particular sign” when he defines it again and again, |
Ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇoti evaṃ dve dve samāsetvā samāsetvā vavatthapento sārammaṇaṃ karoti nāma. |
and he “characterizes it in relation to the object” when he defines it by combining it each time in pairs thus: “This is a rock, this is the sign of foulness; this is the sign of foulness, this is a rock.” |
Evaṃ sanimittaṃ sārammaṇañca katvā pana sabhāvabhāvato vavatthapetīti vuttattā yvāssa sabhāvabhāvo anaññasādhāraṇo attaniyo uddhumātakabhāvo, tena manasikātabbaṃ. |
35. Having done this, again he should bring to mind the fact that it has an individual essence, its own state of being bloated, which is not common to anything else, since it was said that he defines4 it by the fact of its having attained that particular individual essence. |
Vaṇitaṃ uddhumātakanti evaṃ sabhāvena sarasena vavatthapetabbanti attho. |
The meaning is that it should be defined according to individual essence, according to its own nature, as “the inflated,5 the bloated.” |
110.Evaṃ vavatthapetvā vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopīti chabbidhena nimittaṃ gahetabbaṃ. |
Having defined it in this way, he should apprehend the sign in the following six ways, that is to say, (1) by its colour, (2) by its mark, (3) by its shape, (4) by its direction, (5) by its location, (6) by its delimitation. |
Kathaṃ? |
How? |
Tena hi yoginā idaṃ sarīraṃ kāḷassa vā odātassa vā maṅguracchavino vāti vaṇṇato vavatthapetabbaṃ. |
36.(1) The meditator should define it by its colour thus: “This is the body of one who is black or white or yellow-skinned.” |
Liṅgato pana itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā paṭhamavaye vā majjhimavaye vā pacchimavaye vā ṭhitassa idaṃ sarīranti vavatthapetabbaṃ. |
37.(2) Instead of defining it by the female mark or the male mark, he should define it by its mark thus: “This is the body of one who was in the first phase of life, in the middle phase, in the last phase.” |
Saṇṭhānato uddhumātakassa saṇṭhānavaseneva idamassa sīsasaṇṭhānaṃ, idaṃ gīvāsaṇṭhānaṃ, idaṃ hatthasaṇṭhānaṃ, idaṃ udarasaṇṭhānaṃ, idaṃ nābhisaṇṭhānaṃ, idaṃ kaṭisaṇṭhānaṃ, idaṃ ūrusaṇṭhānaṃ, idaṃ jaṅghāsaṇṭhānaṃ, idaṃ pādasaṇṭhānanti vavatthapetabbaṃ. |
38.(3) By its shape: he should define it only by the shape of the bloated thus: “This is the shape of its head, this is the shape of its neck, this is the shape of its hand, this is the shape of its chest, this is the shape of its belly, this is the shape of its navel, this is the shape of its hips, this is the shape of its thigh, this is the shape of its calf, this is the shape of its foot.” |
Disato pana imasmiṃ sarīre dve disā nābhiyā adho heṭṭhimadisā uddhaṃ uparimadisāti vavatthapetabbaṃ. |
39.(4) He should define it by its direction thus: “There are two directions in this body, that is, down from the navel as the lower direction, and up from it as the upper direction.” |
Atha vā ahaṃ imissā disāya ṭhito asubhanimittaṃ imissāti vavatthapetabbaṃ. |
Or alternatively, he can define it thus: “I am standing in this direction; the sign of foulness is in that direction.” |
Okāsato pana imasmiṃ nāma okāse hatthā, imasmiṃ pādā, imasmiṃ sīsaṃ, imasmiṃ majjhimakāyo ṭhitoti vavatthapetabbaṃ. |
40.(5) He should define it by its location thus: “The hand is in this location, the foot in this, the head in this, the middle of the body in this.” |
Atha vā ahaṃ imasmiṃ okāse ṭhito asubhanimittaṃ imasminti vavatthapetabbaṃ. |
Or alternatively, he can define it thus: “I am in this location; the sign of foulness is in that.” |
Paricchedato idaṃ sarīraṃ adho pādatalena upari kesamatthakena tiriyaṃ tacena paricchinnaṃ, yathāparicchinne ca ṭhāne dvattiṃsakuṇapabharitamevāti vavatthapetabbaṃ. |
41. (6) He should define it by its delimitation thus: “This body is delimited below by the soles of the feet, above by the tips of the hair, all round by the skin; the space so delimited is filled up with thirty-two pieces of corpse.” |
Atha vā ayamassa hatthaparicchedo, ayaṃ pādaparicchedo, ayaṃ sīsaparicchedo, ayaṃ majjhimakāyaparicchedoti vavatthapetabbaṃ. |
Or alternatively, he can define it thus: “This is the delimitation of its hand, this is the delimitation of its foot, this is the delimitation of its head, this is the delimitation of the middle part of its body.” |
Yattakaṃ vā pana ṭhānaṃ gaṇhati, tattakameva idaṃ īdisaṃ uddhumātakanti paricchinditabbaṃ. |
Or alternatively, he can delimit as much of it as he has apprehended thus: “Just this much of the bloated is like this.” |
Purisassa pana itthisarīraṃ itthiyā vā purisasarīraṃ na vaṭṭati. |
42. However, a female body is not appropriate for a man or a male one for a woman; |
Visabhāge sarīre ārammaṇaṃ na upaṭṭhāti, vipphandanasseva paccayo hoti. |
for the object, [namely, the repulsive aspect], does not make its appearance in a body of the opposite sex, which merely becomes a condition for the wrong kind of excitement.6 |
"Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī"ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ. |
To quote the Majjhima Commentary: “Even when decaying,7 a woman invades a man’s mind and stays there.” |
Tasmā sabhāgasarīreyeva evaṃ chabbidhena nimittaṃ gaṇhitabbaṃ. |
That is why the sign should be apprehended in the six ways only in a body of the same sex. |
111.Yo pana purimabuddhānaṃ santike āsevitakammaṭṭhāno parihatadhutaṅgo parimadditamahābhūto pariggahitasaṅkhāro vavatthāpitanāmarūpo ugghāṭitasattasañño katasamaṇadhammo vāsitavāsano bhāvitabhāvano sabījo ñāṇuttaro appakileso kulaputto, tassa olokitolokitaṭṭhāneyeva paṭibhāganimittaṃ upaṭṭhāti. |
43. But when a clansman has cultivated the meditation subject under former Enlightened Ones, kept the ascetic practices, threshed out the great primary elements, discerned formations, defined mentality-materiality, eliminated the perception of a being, done the ascetic’s duties, lived the moral life, and developed the development, when he contains the seed [of turning away from formations], and has mature knowledge and little defilement, then the counterpart sign appears to him in the place while he keeps looking. |
No ce evaṃ upaṭṭhāti, athevaṃ chabbidhena nimittaṃ gaṇhato upaṭṭhāti. |
If it does not appear in that way, then it appears to him as he is apprehending the sign in the six ways. |
Yassa pana evampi na upaṭṭhāti, tena sandhito vivarato ninnato thalato samantatoti punapi pañcavidhena nimittaṃ gahetabbaṃ. |
44.But if it does not appear to him even then, he should apprehend the sign again in five more ways: (7) by its joints, (8) by its openings, (9) by its concavities, (10) by its convexities, and (11) all round. |
112.Tattha sandhitoti asītisatasandhito. |
45.Herein, (7) by its joints is [properly] by its hundred and eighty joints. |
Uddhumātake pana kathaṃ asītisatasandhayo vavatthapessati. |
But how can he define the hundred and eighty joints in the bloated? |
Tasmānena tayo dakkhiṇahatthasandhī, tayo vāmahatthasandhī, tayo dakkhiṇapādasandhī, tayo vāmapādasandhī, eko gīvasandhi, eko kaṭisandhīti evaṃ cuddasamahāsandhivasena sandhito vavatthapetabbaṃ. |
Consequently he can define it by its fourteen major joints thus: Three joints in the right arm, three in the left arm, three in the right leg, three in the left leg, one neck joint, one waist joint. |
Vivaratoti vivaraṃ nāma hatthantaraṃ pādantaraṃ udarantaraṃ kaṇṇantaranti evaṃ vivarato vavatthapetabbaṃ. |
46.(8) By its openings: an “opening” is the hollow between the arm [and the side], the hollow between the legs, the hollow of the stomach, the hollow of the ear. He should define it by its openings in this way. |
Akkhīnampi nimmīlitabhāvo vā ummīlitabhāvo vā mukhassa ca pihitabhāvo vā vivaṭabhāvo vā vavatthapetabbo. |
Or alternatively, the opened or closed state of the eyes and the opened or closed state of the mouth can be defined. |
Ninnatoti yaṃ sarīre ninnaṭṭhānaṃ akkhikūpo vā antomukhaṃ vā galavāṭako vā, taṃ vavatthapetabbaṃ. |
47.(9) By its concavities: he should define any concave place on the body such as the eye sockets or the inside of the mouth or the base of the neck. |
Atha vā ahaṃ ninne ṭhito sarīraṃ unnateti vavatthapetabbaṃ. |
Or he can define it thus: “I am standing in a concave place, the body is in a convex place.” |
Thalatoti yaṃ sarīre unnataṭṭhānaṃ jaṇṇukaṃ vā uro vā nalāṭaṃ vā, taṃ vavatthapetabbaṃ. |
48.(10) By its convexities: he should define any raised place on the body such as the knee or the chest or the forehead. |
Atha vā ahaṃ thale ṭhito sarīraṃ ninneti vavatthapetabbaṃ. |
Or he can define it thus: “I am standing in a convex place, the body is in a concave place.” |
Samantatoti sabbaṃ sarīraṃ samantato vavatthapetabbaṃ. |
49. (11) All round: the whole body should be defined all round. |
Sakalasarīre ñāṇaṃ cāretvā yaṃ ṭhānaṃ vibhūtaṃ hutvā upaṭṭhāti, tattha "uddhumātakaṃ uddhumātaka"nti cittaṃ ṭhapetabbaṃ. |
After working over the whole body with knowledge, he should establish his mind thus, “The bloated, the bloated,” upon any part that appears clearly to him. |
Sace evampi na upaṭṭhāti, udarapariyosānaṃ atirekaṃ uddhumātakaṃ hoti, tattha "uddhumātakaṃ uddhumātaka"nti cittaṃ ṭhapetabbaṃ. |
If it has not appeared even yet, and if there is special intensity of the bloatedness in the belly,8 he should establish his mind thus, “The bloated, the bloated,” on that. |
113.Idāni "so taṃ nimittaṃ suggahitaṃ karotī"tiādīsu ayaṃ vinicchayakathā – |
50. Now, as to the words, he sees that the sign is properly apprehended, etc., the explanation is this. |
Tena yoginā tasmiṃ sarīre yathāvuttanimittaggāhavasena suṭṭhu nimittaṃ gaṇhitabbaṃ. |
The meditator should apprehend the sign thoroughly in that body in the way of apprehending the sign already described. |
Satiṃ sūpaṭṭhitaṃ katvā āvajjitabbaṃ. |
He should advert to it with well-established mindfulness. |
Evaṃ punappunaṃ karontena sādhukaṃ upadhāretabbañceva vavatthapetabbañca. |
He should see that it is properly remembered, properly defined, by doing that again and again. |
Sarīrato nātidūre nāccāsanne padese ṭhitena vā nisinnena vā cakkhuṃ ummīletvā oloketvā nimittaṃ gaṇhitabbaṃ. |
Standing in a place not too far from and not too near to the body, he should open his eyes, look and apprehend the sign. |
"Uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla"nti satakkhattuṃ sahassakkhattuṃ ummīletvā oloketabbaṃ, nimmīletvā āvajjitabbaṃ. |
He should open his eyes and look a hundred times, a thousand times, [thinking], “Repulsiveness of the bloated, repulsiveness of the bloated,” and he should close his eyes and advert to it. |
Evaṃ punappunaṃ karontassa uggahanimittaṃ suggahitaṃ hoti. |
51. As he does so again and again, the learning sign becomes properly apprehended by him. |
Kadā suggahitaṃ hoti? |
When is it properly apprehended? |
Yadā ummīletvā olokentassa nimmīletvā āvajjentassa ca ekasadisaṃ hutvā āpāthamāgacchati, tadā suggahitaṃ nāma hoti. |
When it comes into focus alike whether he opens his eyes and looks or closes his eyes and adverts, then it is called properly apprehended. |
So taṃ nimittaṃ evaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā sace tattheva bhāvanāpariyosānaṃ pattuṃ na sakkoti, athānena āgamanakāle vuttanayeneva ekakena adutiyena tadeva kammaṭṭhānaṃ manasikarontena sūpaṭṭhitaṃ satiṃ katvā antogatehi indriyehi abahigatena mānasena attano senāsanameva gantabbaṃ. |
52.When he has thus properly apprehended the sign, properly remembered it, and properly defined it, then if he is unable to conclude his development on the spot, he can go to his own lodging, alone, in the same way as described of his coming, with no companion, keeping that same meditation subject in mind, with mindfulness well established, and with his mind not turned outwards owing to his faculties being turned inwards. |
Susānā nikkhamanteneva ca āgamanamaggo vavatthapetabbo, yena maggena nikkhantosmi, ayaṃ maggo pācīnadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā gacchati, vidisābhimukho vā gacchati. |
53.As he leaves the charnel ground he should define the path he comes back by thus: “The path by which I have left goes in an easterly direction, westerly … northerly … southerly direction,” or “It goes in an intermediate direction”; |
Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti evaṃ āgamanamaggaṃ vavatthapetvā āgatena caṅkamantenāpi tabbhāgiyova caṅkamo adhiṭṭhātabbo, asubhanimittadisābhimukhe bhūmippadese caṅkamitabbanti attho. |
or “In this place it goes to the left, in this place to the right”; and “In this place there is a stone, in this a termite-mound, in this a tree, in this a bush, in this a creeper.” 54.When he has defined the path he has come back by and when, once back, he is walking up and down, he should see that his walk is oriented towards it too; the meaning is that he should walk up and down on a piece of ground that faces in the direction of the sign of foulness. |
Nisīdantena āsanampi tabbhāgiyameva paññapetabbaṃ. |
And when he sits, he should prepare a seat oriented towards it too. |
Sace pana tassaṃ disāyaṃ sobbho vā papāto vā rukkho vā vati vā kalalaṃ vā hoti, na sakkā taṃdisābhimukhe bhūmippadese caṅkamituṃ, āsanampi anokāsattā na sakkā paññapetuṃ. |
55. But if there is a bog or a ravine or a tree or a fence or a swamp in that direction, if he cannot walk up and down on a piece of ground facing in that direction, if he cannot prepare his seat thus because there is no room for it, |
Taṃ disaṃ anapalokentenāpi okāsānurūpe ṭhāne caṅkamitabbañceva nisīditabbañca. |
then he can both walk up and down and sit in a place where there is room, even though it does not face that way; |
Cittaṃ pana taṃdisābhimukhaṃyeva kātabbaṃ. |
but he should turn his mind in that direction. |
114.Idāni "samantā nimittupalakkhaṇā kimatthiyā"tiādipañhānaṃ "asammohatthā"tiādivissajjane ayaṃ adhippāyo. |
56.Now, as to the questions beginning with what is the purpose … characterizing the surrounding signs? |
Yassa hi avelāyaṃ uddhumātakanimittaṭṭhānaṃ gantvā samantā nimittupalakkhaṇaṃ katvā nimittaggahaṇatthaṃ cakkhuṃ ummīletvā olokentasseva taṃ matasarīraṃ uṭṭhahitvā ṭhitaṃ viya ajjhottharamānaṃ viya anubandhamānaṃ viya ca hutvā upaṭṭhāti, so taṃ bībhacchaṃ bheravārammaṇaṃ disvā vikkhittacitto ummattako viya hoti, bhayaṃ chambhitattaṃ lomahaṃsaṃ pāpuṇāti. |
The intention of the answer that begins with the words, has non-delusion for its purpose, is this: If someone goes at the wrong time to the place where the sign of the bloated is, and opens his eyes for the purpose of apprehending the sign by characterizing the surrounding signs, then as soon as he looks the dead body appears as if it were standing up and threatening9 and pursuing him, and when he sees the hideous and fearful object, his mind reels, he is like one demented, gripped by panic, fear and terror, and his hair stands on end. |
Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi. |
For among the thirty-eight meditation subjects expounded in the texts no object is so frightening as this one. |
Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti. |
There are some who lose jhāna in this meditation subject. |
Kasmā? |
Why? |
Atibheravattā kammaṭṭhānassa. |
Because it is so frightening. |
Tasmā tena yoginā santhambhetvā satiṃ sūpaṭṭhitaṃ katvā matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi. |
57. So the meditator must stand firm. Establishing his mindfulness well, he should remove his fears in this way: “No dead body gets up and pursues one. |
Sace hi so "etassa samīpe ṭhito pāsāṇo vā latā vā āgaccheyya, sarīrampi āgaccheyya. |
If that stone or that creeper close to it were to come, the body might come too; |
Yathā pana so pāsāṇo vā latā vā nāgacchati, evaṃ sarīrampi nāgacchati. |
but since that stone or that creeper does not come, the body will not come either. |
Ayaṃ pana tuyhaṃ upaṭṭhānākāro saññajo saññāsambhavo, kammaṭṭhānaṃ te ajja upaṭṭhitaṃ, mā bhāyi bhikkhū"ti tāsaṃ vinodetvā hāsaṃ uppādetvā tasmiṃ nimitte cittaṃ sañcarāpetabbaṃ. |
Its appearance to you in this way is born: of your perception, created by your perception. Today your meditation subject has appeared to you. Do not be afraid, bhikkhu.” He should laugh it off and direct his mind to the sign. |
Evaṃ visesamadhigacchati. |
In that way he will arrive at distinction. |
Idametaṃ sandhāya vuttaṃ "samantā nimittupalakkhaṇā asammohatthā"ti. |
The words “Characterizing the surrounding signs has non-delusion for its purpose” are said on this account. |
Ekādasavidhena pana nimittaggāhaṃ sampādento kammaṭṭhānaṃ upanibandhati. |
58.To succeed in apprehending the sign in the eleven ways is to anchor the meditation subject. |
Tassa hi cakkhūni ummīletvā olokanapaccayā uggahanimittaṃ uppajjati. |
For the opening of his eyes and looking conditions the arising of the learning sign; |
Tasmiṃ mānasaṃ cārentassa paṭibhāganimittaṃ uppajjati. |
and as he exercises his mind on that the counterpart sign arises; |
Tattha mānasaṃ cārento appanaṃ pāpuṇāti. |
and as he exercises his mind on that he reaches absorption. |
Appanāyaṃ ṭhatvā vipassanaṃ vaḍḍhento arahattaṃ sacchikaroti. |
When he is sure of absorption, he works up insight and realizes Arahantship. |
Tena vuttaṃ "ekādasavidhena nimittaggāho upanibandhanattho"ti. |
Hence it was said: apprehending the sign in the [other] eleven ways has anchoring [the mind] for its purpose. |
115.Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthāti ettha pana yā gatamaggassa ca āgatamaggassa ca paccavekkhaṇā vuttā, sā kammaṭṭhānavīthiyā sampaṭipādanatthāti attho. |
59.The reviewing of the path gone by and come by has keeping [the mind] on the track for its purpose: the meaning is that the reviewing of the path gone by and of the path come back by mentioned is for the purpose of keeping properly to the track of the meditation subject. |
Sace hi imaṃ bhikkhuṃ kammaṭṭhānaṃ gahetvā āgacchantaṃ antarāmagge keci ajja, bhante, katimīti divasaṃ vā pucchanti, pañhaṃ vā pucchanti, paṭisanthāraṃ vā karonti, ahaṃ kammaṭṭhānikoti tuṇhībhūtena gantuṃ na vaṭṭati. |
60.For if this bhikkhu is going along with his meditation subject and people on the way ask him about the day, “What is today, venerable sir? ” or they ask him some question [about Dhamma], or they welcome him, he ought not to go on in silence, thinking “I have a meditation subject.” |
Divaso kathetabbo, pañho vissajjetabbo. |
The day must be told, the question must be answered, |
Sace na jānāti, na jānāmīti vattabbaṃ. |
even by saying “I do not know” if he does not know, |
Dhammiko paṭisanthāro kātabbo. |
a legitimate welcome must be responded to. |
Tassevaṃ karontassa uggahitaṃ taruṇanimittaṃ nassati. |
As he does so, the newly acquired sign vanishes. |
Tasmiṃ nassantepi divasaṃ puṭṭhena kathetabbameva. |
But even if it does vanish, he should still tell the day when asked; |
Pañhaṃ ajānantena na jānāmīti vattabbaṃ. |
if he does not know the answer to the question, he should still say “I do not know,” |
Jānantena ekadesena kathetumpi vaṭṭati, paṭisanthāropi kātabbo. |
and if he does know it, he should explain it surely;10 and he must respond to a welcome. |
Āgantukaṃ pana bhikkhuṃ disvā āgantukapaṭisanthāro kātabbova. |
Also reception of visitors must be attended to on seeing a visiting bhikkhu, |
Avasesānipi cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni sabbāni khandhakavattāni pūretabbāneva. |
and all the remaining duties in the Khandhakas must be carried out too, that is, the duties of the shrine terrace, the duties of the Bodhi-tree terrace, the duties of the Uposatha house, the duties of the refectory and the bath house, and those to the teacher, the preceptor, visitors, departing bhikkhus, and the rest. |
Tassa tāni pūrentassāpi taṃ taruṇanimittaṃ nassati, puna gantvā nimittaṃ gaṇhissāmīti gantukāmassāpi amanussehi vā vāḷamigehi vā adhiṭṭhitattā susānampi gantuṃ na sakkā hoti, nimittaṃ vā antaradhāyati. |
61.And the newly acquired sign vanishes while he is carrying out these too. When he wants to go again, thinking “I shall go and take up the sign,” he finds he cannot go to the charnel ground because it has been invaded by non-human beings or by wild beasts, or the sign has disappeared. |
Uddhumātakaṃ hi ekameva vā dve vā divase ṭhatvā vinīlakādibhāvaṃ gacchati. |
For a bloated corpse only lasts one or two days and then turns into a livid corpse. |
Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi. |
Of all the meditation subjects there is none so hard to come by as this. |
Tasmā evaṃ naṭṭhe nimitte tena bhikkhunā rattiṭṭhāne vā divāṭhāne vā nisīditvā ahaṃ iminā nāma dvārena vihārā nikkhamitvā asukadisābhimukhaṃ maggaṃ paṭipajjitvā asukasmiṃ nāma ṭhāne vāmaṃ gaṇhi, asukasmiṃ dakkhiṇaṃ. |
62.So when the sign has vanished in this way, the bhikkhu should sit down in his night quarters or in his day quarters and first of all review the path gone by and come by up to the place where he is actually sitting cross-legged, doing it in this way: “I went out of the monastery by this gate, I took a path leading in such and such a direction, I turned left at such and such a place, I turned right at such and such a place, |
Tassa asukasmiṃ ṭhāne pāsāṇo, asukasmiṃ vammikarukkhagacchalatānamaññataraṃ. |
in one part of it there was a stone, in another a termite-mound or a tree or a bush or a creeper; |
Sohaṃ tena maggena gantvā asukasmiṃ nāma ṭhāne asubhaṃ addasaṃ. |
having gone by that path, I saw the foulness in such and such a place, |
Tattha asukadisābhimukho ṭhatvā evañcevañca samantā nimittāni sallakkhetvā evaṃ asubhanimittaṃ uggahetvā asukadisāya susānato nikkhamitvā evarūpena nāma maggena idañcidañca karonto āgantvā idha nisinnoti evaṃ yāva pallaṅkaṃ ābhujitvā nisinnaṭṭhānaṃ, tāva gatāgatamaggo paccavekkhitabbo. |
I stood there facing in such and such a direction and observed such and such surrounding signs, I apprehended the sign of foulness in this way; I left the charnel ground in such and such a direction, I came back by such and such a path doing this and this, and I am now sitting here.” |
Tassevaṃ paccavekkhato taṃ nimittaṃ pākaṭaṃ hoti, purato nikkhittaṃ viya upaṭṭhāti. |
63. As he reviews it in this way, the sign becomes evident and appears as if placed in front of him; |
Kammaṭṭhānaṃ purimākāreneva vīthiṃ paṭipajjati. |
the meditation subject rides in its track as it did before. |
Tena vuttaṃ "gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā"ti. |
Hence it was said: the reviewing of the path gone by and come by has keeping [the mind] on the track for its purpose. |
116.Idāni ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhatīti ettha uddhumātakapaṭikkūle mānasaṃ cāretvā jhānaṃ nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhento "addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī"ti evaṃ ānisaṃsadassāvinā bhavitabbaṃ. |
64.Now, as to the words, when he has established reverence for it by seeing its advantages and by perceiving it as a treasure and so come to love it, he anchors the mind on that object: here, having gained jhāna by exercising his mind on the repulsiveness in the bloated, he should increase insight with the jhāna as its proximate cause, and then he should see the advantages in this way: “Surely in this way I shall be liberated from ageing and death.” |
Yathā pana duggato puriso mahagghaṃ maṇiratanaṃ labhitvā dullabhaṃ vata me laddhanti tasmiṃ ratanasaññī hutvā gāravaṃ janetvā vipulena pemena sampiyāyamāno taṃ rakkheyya, evameva "dullabhaṃ me idaṃ kammaṭṭhānaṃ laddhaṃ duggatassa mahagghamaṇiratanasadisaṃ. |
65.Just as a pauper who acquired a treasure of gems would guard and love it with great affection, feeling reverence for it as one who appreciates the value of it, “I have got what is hard indeed to get! ” so too [this bhikkhu] “I have got this meditation subject, which is indeed as hard to get as a very valuable treasure is for a pauper to get. |
Catudhātukammaṭṭhāniko hi attano cattāro mahābhūte pariggaṇhāti, ānāpānakammaṭṭhāniko attano nāsikavātaṃ pariggaṇhāti, kasiṇakammaṭṭhāniko kasiṇaṃ katvā yathāsukhaṃ bhāveti, evaṃ itarāni kammaṭṭhānāni sulabhāni. |
For one whose meditation subject is the four elements discerns the four primary elements in himself, one whose meditation subject is breathing discerns the wind in his own nostrils, and one whose meditation subject is a kasiṇa makes a kasiṇa and develops it at his ease, so these other meditation subjects are easily got. |
'Idaṃ pana ekameva vā dve vā divase tiṭṭhati, tato paraṃ vinīlakādibhāvaṃ pāpuṇātī'ti natthi ito dullabhatara"nti tasmiṃ ratanasaññinā hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamānena taṃ nimittaṃ rakkhitabbaṃ. |
But this one lasts only one, or two days, after which it turns into a livid corpse. There is none harder to get than this one.” - (thus) should guard the sign, loving it and feeling reverence for it as one who appreciates the value of it. |
Rattiṭṭhāne ca divāṭhāne ca "uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla"nti tattha punappunaṃ cittaṃ upanibandhitabbaṃ. |
In his night quarters and in his day quarters he should keep his mind anchored there thus, “Repulsiveness of the bloated, repulsiveness of the bloated.” |
Punappunaṃ taṃ nimittaṃ āvajjitabbaṃ, manasikātabbaṃ. |
And he should advert to the sign, bring it to mind |
Takkāhataṃ vitakkāhataṃ kātabbaṃ. |
and strike at it with thought and applied thought over and over again. |
117.Tassevaṃ karoto paṭibhāganimittaṃ uppajjati. |
66.As he does so, the counterpart sign arises. |
Tatridaṃ nimittadvayassa nānākaraṇaṃ, uggahanimittaṃ virūpaṃ bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti. |
Here is the difference between the two signs. The learning sign appears as a hideous, dreadful and frightening sight; |
Paṭibhāganimittaṃ pana yāvadatthaṃ bhuñjitvā nipanno thūlaṅgapaccaṅgapuriso viya. |
but the counterpart sign appears like a man with big limbs lying down after eating his fill. |
Tassa paṭibhāganimittapaṭilābhasamakālameva bahiddhā kāmānaṃ amanasikārā vikkhambhanavasena kāmacchando pahīyati. |
67. Simultaneously with his acquiring the counterpart sign, his lust is abandoned by suppression owing to his giving no attention externally to sense desires [as object]. |
Anunayappahāneneva cassa lohitappahānena pubbo viya byāpādopi pahīyati. |
And owing to his abandoning of approval, ill will is abandoned too, as pus is with the abandoning of blood. |
Tathā āraddhavīriyatāya thinamiddhaṃ, avippaṭisārakarasantadhammānuyogavasena uddhaccakukkuccaṃ, adhigatavisesassa paccakkhatāya paṭipattidesake satthari paṭipattiyaṃ paṭipattiphale ca vicikicchā pahīyatīti pañca nīvaraṇāni pahīyanti. |
Likewise stiffness and torpor are abandoned through exertion of energy, agitation and worry are abandoned through devotion to peaceful things that cause no remorse; and uncertainty about the Master who teaches the way, about the way, and about the fruit of the way, is abandoned through the actual experience of the distinction attained. So the five hindrances are abandoned. |
Tasmiññeva ca nimitte cetaso abhiniropanalakkhaṇo vitakko, nimittānumajjanakiccaṃ sādhayamāno vicāro, paṭiladdhavisesādhigamapaccayā pīti, pītimanassa passaddhisambhavato passaddhi, tannimittaṃ sukhaṃ, sukhitassa cittasamādhisambhavato sukhanimittā ekaggatā cāti jhānaṅgāni pātubhavanti. |
And there are present applied thought with the characteristic of directing the mind on to that same sign, and sustained thought accomplishing the function of pressing on the sign, and happiness due to the acquisition of distinction, and tranquillity due to the production of tranquillity in one whose mind is happy, and bliss-(sukha) with that tranquillity as its sign, and unification that has bliss-(sukha) as its sign due to the production of concentration in one whose mind is bliss-(sukha)ful. So the jhāna factors become manifest. |
Evamassa paṭhamajjhānapaṭibimbabhūtaṃ upacārajjhānampi taṅkhaṇaññeva nibbattati. |
68.Thus access, which is the obverse of the first jhāna, is produced in him too at that same moment. |
Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ. |
All after that up to absorption in the first jhāna and mastery in it should be understood as described under the earth kasiṇa. |
Vinīlakādikammaṭṭhānāni Table view Original pali |
118.Ito paresu pana vinīlakādīsupi yaṃ taṃ "uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā"tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ, taṃ sabbaṃ "vinīlakaṃ asubhanimittaṃ uggaṇhanto, vipubbakaṃ asubhanimittaṃ uggaṇhanto"ti evaṃ tassa tassa vasena tattha tattha uddhumātakapadamattaṃ parivattetvā vuttanayeneva savinicchayādhippāyaṃ veditabbaṃ. |
69. As regards the livid and the rest: the characterizing already described, starting with the going in the way beginning “One who is learning the bloated sign of foulness goes alone with no companion, with unremitting mindfulness established” (§19), should all be understood with its exposition and intention, substituting for the word “bloated” the appropriate word in each case thus: “One who is learning the livid sign of foulness …”, “One who is learning the festering sign of foulness …” |
Ayaṃ pana viseso – vinīlake "vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla"nti manasikāro pavattetabbo. |
But the differences are as follows. 70. The livid should be brought to mind as “Repulsiveness of the livid, repulsiveness of the livid.” |
Uggahanimittañcettha kabarakabaravaṇṇaṃ hutvā upaṭṭhāti. |
Here the learning sign appears blotchy-coloured; |
Paṭibhāganimittaṃ pana ussadavasena upaṭṭhāti. |
but the counterpart sign’s appearance has the colour which is most prevalent. |
Vipubbake "vipubbakapaṭikkūlaṃ vipubbakapaṭikkūla"nti manasikāro pavattetabbo. |
71.The festering should be brought to mind as “Repulsiveness of the festering, repulsiveness of the festering.” |
Uggahanimittaṃ panettha paggharantamiva upaṭṭhāti. |
Here the learning sign appears as though trickling; |
Paṭibhāganimittaṃ niccalaṃ sannisinnaṃ hutvā upaṭṭhāti. |
but the counterpart sign appears motionless and quiet. |
Vicchiddakaṃ yuddhamaṇḍale vā corāṭaviyaṃ vā susāne vā yattha rājāno core chindāpenti. |
72.The cut up is found on a battlefield or in a robbers’ forest or on a charnel ground where kings have robbers cut up |
Araññe vā pana sīhabyagghehi chinnapurisaṭṭhāne labbhati. |
or in the jungle in a place where men are torn up by lions and tigers. |
Tasmā tathārūpaṃ ṭhānaṃ gantvā sace nānādisāyaṃ patitampi ekāvajjanena āpāthamāgacchati iccetaṃ kusalaṃ. |
So, if when he goes there, it comes into focus at one adverting although lying in different places, that is good. |
No ce āgacchati, sayaṃ hatthena na parāmasitabbaṃ. |
If not, then he should not touch it with his own hand; |
Parāmasanto hi vissāsaṃ āpajjati. |
for by doing so he would become familiar with it.11 |
Tasmā ārāmikena vā samaṇuddesena vā aññena vā kenaci ekaṭṭhāne kāretabbaṃ. |
He should get a monastery attendant or one studying to become an ascetic or someone else to put it together in one place. |
Alabhantena kattarayaṭṭhiyā vā daṇḍakena vā ekaṅgulantaraṃ katvā upanāmetabbaṃ. |
If he cannot find anyone to do it, he should put it together with a walking stick or a staff in such a way that there is only a finger’s breadth separating [the parts]. |
Evaṃ upanāmetvā "vicchiddakapaṭikkūlaṃ vicchiddakapaṭikkūla"nti manasikāro pavattetabbo. |
Having put it together thus, he should bring it to mind as “Repulsiveness of the cut up, repulsiveness of the cut up.” |
Tattha uggahanimittaṃ majjhe chiddaṃ viya upaṭṭhāti. |
Herein, the learning sign appears as though cut in the middle; |
Paṭibhāganimittaṃ pana paripuṇṇaṃ hutvā upaṭṭhāti. |
but the counterpart sign appears whole. |
Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo. |
73. The gnawed should be brought to mind as “Repulsiveness of the gnawed, repulsiveness of the gnawed.” |
Uggahanimittaṃ panettha tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti. |
Here the learning sign appears as though gnawed here and there; |
Paṭibhāganimittaṃ paripuṇṇaṃva hutvā upaṭṭhāti. |
but the counterpart sign appears whole. |
Vikkhittakampi vicchiddake vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā "vikkhittakapaṭikkūlaṃ vikkhittakapaṭikkūla"nti manasikāro pavattetabbo. |
74. After getting the scattered put together or putting it together in the way described under the cut up so that there is only a finger’s breadth, separating [the pieces], it should be brought to mind as “Repulsiveness of the scattered, repulsiveness of the scattered.” |
Ettha uggahanimittaṃ pākaṭantaraṃ hutvā upaṭṭhāti. |
Here the learning sign appears with the gaps evident; |
Paṭibhāganimittaṃ pana paripuṇṇaṃva hutvā upaṭṭhāti. |
but the counterpart sign appears whole. |
Hatavikkhittakampi vicchiddake vuttappakāresuyeva ṭhānesu labbhati. |
75. The hacked and scattered is found in the same places as those described under the cut up. |
Tasmā tattha gantvā vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā "hatavikkhittakapaṭikkūlaṃ hatavikkhittakapaṭikkūla"nti manasikāro pavattetabbo. |
Therefore, after going there and getting it put together or putting it together in the way described under the cut up so that there is only a finger’s breadth separating [the pieces], it should be brought to mind as “Repulsiveness of the hacked and scattered, repulsiveness of the hacked and scattered.” |
Uggahanimittaṃ panettha paññāyamānaṃ pahāramukhaṃ viya hoti. |
Here, when the learning sign becomes evident, it does so with the fissures of the wounds; |
Paṭibhāganimittaṃ paripuṇṇameva hutvā upaṭṭhāti. |
but the counterpart sign appears whole. |
Lohitakaṃyuddhamaṇḍalādīsu laddhappahārānaṃ hatthapādādīsu vā chinnesu bhinnagaṇḍapīḷakādīnaṃ vā mukhato paggharamānakāle labbhati. |
76.The bleeding is found at the time when [blood] is trickling from the openings of wounds received on battlefields, etc., or from the openings of burst boils and abscesses when the hands and feet have been cut off. |
Tasmā taṃ disvā "lohitakapaṭikkūlaṃ lohitakapaṭikkūla"nti manasikāro pavattetabbo. |
So on seeing that, it should be brought to mind as “Repulsiveness of the bleeding, repulsiveness of the bleeding.” |
Ettha uggahanimittaṃ vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti. |
Here the learning sign appears to have the aspect of moving like a red banner struck by wind; |
Paṭibhāganimittaṃ pana sannisinnaṃ hutvā upaṭṭhāti. |
but the counterpart sign appears quiet. |
Puḷavakaṃ dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti. |
77.There is a worm-infested corpse when at the end of two or three days a mass of maggots oozes out from the corpse’s nine orifices, |
Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati. |
and the mass lies there like a heap of paddy or boiled rice as big as the body, whether the body is that of a dog, a jackal, a human being,12 an ox, a buffalo, an elephant, a horse, a python, or what you will. |
Tesu yattha katthaci "puḷavakapaṭikkūlaṃ puḷavakapaṭikkūla"nti manasikāro pavattetabbo. |
It can be brought to mind with respect to anyone of these as “Repulsiveness of the worm-infested, repulsiveness of the worm-infested.” |
Cūḷapiṇḍapātikatissattherassa hi kāḷadīghavāpiyā anto hatthikuṇape nimittaṃ upaṭṭhāsi. |
For the sign arose for the Elder Cūḷa-Piṇḍapātika-Tissa in the corpse of an elephant’s carcass in the Kāḷadīghavāpi reservoir. |
Uggahanimittaṃ panettha calamānaṃ viya upaṭṭhāti. |
Here the learning sign appears as though moving; |
Paṭibhāganimittaṃ sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti. |
but the counterpart sign appears quiet, like a ball of boiled rice. |
Aṭṭhikaṃ "seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha"ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ. |
78.A skeleton is described in various aspects in the way beginning “As though he were looking at a corpse thrown onto a charnel ground, a skeleton with flesh and blood, held together by sinews” (D II 296). |
Tattha yattha taṃ nikkhittaṃ hoti, tattha purimanayeneva gantvā samantā pāsāṇādīnaṃ vasena sanimittaṃ sārammaṇaṃ katvā idaṃ aṭṭhikanti sabhāvabhāvato upalakkhetvā vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ. |
So he should go in the way already described to where it has been put, and noticing any stones, etc., with their surrounding signs and in relation, to the object, he should characterize it by the fact of its having attained that particular individual essence thus, “This is a skeleton,” and he should apprehend the sign in the eleven ways by colour and the rest. |
119.Taṃ pana vaṇṇato setanti olokentassa na upaṭṭhāti, odātakasiṇasambhedo hoti. |
But if he looks at it, [apprehending it only] by its colour as white, it does not appear to him [with its individual essence as repulsive], but only as a variant of the white kasiṇa. |
Tasmā aṭṭhikanti paṭikkūlavaseneva oloketabbaṃ. |
Consequently he should only look at it as ‘a skeleton’ in the repulsive aspect. |
Liṅganti idha hatthādīnaṃ nāmaṃ. |
79.“Mark” is a term for the hand, etc., here, |
Tasmā hatthapādasīsaurabāhukaṭiūrujaṅghānaṃ vasena liṅgato vavatthapetabbaṃ. |
so he should define it by its mark according to hand, foot, head, chest, arm, waist, thigh, and shin. |
Dīgharassavaṭṭacaturassakhuddakamahantavasena pana saṇṭhānato vavatthapetabbaṃ. |
He should define it by its shape, however, according as it is long, short, square, round, small or large. |
Disokāsā vuttanayā eva. |
By its direction and by its location are as already described (§39–40). |
Tassa tassa aṭṭhino pariyantavasena paricchedato vavatthapetvā yadevettha pākaṭaṃ hutvā upaṭṭhāti, taṃ gahetvā appanā pāpuṇitabbā. |
Having defined it by its delimitation according to the periphery of each bone, he should reach absorption by apprehending whichever appears most evident to him. |
Tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasena pana ninnato ca thalato ca vavatthapetabbaṃ. |
But it can also be defined by its concavities and by its convexities according to the concave and convex places in each bone. |
Padesavasenāpi ahaṃ ninne ṭhito, aṭṭhi thale, ahaṃ thale, aṭṭhi ninnetipi vavatthapetabbaṃ. |
And it can also be defined by position thus: “I am standing in a concave place, the skeleton is in a convex place; or I am standing in a convex place, the skeleton is in a concave place.” |
Dvinnaṃ pana aṭṭhikānaṃ ghaṭitaghaṭitaṭṭhānavasena sandhito vavatthapetabbaṃ. |
It should be defined by its joints according as any two bones are joined together. |
Aṭṭhikānaṃyeva antaravasena vivarato vavatthapetabbaṃ. |
It should be defined by its openings according to the gaps separating the bones. |
Sabbattheva pana ñāṇaṃ cāretvā imasmiṃ ṭhāne idamaṭṭhīti samantato vavatthapetabbaṃ. |
It should be defined all round by directing knowledge to it comprehensively thus: “In this place there is this skeleton.” |
Evampi nimitte anupaṭṭhahante nalāṭaṭṭhimhi cittaṃ saṇṭhapetabbaṃ. |
If the sign does not arise even in this way, then the mind should be established on the frontal bone. |
120.Yathā cettha, evaṃ idaṃ ekādasavidhena nimittaggahaṇaṃ ito purimesu puḷavakādīsupi yujjamānavasena sallakkhetabbaṃ. |
And in this case, just as in the case of those that precede it beginning with the worm-infested, the apprehending of the sign should be observed in this elevenfold manner as appropriate. |
Idañca pana kammaṭṭhānaṃ sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike sampajjati. |
80.This meditation subject is successful with a whole skeleton frame and even with a single bone as well. |
Tasmā tesu yatthakatthaci ekādasavidhena nimittaṃ uggahetvā "aṭṭhikapaṭikkūlaṃ aṭṭhikapaṭikkūla"nti manasikāro pavattetabbo. |
So having learnt the sign in anyone of these in the eleven ways, he should bring it to mind as “Repulsiveness of a skeleton, repulsiveness of a skeleton.” |
Idha uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti vuttaṃ, taṃ ekasmiṃ aṭṭhike yuttaṃ. |
Here the learning sign and the counterpart sign are alike, so it is said. That is correct for a single bone. |
Aṭṭhikasaṅkhalikāya pana uggahanimitte paññāyamāne vivaratā. |
But when the learning sign becomes manifest in a skeleton frame, what is correct [to say] is that there are gaps in the learning sign |
Paṭibhāganimitte paripuṇṇabhāvo yujjati. |
while the counterpart sign appears whole. |
Ekaṭṭhikepi ca uggahanimittena bībhacchena bhayānakena bhavitabbaṃ. |
And the learning sign even in a single bone should be dreadful and terrifying |
Paṭibhāganimittena pītisomanassajanakena, upacārāvahattā. |
but the counterpart sign produces happiness and joy because it brings access. |
Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ. |
81. What is said in the Commentaries in this context allows that deduction. |
Tathā hi tattha "catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi. |
For there, after saying this, “There is no counterpart sign in the four divine abidings and in the ten kinds of foulness; |
Brahmavihāresu hi sīmasambhedoyeva nimittaṃ. |
for in the case of the divine abidings the sign is the breaking down of boundaries itself, |
Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī"ti vatvāpi puna anantarameva "duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ. |
and in the case of the ten kinds of foulness the sign comes into being as soon as the repulsiveness is seen, without any thinking about it,” it is again said, immediately next: “Here the sign is twofold: the learning sign and the counterpart sign. |
Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī"tiādi vuttaṃ. |
The learning sign appears hideous, dreadful and terrifying,” and so on. |
Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ. |
So what we said was well considered. And it is only this that is correct here. |
Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti. |
Besides, the appearance of a woman’s whole body as a collection of bones to the Elder Mahā-Tissa through his merely looking at her teeth demonstrates this here (see I.55). |
Iti asubhāni subhaguṇo, dasasatalocanena thutakitti; |
82. The Divine Ruler with ten hundred eyes Did him , fair in fame, This foulness of ten species in such wise. |
Yāni avoca dasabalo, ekekajjhānahetunīti. |
with the Ten Powers eulogize, Who made known as cause of jhāna |
Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna; |
To tackle each and how they are developed, Now, knowing their description and the way |
Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā. |
There are some further points that will repay Study, each with its special part to play. |
Pakiṇṇakakathā Table view Original pali |
121.Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti. |
83.One who has reached jhāna in anyone of these goes free from cupidity; he resembles [an Arahant] without greed because his greed has been well suppressed. |
Evaṃ santepi yvāyaṃ asubhappabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo. |
At the same time, however, this classification of foulness should be understood as stated in accordance with the particular individual essences successively reached by the [dead] body and also in accordance with the particular subdivisions of the greedy temperament. |
Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ. |
84.When a corpse has entered upon the repulsive state, it may have reached the individual essence of the bloated or anyone of the individual essences beginning with that of the livid. |
Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo. |
So the sign should be apprehended as “Repulsiveness of the bloated,” “Repulsiveness of the livid,” according to whichever he has been able to find. This, it should be understood, is how the classification of foulness comes to be tenfold with the body’s arrival at each particular individual essence. |
Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato saṇṭhānarāgino sappāyaṃ. |
85.And individually the bloated suits one who is greedy about shape since it makes evident the disfigurement of the body’s shape. |
Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ. |
The livid suits one who is greedy about the body’s colour since it makes evident the disfigurement of the skin’s colour. |
Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ. |
The festering suits one who is greedy about the smell of the body aroused by scents, perfumes, etc., since it makes evident the evil smells connected with this sore, the body. |
Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ. |
The cut up suits one who is greedy about compactness in the body since it makes evident the hollowness inside it. |
Vikkhāyitakaṃ maṃsupacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsupacayarāgino sappāyaṃ. |
The gnawed suits one who is greedy about accumulation of flesh in such parts of the body as the breasts since it makes it evident how a fine accumulation of flesh comes to nothing. |
Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. |
The scattered suits one who is greedy about the grace of the limbs since it makes it evident how limbs can be scattered. |
Hatavikkhittakaṃ sarīrasaṅghātabhedavikārappakāsanato sarīrasaṅghātasampattirāgino sappāyaṃ. |
The hacked and scattered suits one who is greedy about a fine body as a whole since it makes evident the disintegration and alteration of the body as a whole. |
Lohitakaṃ lohitamakkhitapaṭikkūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ. |
The bleeding suits one who is greedy about elegance produced by ornaments since it makes evident its repulsiveness when smeared with blood. |
Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ. |
The worm-infested suits one who is greedy about ownership of the body since it makes it evident how the body is shared with many families of worms. |
Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikkūlabhāvappakāsanato dantasampattirāgino sappāyanti evaṃ rāgacaritabhedavasenāpi dasadhā asubhappabhedo vuttoti veditabbo. |
A skeleton suits one who is greedy about fine teeth since it makes evident the repulsiveness of the bones in the body. |
Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni. |
This, it should be understood, is how the classification of foulness comes to be tenfold according to the subdivisions of the greedy temperament. 86.But as regards the tenfold foulness, just as it is only by virtue of its rudder that a boat keeps steady in a river with turbulent13 waters and a rapid current, and it cannot be steadied without a rudder, so too [here], owing to the weak hold on the object, consciousness when unified only keeps steady by virtue of applied thought, and it cannot be steadied without applied thought, which is why there is only the first jhāna here, not the second and the rest. |
Paṭikkūlepi ca etasmiṃ ārammaṇe "addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī"ti evamānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, "bahuṃ dāni vetanaṃ labhissāmī"ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca. |
87.And repulsive as this object is, still it arouses joy and happiness in him by his seeing its advantages thus, “Surely in this way I shall be liberated from ageing and death,” and by his abandoning the hindrances’ oppression; just as a garbage heap does in a flower-scavenger by his seeing the advantages thus, “Now I shall get a high wage,” and as the workings of purges and emetics do in a man suffering the pains of sickness. |
122.Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti. |
88.This foulness, while of ten kinds, has only one characteristic. |
Dasavidhassāpi hetassa asuciduggandhajegucchapaṭikkūlabhāvo eva lakkhaṇaṃ. |
For though it is of ten kinds, nevertheless its characteristic is only its impure, stinking, disgusting and repulsive state (essence). |
Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīre, dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ olokentassa saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya ca jīvamānakasarīrepi upaṭṭhāti. |
And foulness appears with this characteristic not only in a dead body but also in a living one, as it did to the Elder Mahā-Tissa who lived at Cetiyapabbata (I.55), and to the novice attendant on the Elder Saṅgharakkhita while he was watching the king riding an elephant. |
Yatheva hi matasarīraṃ, evaṃ jīvamānakampi asubhameva. |
For a living body is just as foul as a dead one, |
Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyati. |
only the characteristic of foulness is not evident in a living body, being hidden by adventitious embellishments. |
Pakatiyā pana idaṃ sarīraṃ nāma atirekatisataaṭṭhikasamussayaṃ asītisatasandhisaṅghaṭitaṃ navanhārusatanibandhanaṃ navamaṃsapesisatānulittaṃ allacammapariyonaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ medakathālikā viya niccuggharitapaggharitaṃ kimisaṅghanisevitaṃ rogānaṃ āyatanaṃ dukkhadhammānaṃ vatthu paribhinnapurāṇagaṇḍo viya navahi vaṇamukhehi satatavissandanaṃ. |
89. This is the body’s nature: it is a collection of over three hundred bones, jointed by one hundred and eighty joints, bound together by nine hundred sinews, plastered over with nine hundred pieces of flesh, enveloped in the moist inner skin, enclosed in the outer cuticle, with orifices here and there, constantly dribbling and trickling like a grease pot, inhabited by a community of worms, the home of disease, the basis of painful states, perpetually oozing from the nine orifices like a chronic open carbuncle, |
Yassa ubhohi akkhīhi akkhigūthako paggharati, kaṇṇabilehi kaṇṇagūthako, nāsāpuṭehi siṅghāṇikā, mukhato āhārapittasemharudhirāni, adhodvārehi uccārapassāvā, navanavutiyā lomakūpasahassehi asucisedayūso paggharati. |
from both of whose eyes eye-filth trickles, from whose ears comes ear-filth, from whose nostrils snot, from whose mouth food and bile and phlegm and blood, from whose lower outlets excrement and urine, and from whose ninety-nine thousand pores the broth of stale sweat seeps, |
Nīlamakkhikādayo samparivārenti. |
with bluebottles and their like buzzing round it, |
Yaṃ dantakaṭṭhamukhadhovanasīsamakkhananahānanivāsanapārupanādīhi appaṭijaggitvā yathājātova pharusavippakiṇṇakeso hutvā gāmena gāmaṃ vicaranto rājāpi pupphachaḍḍakacaṇḍālādīsu aññataropi samasarīrapaṭikkūlatāya nibbiseso hoti, evaṃ asuciduggandhajegucchapaṭikkūlatāya rañño vā caṇḍālassa vā sarīre vemattaṃ nāma natthi. |
which when untended with tooth sticks and mouth-washing and head-anointing and bathing and underclothing and dressing would, judged by the universal repulsiveness of the body, make even a king, if he wandered from village to village with his hair in its natural wild disorder, no different from a flower-scavenger or an outcaste or what you will. So there is no distinction between a king’s body and an outcaste’s in so far as its impure stinking nauseating repulsiveness is concerned. |
Dantakaṭṭhamukhadhovanādīhi panettha dantamalādīni pamajjitvā nānāvatthehi hirikopīnaṃ paṭicchādetvā nānāvaṇṇena surabhivilepanena vilimpitvā pupphābharaṇādīhi alaṅkaritvā "ahaṃ mama"nti gahetabbākārappattaṃ karonti. |
90. But by rubbing out the stains on its teeth with tooth sticks and mouth- washing and all that, by concealing its private parts under several cloths, by daubing it with various scents and salves, by pranking it with nosegays and such things, it is worked up into a state that permits of its being taken as “I” and “mine.” |
Tato iminā āgantukena alaṅkārena paṭicchannattā tadassa yāthāvasarasaṃ asubhalakkhaṇaṃ asañjānantā purisā itthīsu, itthiyo ca purisesu ratiṃ karonti. |
So men delight in women and women in men without perceiving the true nature of its characteristic foulness, now masked by this adventitious adornment. |
Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi. |
But in the ultimate sense there is no place here even the size of an atom fit to lust after. |
Tathā hi kesalomanakhadantakheḷasiṅghāṇikauccārapassāvādīsu ekakoṭṭhāsampi sarīrato bahi patitaṃ sattā hatthena chupitumpi na icchanti, aṭṭīyanti harāyanti jigucchanti. |
91.And then, when any such bits of it as head hairs, body hairs, nails, teeth, spittle, snot, excrement or urine have dropped off the body, beings will not touch them; they are ashamed, humiliated and disgusted. |
Yaṃ yaṃ panettha avasesaṃ hoti, taṃ taṃ evaṃ paṭikkūlampi samānaṃ avijjandhakārapariyonaddhā attasineharāgarattā "iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā"ti gaṇhanti. |
But as long as anyone of these things remains in it, though it is just as repulsive, they take it as agreeable, desirable, permanent, pleasant, self, because they are wrapped in the murk of ignorance and dyed with affection and greed for self. |
Te evaṃ gaṇhantā aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ "ayaṃ maṃsapesī"ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti. |
Taking it as they do, they resemble the old jackal who saw a flower not yet fallen from a kiṃsuka tree in a forest and yearned after it, thinking, “This is a piece of meat, it is a piece of meat.” |
Tasmā – |
|
Yathāpi pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane; |
92. There was a jackal chanced to see A flowering kiṃsuka in a wood; |
Maṃsarukkho mayā laddho, iti gantvāna vegasā. |
In haste he went to where it stood: “I have found a meat-bearing tree! ” |
Patitaṃ patitaṃ pupphaṃ, ḍaṃsitvā atilolupo; |
He chewed the blooms that fell, but could, |
Nayidaṃ maṃsaṃ aduṃ maṃsaṃ, yaṃ rukkhasminti gaṇhati. |
Of course, find nothing fit to eat; He took it thus: “Unlike the meat There on the tree, this is no good.” |
Koṭṭhāsaṃ patitaṃyeva, asubhanti tathā budho; |
A wise man will not think to treat As foul only the part that fell, |
Aggahetvāna gaṇheyya, sarīraṭṭhampi naṃ tathā. |
But treats as foul the part as well That in the body has its seat. |
Imañhi subhato kāyaṃ, gahetvā tattha mucchitā; |
And soon get caught in Evil’s snare They take the body to be fair, |
Bālā karontā pāpāni, dukkhā na parimuccare. |
Fools cannot in their folly tell; Nor can escape its painful spell. |
Tasmā passeyya medhāvī, jīvato vā matassa vā; |
But since the wise have thus laid bare Be it alive or dead, they know |
Sabhāvaṃ pūtikāyassa, subhabhāvena vajjitaṃ. |
This filthy body’s nature, so, There is no beauty lurking there. |
Vuttañhetaṃ – |
93. For this is said: |
Duggandho asuci kāyo, kuṇapo ukkarūpamo; |
“This filthy body stinks outright Like ordure, like a privy’s site; |
Nindito cakkhubhūtehi, kāyo bālābhinandito. |
This body men that have insight Condemn, as object of a fool’s delight. |
Allacammapaṭicchanno, navadvāro mahāvaṇo; |
“A tumour where nine holes abide Wrapped in a coat of clammy hide |
Samantato paggharati, asuci pūtigandhiyo. |
And trickling filth on every side, Polluting the air with stenches far and wide. |
Sace imassa kāyassa, anto bāhirako siyā; |
“If it perchance should come about That what is inside it came out, |
Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti. |
Surely a man would need a knout With which to put the crows and dogs to rout.” |
Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu |
94. So a capable bhikkhu should apprehend the sign whether in a living body |
Matasarīraṃ vā yattha yattha asubhākāro paññāyati, tattha tattheva nimittaṃ gahetvā kammaṭṭhānaṃ appanaṃ pāpetabbanti. |
or in a dead one, wherever the aspect of foulness is manifest, and he should make the meditation subject reach absorption. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Samādhibhāvanādhikāre |
in the Treatise on the Development of Concentration |
Asubhakammaṭṭhānaniddeso nāma |
called “The Description of Foulness as a Meditation Subject” |
Chaṭṭho paricchedo. |
The sixth chapter |
7. Six recollections Original pali |
|
Pali |
Nyanamoli thera - english |
1. Buddhānussatikathā Table view Original pali |
123.Asubhānantaraṃ uddiṭṭhāsu pana dasasu anussatīsu punappunaṃ uppajjanato satiyeva anussati, pavattitabbaṭṭhānamhiyeva vā pavattattā saddhāpabbajitassa kulaputtassa anurūpā satītipi anussati, buddhaṃ ārabbha uppannā anussati buddhānussati, buddhaguṇārammaṇāya satiyā etamadhivacanaṃ. |
1.[197] Now, ten recollections were listed next after the ten kinds of foulness (III.105). As to these: Mindfulness (sati) itself is recollection (anussati) because it arises again and again; or alternatively, the mindfulness (sati) that is proper (anurūpa) for a clansman gone forth out of faith, since it occurs only in those instances where it should occur, is “recollection” (anussati). The recollection arisen inspired by the Enlightened One is the recollection of the Buddha. This is a term for mindfulness with the Enlightened One’s special qualities as its object. |
Dhammaṃ ārabbha uppannā anussati dhammānussati, svākkhātatādidhammaguṇārammaṇāya satiyā etamadhivacanaṃ. |
The recollection arisen inspired by the Law is the recollection of the Dhamma. 1 This is a term for mindfulness with the special qualities of the Law’s being well proclaimed, etc., as its object. |
Saṅghaṃ ārabbha uppannā anussati saṅghānussati, suppaṭipannatādisaṅghaguṇārammaṇāya satiyā etamadhivacanaṃ. |
The recollection arisen inspired by the Community is the recollection of the Saṅgha. This is a term for mindfulness with the Community’s special qualities of being entered on the good way, etc., as its object. |
Sīlaṃ ārabbha uppannā anussati sīlānussati, akhaṇḍatādisīlaguṇārammaṇāya satiyā etamadhivacanaṃ. |
The recollection arisen inspired by virtue is the recollection of virtue. This is a term for mindfulness with the special qualities of virtue’s untornness, etc., as its object. |
Cāgaṃ ārabbha uppannā anussati cāgānussati, muttacāgatādicāgaguṇārammaṇāya satiyā etamadhivacanaṃ. |
The recollection arisen inspired by generosity is the recollection of generosity. This is a term for mindfulness with generosity’s special qualities of free generosity, etc., as its object. |
Devatā ārabbha uppannā anussati devatānussati, devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇārammaṇāya satiyā etamadhivacanaṃ. |
The recollection arisen inspired by deities is the recollection of deities. This is a term for mindfulness with the special qualities of one’s own faith, etc., as its object with deities standing as witnesses. |
Maraṇaṃ ārabbha uppannā anussati maraṇānussati, jīvitindriyupacchedārammaṇāya satiyā etamadhivacanaṃ. |
The recollection arisen inspired by death is the recollection of death. This is a term for mindfulness with the termination of the life faculty as its object. |
Kesādibhedaṃ rūpakāyaṃ gatā, kāye vā gatāti kāyagatā, kāyagatā ca sā sati cāti kāyagatasatīti vattabbe rassaṃ akatvā kāyagatāsatīti vuttā, kesādikāyakoṭṭhāsanimittārammaṇāya satiyā etamadhivacanaṃ. |
[Mindfulness occupied with the body (kāya-gatā sati—lit. “body-gone mindfulness”):] it is gone (gata) to the material body (kāya) that is analyzed into head hairs, etc., or it is gone into the body, thus it is “body-gone” (kāya-gatā). It is body-gone (kāya-gatā) and it is mindfulness (sati), thus it is “body-gone- mindfulness” (kāyagatasati—single compound); but instead of shortening [the vowel] thus in the usual way, “body-gone mindfulness” (kāyagatā sati— compound adj. + noun) is said. This is a term for mindfulness that has as its object the sign of the bodily parts consisting of head hairs and the rest. |
Ānāpāne ārabbha uppannā sati ānāpānassati, assāsapassāsanimittārammaṇāya satiyā etamadhivacanaṃ. |
The mindfulness arisen inspired by breathing (ānāpāna) is mindfulness of breathing. This is a term for mindfulness that has as its object the sign of in- breaths and out-breaths. |
Upasamaṃ ārabbha uppannā anussati upasamānussati, sabbadukkhūpasamārammaṇāya satiyā etamadhivacanaṃ. |
The recollection arisen inspired by peace is the recollection of peace. This is a term that has as its object the stilling of all suffering. |
124.Iti imāsu dasasu anussatīsu buddhānussatiṃ tāva bhāvetukāmena aveccappasādasamannāgatena yoginā patirūpasenāsane rahogatena paṭisallīnena "itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā"ti (a. ni. 6.10) evaṃ buddhassa bhagavato guṇā anussaritabbā. |
2.[198] Now, a meditator with absolute confidence2 who wants to develop firstly the recollection of the Enlightened One among these ten should go into solitary retreat in a favourable abode and recollect the special qualities of the Enlightened One, the Blessed One, as follows: That Blessed One is such since he is accomplished, fully enlightened, endowed with [clear] vision and [virtuous] conduct, sublime, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, enlightened and blessed (M I 37; A III 285). |
Tatrāyaṃ anussaraṇanayo – so bhagavā itipi arahaṃ, itipi sammāsambuddho - pe - itipi bhagavāti anussarati. Iminā ca iminā ca kāraṇenāti vuttaṃ hoti. |
3.Here is the way he recollects: “That Blessed One is such since he is accomplished, he is such since he is fully enlightened, … he is such since he is blessed”— he is so for these several reasons, is what is meant. |
125.Tattha ārakattā arīnaṃ arānañca hatattā paccayādīnaṃ arahattā pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi so bhagavā arahanti anussarati. |
Herein, what he recollects firstly is that the Blessed One is accomplished (arahanta) for the following reasons: (i) because of remoteness (āraka), and (ii) because of his enemies (ari) and (iii) the spokes (ara) having been destroyed (hata), and (iv) because of his worthiness (araha) of requisites, etc., and (v) because of absence of secret (rahābhāva) evil-doing. 3 |
Ārakā hi so sabbakilesehi suvidūravidūre ṭhito maggena savāsanānaṃ kilesānaṃ viddhaṃsitattāti ārakattā arahaṃ. |
5.(i) He stands utterly remote and far away from all defilements because he has expunged all trace of defilement by means of the path—because of such remoteness (āraka) he is accomplished (arahanta). |
So tato ārakā nāma, yassa yenāsamaṅgitā; |
A man remote (āraka) indeed we call From something he has not at all; |
Asamaṅgī ca dosehi, nātho tenārahaṃ matoti. |
The Saviour too that has no stain May well the name “accomplished” (arahanta) gain. |
126.Te cānena kilesārayo maggena hatāti arīnaṃ hatattāpi arahaṃ. |
6.(ii) And these enemies (ari), these defilements, are destroyed (hata) by the path—because the enemies are thus destroyed he is accomplished (arahanta) also. |
Yasmā rāgādisaṅkhātā, sabbepi arayo hatā; |
The enemies (ari) that were deployed, Greed and the rest, have been destroyed (hata) |
Paññāsatthena nāthena, tasmāpi arahaṃ matoti. |
By his, the Helper’s, wisdom’s sword, So he is “accomplished” (arahanta), all accord. |
127.Yañcetaṃ avijjābhavataṇhāmayanābhi puññādiabhisaṅkhārāraṃ jarāmaraṇanemi āsavasamudayamayena akkhena vijjhitvā tibhavarathe samāyojitaṃ anādikālappavattaṃ saṃsāracakkaṃ, tassānena bodhimaṇḍe vīriyapādehi sīlapathaviyaṃ patiṭṭhāya saddhāhatthena kammakkhayakaraṃ ñāṇapharasuṃ gahetvā sabbe arā hatāti arānaṃ hatattāpi arahaṃ. |
7.(iii) Now, this wheel of the round of rebirths with its hub made of ignorance and of craving for becoming, with its spokes consisting of formations of merit and the rest, with its rim of ageing and death, which is joined to the chariot of the triple becoming by piercing it with the axle made of the origins of cankers (see M I 55), has been revolving throughout time that has no beginning. All of this wheel’s spokes (ara) were destroyed (hata) by him at the Place of Enlightenment, as he stood firm with the feet of energy on the ground of virtue, wielding with the hand of faith the axe of knowledge that destroys kamma— because the spokes are thus destroyed he is accomplished (arahanta) also. |
128.Atha vā saṃsāracakkanti anamataggaṃ saṃsāravaṭṭaṃ vuccati. |
8.Or alternatively, it is the beginningless round of rebirths that is called the “wheel of the round of rebirths.” |
Tassa ca avijjā nābhi, mūlattā. |
Ignorance is its hub because it is its root. |
Jarāmaraṇaṃ nemi, pariyosānattā. |
Ageing-and-death is its rim because it terminates it. |
Sesā dasa dhammā arā, avijjāmūlakattā jarāmaraṇapariyantattā ca, tattha dukkhādīsu aññāṇaṃ avijjā. |
The remaining ten states [of the dependent origination] are its spokes because ignorance is their root and ageing-and-death their termination. 9.Herein, ignorance is unknowing about suffering and the rest. |
Kāmabhave ca avijjā kāmabhave saṅkhārānaṃ paccayo hoti, rūpabhave avijjā rūpabhave saṅkhārānaṃ paccayo hoti, arūpabhave avijjā arūpabhave saṅkhārānaṃ paccayo hoti. |
And ignorance in sensual becoming [199] is a condition for formations in sensual becoming. Ignorance in fine-material becoming is a condition for formations in fine-material becoming. Ignorance in immaterial becoming is a condition for formations in immaterial becoming. |
Kāmabhave saṅkhārā kāmabhave paṭisandhiviññāṇassa paccayā honti, esa nayo itaresu. |
10. Formations in sensual becoming are a condition for rebirth-linking consciousness in sensual becoming. And similarly with the rest. |
Kāmabhave paṭisandhiviññāṇaṃ kāmabhave nāmarūpassa paccayo hoti, tathā rūpabhave. |
11. Rebirth-linking consciousness in sensual becoming is a condition for mentality-materiality in sensual becoming. Similarly in fine-material becoming. |
Arūpabhave nāmasseva paccayo hoti. |
In immaterial becoming it is a condition for mentality only. |
Kāmabhave nāmarūpaṃ kāmabhave saḷāyatanassa paccayo hoti, rūpabhave nāmarūpaṃ rūpabhave tiṇṇaṃ āyatanānaṃ paccayo hoti, arūpabhave nāmaṃ arūpabhave ekassa āyatanassa paccayo hoti. |
12. Mentality-materiality in sensual becoming is a condition for the sixfold base in sensual becoming. Mentality-materiality in fine-material becoming is a condition for three bases in fine-material becoming. Mentality in immaterial becoming is a condition for one base in immaterial becoming. |
Kāmabhave saḷāyatanaṃ kāmabhave chabbidhassa phassassa paccayo hoti, rūpabhave tīṇi āyatanāni rūpabhave tiṇṇaṃ phassānaṃ paccayā honti, arūpabhave ekaṃ āyatanaṃ arūpabhave ekassa phassassa paccayo hoti. |
13.The sixfold base in sensual becoming is a condition for six kinds of contact in sensual becoming. Three bases in fine-material becoming are conditions for three kinds of contact in fine-material becoming. The mind base alone in immaterial becoming is a condition for one kind of contact in immaterial becoming. |
Kāmabhave cha phassā kāmabhave channaṃ vedanānaṃ paccayā honti, rūpabhave tayo phassā tattheva tissannaṃ, arūpabhave eko tattheva ekissā vedanāya paccayo hoti. |
14.The six kinds of contact in sensual becoming are conditions for six kinds of feeling in sensual becoming. Three kinds of contact in fine-material becoming are conditions for three kinds of feeling there too. One kind of contact in immaterial becoming is a condition for one kind of feeling there too. |
Kāmabhave cha vedanā kāmabhave channaṃ taṇhākāyānaṃ paccayā honti, rūpabhave tisso tattheva tiṇṇaṃ, arūpabhave ekā vedanā arūpabhave ekassa taṇhākāyassa paccayo hoti. |
15. The six kinds of feeling in sensual becoming are conditions for the six groups of craving in sensual becoming. Three in the fine-material becoming are for three there too. One kind of feeling in the immaterial becoming is a condition for one group of craving in the immaterial becoming. |
Tattha tattha sā sā taṇhā tassa tassa upādānassa, upādānādayo bhavādīnaṃ. |
The craving in the several kinds of becoming is a condition for the clinging there. 16.Clinging, etc., are the respective conditions for becoming and the rest. |
Kathaṃ? |
In what way? |
Idhekacco kāme paribhuñjissāmīti kāmupādānapaccayā kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati, duccaritapāripūriyā apāye upapajjati. |
Here someone thinks, “I shall enjoy sense desires,” and with sense- desire clinging as condition he misconducts himself in body, speech, and mind. Owing to the fulfilment of his misconduct he reappears in a state of loss (deprivation). |
Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇaṃ. |
The kamma that is the cause of his reappearance there is kamma- process becoming, the aggregates generated by the kamma are rebirth-process becoming, the generating of the aggregates is birth, their maturing is ageing, their dissolution is death. |
Aparo saggasampattiṃ anubhavissāmīti tatheva sucaritaṃ carati, sucaritapāripūriyā sagge upapajjati. |
17.Another thinks, “I shall enjoy the delights of heaven,” and in the parallel manner he conducts himself well. Owing to the fulfilment of his good conduct he reappears in a [sensual-sphere] heaven. |
Tatthassa upapattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo. |
The kamma that is the cause of his reappearance there is kamma-process becoming, and the rest as before. |
Aparo pana brahmalokasampattiṃ anubhavissāmīti kāmupādānapaccayāeva mettaṃ bhāveti, karuṇaṃ, muditaṃ, upekkhaṃ bhāveti, bhāvanāpāripūriyā brahmaloke nibbattati. |
18.Another thinks, “I shall enjoy the delights of the Brahmā-world,” and with sense-desire clinging as condition he develops friendly-kindness, compassion, gladness, and equanimity. 4 [200] Owing to the fulfilment of the meditative development he is reborn in the Brahmā-world. |
Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavoti so eva nayo. |
The kamma that is the cause of his rebirth there is kamma-process becoming, and the rest is as before. |
Aparo arūpabhave sampattiṃ anubhavissāmīti tatheva ākāsānañcāyatanādisamāpattiyo bhāveti, bhāvanāpāripūriyā tattha tattha nibbattati. |
19. Yet another thinks, “I shall enjoy the delights of immaterial becoming,” and with the same condition he develops the attainments beginning with the base consisting of boundless space. Owing to the fulfilment of the development he is reborn in one of these states. |
Tatthassa nibbattihetubhūtaṃ kammaṃ kammabhavo, kammanibbattā khandhā upapattibhavo, khandhānaṃ nibbatti jāti, paripāko jarā, bhedo maraṇanti. |
The kamma that is the cause of his rebirth there is kamma-process becoming, the aggregates generated by the kamma are rebirth- process becoming, the generating of the aggregates is birth, their maturing is ageing, their dissolution is death (see M II 263). |
Esa nayo sesupādānamūlikāsupi yojanāsu. |
The remaining kinds of clinging are construable in the same way. |
Evaṃ ayaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. |
20. So, “Understanding of discernment of conditions thus, ‘Ignorance is a cause, formations are causally arisen, and both these states are causally arisen,’ is knowledge of the causal relationship of states. |
Atītampi addhānaṃ anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā, ubhopete hetusamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇanti eteneva nayena sabbapadāni vitthāretabbāni. |
Understanding of discernment of conditions thus, ‘In the past and in the future ignorance is a cause, formations are causally arisen, and both these states are causally arisen,’ is knowledge of the causal relationship of states” (Paṭis I 50), and all the clauses should be given in detail in this way. |
Tattha avijjāsaṅkhārā eko saṅkhepo, viññāṇanāmarūpasaḷāyatanaphassavedanā eko, taṇhupādānabhavā eko, jātijarāmaraṇaṃ eko. |
21. Herein, ignorance and formations are one summarization; consciousness, mentality-materiality, the sixfold base, contact, and feeling are another; craving, clinging, and becoming are another; and birth and ageing-and-death are another. |
Purimasaṅkhepo cettha atīto addhā, dve majjhimā paccuppanno, jātijarāmaraṇaṃ anāgato. |
Here the first summarization is past, the two middle ones are present, and birth and ageing-and-death are future. |
Avijjāsaṅkhāraggahaṇena cettha taṇhupādānabhavā gahitāva hontīti ime pañca dhammā atīte kammavaṭṭaṃ, viññāṇādayo pañca etarahi vipākavaṭṭaṃ, taṇhupādānabhavaggahaṇena avijjāsaṅkhārā gahitāva hontīti ime pañca dhammā etarahi kammavaṭṭaṃ, jātijarāmaraṇāpadesena viññāṇādīnaṃ niddiṭṭhattā ime pañca dhammā āyatiṃ vipākavaṭṭaṃ. |
When ignorance and formations are mentioned, then also craving, clinging and becoming are included too, so these five states are the round of kamma in the past. The five beginning with consciousness are the round of the kamma-result in the present. When craving, clinging and becoming are mentioned then also ignorance and formations are included too, so these five states are the round of kamma in the present. And because [the five] beginning with consciousness, are described under the heading of birth and ageing-and-death these five states are the round of kamma-result in the future. |
Te ākārato vīsatividhā honti. |
These make twenty aspects in this way. |
Saṅkhāraviññāṇānañcettha antarā eko sandhi, vedanātaṇhānamantarā eko, bhavajātīnamantarā ekoti, iti bhagavā etaṃ catusaṅkhepaṃ tiyaddhaṃ vīsatākāraṃ tisandhiṃ paṭiccasamuppādaṃ sabbākārato jānāti passati aññāti paṭivijjhati. |
And here there is one link between formations and consciousness, one between feeling and craving, one between becoming and birth (See Ch. XVII para.288f.). 22. Now, the Blessed One knew, saw, understood, and penetrated in all aspects this dependent origination with its four summarizations, its three times, its twenty aspects, and its three links. |
Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, tena vuccati paccayapariggahe paññā dhammaṭṭhitiñāṇanti. |
“Knowledge is in the sense of that being known,5 and understanding is in the sense of the act of understanding that. Hence it was said: ‘Understanding of discernment of conditions is knowledge of the causal relationship of states’” (Paṭis I 52). |
Iminā dhammaṭṭhitiñāṇena bhagavā te dhamme yathābhūtaṃ ñatvā tesu nibbindanto virajjanto vimuccanto vuttappakārassa imassa saṃsāracakkassa are hani vihani viddhaṃsesi. |
Thus when the Blessed One, by correctly knowing these states with knowledge of relations of states, became dispassionate towards them, when his greed faded away, when he was liberated, then he destroyed, quite destroyed, abolished, the spokes of this wheel of the round of rebirths of the kind just described. |
Evampi arānaṃ hatattā arahaṃ. |
Because the spokes are thus destroyed he is accomplished (arahanta) also. |
Arā saṃsāracakkassa, hatā ñāṇāsinā yato; |
The spokes (ara) of rebirth’s wheel have been Destroyed (hata) with wisdom’s weapon keen |
Lokanāthena tenesa, arahanti pavuccati. |
By him, the Helper of the World, And so “accomplished” (arahanta) he is called. |
129.Aggadakkhiṇeyyattā ca cīvarādipaccaye arahati pūjāvisesañca. |
23. (iv) And he is worthy (arahati) of the requisites of robes, etc., and of the distinction of being accorded homage because it is he who is most worthy of offerings. |
Teneva ca uppanne tathāgate yekeci mahesakkhā devamanussā, na te aññattha pūjaṃ karonti. |
For when a Perfect One has arisen, important deities and human beings pay homage to none else; |
Tathā hi brahmā sahampati sinerumattena ratanadāmena tathāgataṃ pūjesi. |
for Brahmā Sahampati paid homage to the Perfect One with a jewelled garland as big as Sineru, |
Yathābalañca aññe devā manussā ca bimbisārakosalarājādayo. |
and other deities did so according to their means, as well as human beings as King Bimbisāra [of Magadha] and the king of Kosala. |
Parinibbutampi ca bhagavantaṃ uddissa channavutikoṭidhanaṃ vissajjetvā asokamahārājā sakalajambudīpe caturāsītivihārasahassāni patiṭṭhāpesi. |
And after the Blessed One had finally attained Nibbāna, King Asoka renounced wealth to the amount of ninety-six million for his sake and founded eight-four thousand monasteries throughout all Jambudīpa (India). |
Ko pana vādo aññesaṃ pūjāvisesānanti paccayādīnaṃ arahattāpi arahaṃ. |
And so, with all these, what need to speak of others? Because of worthiness of requisites he is accomplished (arahanta) also. |
Pūjāvisesaṃ saha paccayehi, |
So he is worthy, the Helper of the World, Of homage paid with requisites; the word “Accomplished” (arahanta) has this meaning in the world: Hence the Victor is worthy of that word. |
Yasmā ayaṃ arahati lokanātho; |
|
Atthānurūpaṃ arahanti loke, |
|
Tasmā jino arahati nāmametaṃ. |
|
130.Yathā ca loke yekeci paṇḍitamānino bālā asilokabhayena raho pāpaṃ karonti, evamesa na kadāci karotīti pāpakaraṇe rahābhāvatopi arahaṃ. |
24. (v) And he does not act like those fools in the world who vaunt their cleverness and yet do evil, but in secret for fear of getting a bad name. Because of absence of secret (rahābhāva) evil-doing he is accomplished (arahanta) also. |
Yasmā natthi raho nāma, pāpakammesu tādino; |
No secret evil deed may claim An author so august; the name |
Rahābhāvena tenesa, arahaṃ iti vissuto. |
“Accomplished” (arahanta) is his deservedly By absence of such secrecy (rahābhāva). |
Evaṃ sabbathāpi – |
25.So in all ways: |
Ārakattā hatattā ca, kilesārīna so muni; |
The Sage of remoteness unalloyed, Vanquished defiling foes deployed, |
Hatasaṃsāracakkāro, paccayādīna cāraho; |
The spokes of rebirth’s wheel destroyed, Worthy of requisites employed, |
Na raho karoti pāpāni, arahaṃ tena vuccatīti. |
Secret evil he does avoid: For these five reasons he may claim This word “accomplished” for his name. |
131.Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho. |
26. He is fully enlightened (sammāsambuddha) because he has discovered (buddha) all things rightly (sammā) and by himself (sāmaṃ). |
Tathāhi esa sabbadhamme sammā sāmañca buddho, abhiññeyye dhamme abhiññeyyato buddho, pariññeyye dhamme pariññeyyato, pahātabbe dhamme pahātabbato, sacchikātabbe dhamme sacchikātabbato, bhāvetabbe dhamme bhāvetabbato. |
In fact, all things were discovered by him rightly by himself in that he discovered, of the things to be directly known, that they must be directly known (that is, learning about the four truths), of the things to be fully understood that they must be fully understood (that is, penetration of suffering), of the things to be abandoned that they must be abandoned (that is, penetration of the origin of suffering), of the things to be realized that they must be realized (that is, penetration of the cessation of suffering), and of the things to be developed that they must be developed (that is, penetration of the path). |
Teneva cāha – |
Hence it is said: |
Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ; |
What must be directly known is directly known, What has to be developed has been developed, |
Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇāti. (ma. ni. 2.399; su. ni. 563); |
What has to be abandoned has been abandoned; And that, brahman, is why I am enlightened (Sn 558). |
132.Apica cakkhuṃ dukkhasaccaṃ, tassa mūlakāraṇabhāvena samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccanti evaṃ ekekapaduddhārenāpi sabbadhamme sammā sāmañca buddho, esa nayo sotaghānajivhākāyamanesu. |
27.[202] Besides, he has discovered all things rightly by himself step by step thus: The eye is the truth of suffering; the prior craving that originates it by being its root-cause is the truth of origin; the non-occurrence of both is the truth of cessation; the way that is the act of understanding cessation is the truth of the path. And so too in the case of the ear, the nose, the tongue, the body, and the mind. |
Eteneva nayena rūpādīni cha āyatanāni, cakkhuviññāṇādayo chaviññāṇakāyā, cakkhusamphassādayo cha phassā, cakkhusamphassajādayo cha vedanā, rūpasaññādayo cha saññā, rūpasañcetanādayo cha cetanā, rūpataṇhādayo cha taṇhākāyā, rūpavitakkādayo cha vitakkā, rūpavicārādayo cha vicārā, rūpakkhandhādayo pañcakkhandhā, dasa kasiṇāni, dasa anussatiyo, uddhumātakasaññādivasena dasa saññā, kesādayo dvattiṃsākārā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kāmabhavādayo nava bhavā, paṭhamādīni cattāri jhānāni, mettābhāvanādayo catasso appamaññā, catasso arūpasamāpattiyo, paṭilomato jarāmaraṇādīni, anulomato avijjādīni paṭiccasamuppādaṅgāni ca yojetabbāni. |
28.And the following things should be construed in the same way: the six bases beginning with visible objects; the six groups of consciousness beginning with eye-consciousness; the six kinds of contact beginning with eye-contact; the six kinds of feeling beginning with the eye-contact-born; the six kinds of perception beginning with perception of visible objects; the six kinds of volition beginning with volition about visible objects; the six groups of craving beginning with craving for visible objects; the six kinds of applied thought beginning with applied thought about visible objects; the six kinds of sustained thought beginning with sustained thought about visible objects; the five aggregates beginning with the aggregate of matter; the ten kasiṇas; the ten recollections; the ten perceptions beginning with perception of the bloated; the thirty-two aspects [of the body] beginning with head hairs; the twelve bases; the eighteen elements; the nine kinds of becoming beginning with sensual becoming;6 the four jhānas beginning with the first; the four measureless states beginning with the development of friendly-kindness; the four immaterial attainments; the factors of the dependent origination in reverse order beginning with ageing-and-death and in forward order beginning with ignorance (cf. XX.9). |
Tatrāyaṃ ekapadayojanā, jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhapajānanā paṭipadā maggasaccanti evamekekapaduddhārena sabbadhamme sammā sāmañca buddho anubuddho paṭibuddho. |
29. Herein, this is the construction of a single clause [of the dependent origination]: Ageing-and-death is the truth of suffering, birth is the truth of origin, the escape from both is the truth of cessation, the way that is the act of understanding cessation is the truth of the path. In this way he has discovered, progressively discovered, completely discovered, all states rightly and by himself step by step. |
Tena vuttaṃ – "sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddho"ti. |
Hence it was said above: “He is fully enlightened because he has discovered all things rightly and by himself” (§26). 7 |
133.Vijjāhi pana caraṇena ca sampannattā vijjācaraṇasampanno. |
30.He is endowed with [clear] vision and [virtuous] conduct: vijjācaraṇasampanno = vijjāhi caraṇena ca sampanno (resolution of compound). |
Tattha vijjāti tissopi vijjā aṭṭhapi vijjā. |
Herein, as to [clear] vision: there are three kinds of clear vision and eight kinds of clear vision. |
Tisso vijjā bhayabheravasutte (ma. ni. 1.52 ādayo) vuttanayeneva veditabbā, aṭṭha ambaṭṭhasutte (dī. ni. 1.278 ādayo). |
The three kinds should be understood as stated in the Bhayabherava Sutta (M I 22f.), and the eight kinds as stated in the Ambattha Sutta (D I 100). |
Tatra hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. |
For there eight kinds of clear vision are stated, made up of the six kinds of direct-knowledge together with insight and the supernormal power of the mind-made [body]. |
Caraṇanti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, satta saddhammā, cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. |
31. [Virtuous] conduct should be understood as fifteen things, that is to say: restraint by virtue, guarding of the sense faculties, knowledge of the right amount in eating, devotion to wakefulness, the seven good states,8 and the four jhānas of the fine-material sphere. |
Imeyeva hi pannarasa dhammā yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā caraṇanti vuttā. |
For it is precisely by means of these fifteen things that a noble disciple conducts himself, that he goes towards the deathless. That is why it is called “[virtuous] conduct,” |
Yathāha – "idha, mahānāma, ariyasāvako sīlavā hotī"ti (ma. ni. 2.24) sabbaṃ majjhimapaṇṇāsake vuttanayeneva veditabbaṃ. |
according as it is said, “Here, Mahānāma, a noble disciple has virtue” (M I 355), etc, the whole of which should be understood as given in the Middle Fifty [of the Majjhima Nikāya]. |
Bhagavā imāhi vijjāhi iminā ca caraṇena samannāgato. |
[203] Now, the Blessed One is endowed with these kinds of clear vision and with this conduct as well; |
Tena vuccati vijjācaraṇasampannoti. |
hence he is called “endowed with [clear] vision and [virtuous] conduct. ” |
Tattha vijjāsampadā bhagavato sabbaññutaṃ pūretvā ṭhitā. |
32. Herein, the Blessed One’s possession of clear vision consists in the fulfilment of omniscience (Paṭis I 131), |
Caraṇasampadā mahākāruṇikataṃ. |
while his possession of conduct consists in the fulfilment of the great compassion (Paṭis I 126). |
So sabbaññutāya sabbasattānaṃ atthānatthaṃ ñatvā mahākāruṇikatāya anatthaṃ parivajjetvā atthe niyojeti. |
He knows through omniscience what is good and harmful for all beings, and through compassion he warns them of harm and exhorts them to do good. |
Yathā taṃ vijjācaraṇasampanno. |
That is how he is possessed of clear vision and conduct, 9 |
Tenassa sāvakā suppaṭipannā honti, no duppaṭipannā vijjācaraṇavipannānaṃ sāvakā attantapādayo viya. |
which is why his disciples have entered upon the good way instead of entering upon the bad way as the self-mortifying disciples of those who are not possessed of clear vision and conduct have done. |
134.Sobhanagamanattā, sundaraṃ ṭhānaṃ gatattā, sammā gatattā, sammā ca gadattā sugato. |
33.He is called sublime (sugata)10 (i) because of a manner of going that is good (sobhaṇa-gamana), (ii) because of being gone to an excellent place (sundaraṃ ṭhānaṃ gatattā), (iii) because of having gone rightly (sammāgatattā), and (iv) because of enunciating rightly (sammāgadattā). |
Gamanampi hi gatanti vuccati. |
(i) A manner of going (gamana) is called “gone” (gata), |
Tañca bhagavato sobhanaṃ parisuddhamanavajjaṃ. |
and that in the Blessed One is good (sobhaṇa), purified, blameless. |
Kiṃ pana tanti? |
But what is that? |
Ariyamaggo. |
It is the noble path; |
Tena hesa gamanena khemaṃ disaṃ asajjamāno gatoti sobhanagamanattā sugato. |
for by means of that manner of going he has “gone” without attachment in the direction of safety—thus he is sublime (sugata) because of a manner of going that is good. |
Sundarañcesa ṭhānaṃ gato amataṃ nibbānanti sundaraṃ ṭhānaṃ gatattāpi sugato. |
(ii) And it is to the excellent (sundara) place that he has gone (gata), to the deathless Nibbāna—thus he is sublime (sugata) also because of having gone to an excellent place. |
Sammā ca gato tena tena maggena pahīne kilese puna apaccāgacchanto. |
34.(iii) And he has rightly (sammā) gone (gata), without going back again to the defilements abandoned by each path. |
Vuttañhetaṃ – "sotāpattimaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato - pe - arahattamaggena ye kilesā pahīnā, te kilese na puneti na pacceti na paccāgacchatīti sugato"ti, sammā vā gato dīpaṅkarapādamūlato pabhuti yāva bodhimaṇḍā tāva samatiṃsapāramīpūrikāya sammāpaṭipattiyā sabbalokassa hitasukhameva karonto sassataṃ, ucchedaṃ, kāmasukhaṃ, attakilamathanti ime ca ante anupagacchanto gatoti sammā gatattāpi sugato. |
For this is said: “He does not again turn, return, go back, to the defilements abandoned by the stream entry path, thus he is sublime … he does not again turn, return, go back, to the defilements abandoned by the Arahant path, thus he is sublime” (old commentary? ). Or alternatively, he has rightly gone from the time of [making his resolution] at the feet of Dīpaṅkara up till the Enlightenment Session, by working for the welfare and happiness of the whole world through the fulfilment of the thirty perfections and through following the right way without deviating towards either of the two extremes, that is to say, towards eternalism or annihilationism, towards indulgence in sense pleasures or self-mortification—thus he is sublime also because of having gone rightly. |
Sammā cesa gadati yuttaṭṭhāne yuttameva vācaṃ bhāsatīti sammā gadattāpi sugato. |
35. (iv) And he enunciates11 (gadati) rightly (sammā); he speaks only fitting speech in the fitting place—thus he is sublime also because of enunciating rightly. |
Tatridaṃ sādhakasuttaṃ "yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, na taṃ tathāgato vācaṃ bhāsati. |
Here is a sutta that confirms this: “Such speech as the Perfect One knows to be untrue and incorrect, conducive to harm, and displeasing and unwelcome to others, that he does not speak. |
Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, tampi tathāgato vācaṃ na bhāsati. |
And such speech as the Perfect One knows to be true and correct, but conducive to harm, and displeasing and unwelcome to others, that he does not speak. |
Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasañhitaṃ, sā ca paresaṃ appiyā amanāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāya. |
[204] And such speech as the Perfect One knows to be true and correct, conducive to good, but displeasing and unwelcome to others, that speech the Perfect One knows the time to expound. |
Yaṃ tathāgato vācaṃ jānāti abhūtaṃ atacchaṃ anatthasañhitaṃ, sā ca paresaṃ piyā manāpā, na taṃ tathāgato vācaṃ bhāsati. |
Such speech as the Perfect One knows to be untrue and incorrect, and conducive to harm, but pleasing and welcome to others, that he does not speak. |
Yampi tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ anatthasañhitaṃ, sā ca paresaṃ piyā manāpā, tampi tathāgato vācaṃ na bhāsati. |
And such speech as the Perfect One knows to be true and correct, but conducive to harm, though pleasing and welcome to others, that he does not speak. |
Yañca kho tathāgato vācaṃ jānāti bhūtaṃ tacchaṃ atthasañhitaṃ, sā ca paresaṃ piyā manāpā, tatra kālaññū tathāgato hoti tassā vācāya veyyākaraṇāyā"ti (ma. ni. 2.86). |
And such speech as the Perfect One knows to be true and correct, conducive to good, and pleasing and welcome to others, that speech the Perfect One knows the time to expound” (M I 395)— |
Evaṃ sammā gadattāpi sugatoti veditabbo. |
thus he is sublime also because of enunciating rightly. |
135.Sabbathāpi viditalokattā pana lokavidū. |
36.He is the knower of worlds because he has known the world in all ways. |
So hi bhagavā sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathā lokaṃ avedi aññāsi paṭivijjhi. |
For the Blessed One has experienced, known and penetrated the world in all ways to its individual essence, its arising, its cessation, and the means to its cessation, |
Yathāha – "yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi, na cāhaṃ, āvuso, apatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. |
according as it is said: “Friend, that there is a world’s end where one neither is born nor ages nor dies nor passes away nor reappears, which is to be known or seen or reached by travel—that I do not say. Yet I do not say that there is ending of suffering without reaching the world’s end. |
Api cāhaṃ, āvuso, imasmiññeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadaṃ. |
Rather, it is in this fathom-long carcass with its perceptions and its consciousness that I make known the world, the arising of the world, the cessation of the world, and the way leading to the cessation of the world. |
Gamanena na pattabbo, lokassanto kudācanaṃ; |
“Tis utterly impossible To reach by travel the world’s end; |
Na ca apatvā lokantaṃ, dukkhā atthi pamocanaṃ. |
But there is no escape from pain Until the world’s end has been reached. |
Tasmā have lokavidū sumedho, |
It is a sage, a knower of the worlds, |
Lokantagū vūsitabrahmacariyo; |
Who gets to the world’s end, and it is he Whose life divine is lived out to its term; |
Lokassa antaṃ samitāvi ñatvā, |
He is at peace who the world’s end has known |
Nāsīsati lokamimaṃ parañcāti. (saṃ. ni. 1.107; a. ni. 4.45); |
And hopes for neither this world nor the next” (S I 62). |
136.Apica tayo lokā saṅkhāraloko sattaloko okāsalokoti. |
37.Moreover, there are three worlds: the world of formations, the world of beings, and the world of location. |
Tattha eko loko sabbe sattā āhāraṭṭhitikāti (paṭi. ma. 1.112) āgataṭṭhāne saṅkhāraloko veditabbo. |
Herein, in the passage, “One world: all beings subsist by nutriment” (Paṭis I 122), [205] the world of formations is to be understood. |
Sassato lokoti vā asassato lokoti vāti (dī. ni. 1.421) āgataṭṭhāne sattaloko. |
In the passage, “‘The world is eternal’ or ‘The world is not eternal’” (M I 426) it is the world of beings. |
Yāvatā candimasūriyā pariharanti, disā bhanti virocamānā; |
In the passage: “As far as moon and sun do circulate Shining12 and lighting up the [four] directions, |
Tāva sahassadhā loko, ettha te vattatī vasoti. (ma. ni. 1.503) – |
Over a thousand times as great a world Your power holds unquestionable sway” (M I 328)— |
Āgataṭṭhāne okāsaloko. |
it is the world of location. |
Tampi bhagavā sabbathā avedi. |
The Blessed One has known that in all ways too. |
Tathā hissa "eko loko sabbe sattā āhāraṭṭhitikā. |
38.Likewise, because of the words: “One world: all beings subsist by nutriment. |
Dve lokā nāmañca rūpañca. |
Two worlds: mentality and materiality. |
Tayo lokā tisso vedanā. |
Three worlds: three kinds of feeling. |
Cattāro lokā cattāro āhārā. |
Four worlds: four kinds of nutriment. |
Pañca lokā pañcupādānakkhandhā. |
Five worlds: five aggregates as objects of clinging. |
Cha lokā cha ajjhattikāni āyatanāni. |
Six worlds: six internal bases. |
Satta lokā satta viññāṇaṭṭhitiyo. |
Seven worlds: seven stations of consciousness. |
Aṭṭha lokā aṭṭha lokadhammā. |
Eight worlds: eight worldly states. |
Nava lokā nava sattāvāsā. |
Nine worlds: nine abodes of beings. |
Dasa lokā dasāyatanāni. |
Ten worlds: ten bases. |
Dvādasa lokā dvādasāyatanāni. |
Twelve worlds: twelve bases. |
Aṭṭhārasa lokā aṭṭhārasa dhātuyo"ti (paṭi. ma. 1.112) ayaṃ saṅkhāralokopi sabbathā vidito. |
Eighteen worlds: eighteen elements” (Paṭis I 122),13 this world of formations was known to him in all ways. |
Yasmā panesa sabbesampi sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, bhabbe abhabbe satte jānāti. |
39. But he knows all beings’ habits, knows their inherent tendencies, knows their temperaments, knows their bents, knows them as with little dust on their eyes and with much dust on their eyes, with keen faculties and with dull faculties, with good behaviour and with bad behaviour, easy to teach and hard to teach, capable and incapable [of achievement] (cf. Paṭis I 121), |
Tasmāssa sattalokopi sabbathā vidito. |
therefore this world of beings was known to him in all ways. |
137.Yathā ca sattaloko, evaṃ okāsalokopi. |
40.And as the world of beings so also the world of location. |
Tathā hesa ekaṃ cakkavāḷaṃ āyāmato ca vitthārato ca yojanānaṃ dvādasasatasahassāni catutiṃsasatāni ca paññāsañca yojanāni. |
For accordingly this [world measures as follows]: One world-sphere14 is twelve hundred thousand leagues and thirty-four hundred and fifty leagues (1,203,450) in breadth and width. |
Parikkhepato pana – |
In circumference, however: |
Sabbaṃ satasahassāni, chattiṃsaparimaṇḍalaṃ; |
[The measure of it] all around Is six and thirty hundred thousand |
Dasa ceva sahassāni, aḍḍhuḍḍhāni satāni ca. |
And then ten thousand in addition, Four hundred too less half a hundred (3,610,350). |
Tattha – |
41. Herein: |
Duve satasahassāni, cattāri nahutāni ca; |
Two times a hundred thousand leagues And then four nahutas as well (240,000): |
Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā. |
This earth, this “Bearer of All Wealth,” Has that much thickness, as they tell. |
Tassāyeva sandhārakaṃ – |
And its support: |
Cattāri satasahassāni, aṭṭheva nahutāni ca; |
Four times a hundred thousand leagues And then eight nahutas as well (480,000): |
Ettakaṃ bahalattena, jalaṃ vāte patiṭṭhitaṃ. |
The water resting on the air Has that much thickness, as they tell. |
Tassāpi sandhārako – |
And the support of that: [206] |
Nava satasahassāni, māluto nabhamuggato; |
Nine times a hundred thousand goes The air out in the firmament |
Saṭṭhiñceva sahassāni, esā lokassa saṇṭhiti. |
And sixty thousand more besides (960,000) So this much is the world’s extent. |
Evaṃ saṇṭhite cettha yojanānaṃ – |
42.Such is its extent. And these features are to be found in it: |
Caturāsīti sahassāni, ajjhogāḷho mahaṇṇave; |
plunges down into the sea Full four and eighty thousand leagues, |
Accuggato tāvadeva, sineru pabbatuttamo. |
Sineru, tallest of all mountains, and towers up in like degree |
Tato upaḍḍhupaḍḍhena, pamāṇena yathākkamaṃ; |
Seven concentric mountain rings surround Sineru in suchwise That each of them in depth and height is half its predecessor’s size: |
Ajjhogāḷhuggatā dibbā, nānāratanacittitā. |
|
Yugandharo īsadharo, karavīko sudassano; |
Yugandhara, Ìsadhara, Karavīka, Sudassana, |
Nemindharo vinatako, assakaṇṇo giri brahā. |
Nemindhara, Vinataka, Assakaṇṇa - Vast ranges called. |
Ete satta mahāselā, sinerussa samantato; |
Heavenly [breezes fan] their cliffs agleam with gems, and here reside |
Mahārājānamāvāsā, devayakkhanisevitā. |
The Four Kings of the Cardinal Points, and other gods and sprites beside.15 |
Yojanānaṃ satānucco, himavā pañca pabbato; |
Himālaya’s lofty mountain mass rises in height five hundred leagues |
Yojanānaṃ sahassāni, tīṇi āyatavitthato. |
And in its width and in its breadth it covers quite three thousand leagues, |
Caturāsītisahassehi, kūṭehi paṭimaṇḍito; |
And then it is bedecked besides with four and eighty thousand peaks. 16 |
Tipañcayojanakkhandha-parikkhepā nagavhayā. |
The Jambu Tree called Nāga lends the name, by its magnificence, To Jambudīpa’s land; its trunk, thrice five leagues in circumference, Soars fifty leagues, and bears all round branches of equal amplitude, So that a hundred leagues define diameter and altitude. |
Paññāsayojanakkhandha-sākhāyāmā samantato; |
|
Satayojanavitthiṇṇā, tāvadeva ca uggatā; |
|
Jambū yassānubhāvena, jambudīpo pakāsito. |
|
Yañcetaṃ jambuyā pamāṇaṃ, etadeva asurānaṃ citrapāṭaliyā, garuḷānaṃ simbalirukkhassa, aparagoyāne kadambassa, uttarakurūsu kapparukkhassa, pubbavidehe sirīsassa, tāvatiṃsesu pāricchattakassāti. |
43. And the size of the Jambu (Rose-apple) Tree is the same as that of the Citrapāṭaliya Tree of the Asura demons, the Simbali Tree of the Garuḷa demons, the Kadamba Tree in [the western continent of] Aparagoyana, the Kappa Tree [in the northern continent] of the Uttarakurus, the Sirīsa Tree in [the eastern continent of] Pubbavideha, and the Pāricchattaka Tree [in the heaven] of the Deities of the Thirty-three (Tāvatiṃsa).17 |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Pāṭalī simbalī jambū, devānaṃ pāricchattako; |
The Pāṭali, Simbali, and Jambu, the deities’ Pāricchattaka, |
Kadambo kapparukkho ca, sirīsena bhavati sattamanti. |
The Kadamba, the Kappa Tree and the Sirīsa as the seventh. |
"Dveasīti sahassāni, ajjhogāḷho mahaṇṇave; |
The World-sphere Mountains’ line of summits plunges down into the sea Just two and eighty thousand leagues, and towers up in like degree, Enringing one world-element all round in its entirety. |
Accuggato tāvadeva, cakkavāḷasiluccayo; |
|
Parikkhipitvā taṃ sabbaṃ, lokadhātumayaṃ ṭhito"ti. |
|
Tattha candamaṇḍalaṃ ekūnapaññāsayojanaṃ. |
44.[207] Herein, the moon’s disk is forty-nine leagues [across] |
Sūriyamaṇḍalaṃ paññāsayojanaṃ. |
and the sun’s disk is fifty leagues. |
Tāvatiṃsabhavanaṃ dasasahassayojanaṃ. |
The realm of Tāvatiṃsa (the Thirty-three Gods) is ten thousand leagues. |
Tathā asurabhavanaṃ avīcimahānirayo jambudīpo ca. |
Likewise the realm of the Asura demons, the great Avīci (unremitting) Hell, and Jambudīpa (India). |
Aparagoyānaṃ sattasahassayojanaṃ. |
Aparagoyāna is seven thousand leagues. |
Tathā pubbavidehaṃ. |
Likewise Pubbavideha. |
Uttarakuru aṭṭhasahassayojanaṃ. |
Uttarakurū is eight thousand leagues. |
Ekameko cettha mahādīpo pañcasatapañcasataparittadīpaparivāro. |
And herein, each great continent is surrounded by five hundred small islands. |
Taṃ sabbampi ekaṃ cakkavāḷaṃ ekā lokadhātu. |
And the whole of that constitutes a single world-sphere, a single world-element. |
Tadantaresu lokantarikanirayā. |
Between [this and the adjacent world-spheres] are the Lokantarika (world- interspace) hells.18 |
Evaṃ anantāni cakkavāḷāni anantā lokadhātuyo bhagavā anantena buddhañāṇena avedi aññāsi paṭivijjhi. |
So the world-spheres are infinite in number, the world- elements are infinite, and the Blessed One has experienced, known and penetrated them with the infinite knowledge of the Enlightened Ones. |
Evamassa okāsalokopi sabbathā vidito. |
45.Therefore this world of location was known to him in all ways too. |
Evampi sabbathā viditalokattā lokavidū. |
So he is “knower of worlds” because he has seen the world in all ways. |
138.Attanā pana guṇehi visiṭṭhatarassa kassaci abhāvato natthi etassa uttaroti anuttaro. |
46. In the absence of anyone more distinguished for special qualities than himself, there is no one to compare with him, thus he is incomparable. |
Tathā hesa sīlaguṇenāpi sabbaṃ lokamabhibhavati, samādhipaññāvimuttivimuttiñāṇadassanaguṇenāpi. |
For in this way he surpasses the whole world in the special quality of virtue, and also in the special qualities of concentration, understanding, deliverance, and knowledge and vision of deliverance. |
Sīlaguṇenāpi asamo asamasamo appaṭimo appaṭibhāgo appaṭipuggalo - pe - vimuttiñāṇadassanaguṇenāpi. |
In the special quality of virtue he is without equal, he is the equal only of those [other Enlightened Ones] without equal, he is without like, without double, without counterpart; … in the special quality of knowledge and vision of deliverance he is … without counterpart, |
Yathāha – "na kho panāhaṃ samanupassāmi sadevake loke samārake - pe - sadevamanussāya pajāya attanā sīlasampannatara"nti vitthāro. |
according as it is said: “I do not see in the world with its deities, its Māras and its Brahmās, in this generation with its ascetics and brahmans, with its princes and men,19 anyone more perfect in virtue than myself” (S I 139), with the rest in detail, |
Evaṃ aggapasādasuttādīni (a. ni. 4.34; itivu. 90) "na me ācariyo atthī"tiādikā (ma. ni. 1.285; mahāva. 11) gāthāyo ca vitthāretabbā. |
and likewise in the Aggappasāda Sutta (A II 34; It 87), and so on, and in the stanzas beginning, “I have no teacher and my like does not exist in all the world” (M I 171), all of which should be taken in detail. |
139.Purisadamme sāretīti purisadammasārathi. |
47. He guides (sāreti) men to be tamed (purisa-damme), thus he is leader of men to be tamed (purisadammasārathī); |
Dameti vinetīti vuttaṃ hoti. |
he tames, he disciplines, is what is meant. |
Tattha purisadammāti adantā dametuṃ yuttā tiracchānapurisāpi manussapurisāpi amanussapurisāpi. |
Herein, animal males (purisā) and human males, and non-human males that are not tamed but fit to be tamed (dametuṃ yuttā) are “men to be tamed” (purisadammā). |
Tathā hi bhagavatā tiracchānapurisāpi apalālo nāgarājā, cūḷodaro, mahodaro, aggisikho, dhūmasikho, aravāḷo nāgarājā, dhanapālako hatthīti evamādayo damitā nibbisā katā saraṇesu ca sīlesu ca patiṭṭhāpitā, manussapurisāpi saccakanigaṇṭhaputtaambaṭṭhamāṇavapokkharasāti soṇadantakūṭadantādayo, amanussapurisāpi āḷavakasūcilomakharalomayakkhasakkadevarājādayo damitā vinītā vicitrehi vinayanūpāyehi. |
For the animal males, namely, the royal nāga (serpent) Apalāla, Cūḷodara, Mahodara, Aggisikha, Dhūmasikha, the royal nāga Āravāḷa, the elephant Dhanapālaka, and so on, were tamed by the Blessed One, freed from the poison [of defilement] and established in the refuges and the precepts of virtue; and also the human males, namely, Saccaka the Nigaṇṭhas’ (Jains’) son, the brahman student Ambaṭṭha, [208] Pokkharasāti, Soṇadaṇḍa, Kūṭadanta, and so on; and also the non-human males, namely, the spirits Āḷavaka, Sūciloma and Kharaloma, Sakka Ruler of Gods, etc.,20 were tamed and disciplined by various disciplinary means. |
"Ahaṃ kho, kesi, purisadamme saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī"ti (a. ni. 4.11) idañcettha suttaṃ vitthāretabbaṃ. |
And the following sutta should be given in full here: “I discipline men to be tamed sometimes gently, Kesi, and I discipline them sometimes roughly, and I discipline them sometimes gently and roughly” (A II 112). |
Apica bhagavā visuddhasīlādīnaṃ paṭhamajjhānādīni sotāpannādīnañca uttari maggapaṭipadaṃ ācikkhanto dantepi dametiyeva. |
48.Then the Blessed One moreover further tames those already tamed, doing so by announcing the first jhāna, etc., respectively to those whose virtue is purified, etc., and also the way to the higher path to stream enterers, and so on. |
Atha vā anuttaro purisadammasārathīti ekamevidaṃ atthapadaṃ. |
Or alternatively, the words incomparable leader of men to be tamed can be taken together as one clause. |
Bhagavā hi tathā purisadamme sāreti, yathā ekapallaṅkeneva nisinnā aṭṭha disā asajjamānā dhāvanti. |
For the Blessed One so guides men to be tamed that in a single session they may go in the eight directions [by the eight liberations] without hesitation. |
Tasmā anuttaro purisadammasārathīti vuccati. |
Thus he is called the incomparable leader of men to be tamed. |
"Hatthidamakena, bhikkhave, hatthidammo sārito ekaṃyeva disaṃ dhāvatī"ti idañcettha suttaṃ (ma. ni. 3.312) vitthāretabbaṃ. |
And the following sutta passage should be given in full here: “Guided by the elephant-tamer, bhikkhus, the elephant to be tamed goes in one direction …” (M III 222). |
140.Diṭṭhadhammikasamparāyikaparamatthehi yathārahaṃ anusāsatīti satthā. |
49.He teaches (anusāsati) by means of the here and now, of the life to come, and of the ultimate goal, according as befits the case, thus he is the Teacher (satthar). |
Apica satthā viyāti satthā, bhagavā satthavāho. |
And furthermore this meaning should be understood according to the Niddesa thus: “‘Teacher (satthar)’: the Blessed One is a caravan leader (satthar) since he brings home caravans (sattha). |
Yathā satthavāho satthe kantāraṃ tāreti corakantāraṃ tāreti vāḷakantāraṃ tāreti dubbhikkhakantāraṃ tāreti nirudakakantāraṃ tāreti uttāreti nittāreti patāreti khemantabhūmiṃ sampāpeti, evameva bhagavā satthā satthavāho satte kantāraṃ tāreti, jātikantāraṃ tāretītiādinā niddesanayenapettha attho veditabbo. |
Just as one who brings a caravan home gets caravans across a wilderness, gets them across a robber-infested wilderness, gets them across a wild-beast-infested wilderness, gets them across a foodless wilderness, gets them across a waterless wilderness, gets them right across, gets them quite across, gets them properly across, gets them to reach a land of safety, so too the Blessed One is a caravan leader, one who brings home the caravans, he gets them across a wilderness, gets them across the wilderness of birth” (Nidd I 446). |
Devamanussānanti devānañca manussānañca. |
50.Of gods and men: devamanussānaṃ = devānañ ca manussānañ ca (resolution of compound). |
Ukkaṭṭhaparicchedavasena, bhabbapuggalaparicchedavasena cetaṃ vuttaṃ. |
This is said in order to denote those who are the best and also to denote those persons capable of progress. |
Bhagavā pana tiracchānagatānampi anusāsanippadānena satthāyeva. |
For the Blessed One as a teacher bestowed his teaching upon animals as well. |
Tepi hi bhagavato dhammassavanena upanissayasampattiṃ patvā tāya eva upanissayasampattiyā dutiye vā tatiye vā attabhāve maggaphalabhāgino honti. |
For when animals can, through listening to the Blessed One’s Dhamma, acquire the benefit of a [suitable rebirth as] support [for progress], and with the benefit of that same support they come, in their second or third rebirth, to partake of the path and its fruition. |
Maṇḍūkadevaputtādayo cettha nidassanaṃ. |
51.Maṇḍūka, the deity’s son, and others illustrate this. |
Bhagavati kira gaggarāya pokkharaṇiyā tīre campānagaravāsīnaṃ dhammaṃ desiyamāne eko maṇḍūko bhagavato sare nimittaṃ aggahesi, taṃ eko vacchapālako daṇḍaṃ olubbha tiṭṭhanto sīse sannirumbhitvā aṭṭhāsi. |
While the Blessed One was teaching the Dhamma to the inhabitants of the city of Campā on the banks of the Gaggarā Lake, it seems, a frog (maṇḍūka) apprehended a sign in the Blessed One’s voice. [209] A cowherd who was standing leaning on a stick put his stick on the frog’s head and crushed it. |
So tāvadeva kālaṅkatvā tāvatiṃsabhavane dvādasayojanike kanakavimāne nibbatti. |
He died and was straight away reborn in a gilded, divine palace, twelve leagues broad in the realm of the Thirty- three (Tāvatiṃsa). |
Suttappabuddho viya ca tattha accharāsaṅghaparivutaṃ attānaṃ disvā "are ahampi nāma idha nibbatto, kiṃ nu kho kammamakāsi"nti āvajjento na aññaṃ kiñci addasa aññatra bhagavato sare nimittaggāhā. |
He found himself there, as if waking up from sleep, amidst a host of celestial nymphs, and he exclaimed, “So I have actually been reborn here. What deed did I do? ” When he sought for the reason, he found it was none other than his apprehension of the sign in the Blessed One’s voice. |
So tāvadeva saha vimānena āgantvā bhagavato pāde sirasā vandi. |
He went with his divine palace at once to the Blessed One and paid homage at his feet. |
Bhagavā jānantova pucchi – |
Though the Blessed One knew about it, he asked him: |
"Ko me vandati pādāni, iddhiyā yasasā jalaṃ; |
“Who now pays homage at my feet, Shining with glory of success, |
Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā"ti. |
Illuminating all around With beauty so outstanding? ” |
Maṇḍūkohaṃ pure āsiṃ, udake vārigocaro; |
“In my last life I was a frog, The waters of a pond my home; |
Tava dhammaṃ suṇantassa, avadhi vacchapālakoti. |
A cowherd’s crook ended my life While listening to your Dhamma” (Vv 49). |
Bhagavā tassa dhammaṃ desesi. |
The Blessed One taught him the Dhamma. |
Caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosi. |
Eighty-four thousand creatures gained penetration to the Dhamma. |
Devaputtopi sotāpattiphale patiṭṭhāya sitaṃ katvā pakkamīti. |
As soon as the deity’s son became established in the fruition of stream-entry he smiled and then vanished. |
141.Yaṃ pana kiñci atthi ñeyyaṃ nāma, sabbasseva buddhattā vimokkhantikaññāṇavasena buddho. |
52.He is enlightened (buddha) with the knowledge that belongs to the fruit of liberation, since everything that can be known has been discovered (buddha) by him. |
Yasmā vā cattāri saccāni attanāpi bujjhi, aññepi satte bodhesi, tasmā evamādīhipi kāraṇehi buddho. |
Or alternatively, he discovered (bujjhi) the four truths by himself and awakened (bodhesi) others to them, thus and for other such reasons he is enlightened (buddha). |
Imassa ca panatthassa viññāpanatthaṃ "bujjhitā saccānīti buddho. |
And in order to explain this meaning the whole passage in the Niddesa beginning thus: “He is the discoverer (bujjhitar) of the truths, thus he is enlightened (buddha). |
Bodhetā pajāyāti buddho"ti evaṃ pavatto sabbopi niddesanayo (mahāni. 192) paṭisambhidānayo (paṭi. ma. 1.162) vā vitthāretabbo. |
He is the awakened (bodhetar) of the generation, thus he is enlightened (buddha)” (Nidd I 457), or the same passage from the Paṭisambhidā (Paṭis I 174), should be quoted in detail. |
142.Bhagavāti idaṃ panassa guṇavisiṭṭhasabbasattuttamagarugāravādhivacanaṃ. |
53. Blessed (bhagavant) is a term signifying the respect and veneration accorded to him as the highest of all beings and distinguished by his special qualities.21 |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ; |
“Blessed” is the best of words, “Blessed” is the finest word; |
Garugāravayutto so, bhagavā tena vuccatī"ti. |
Deserving awe and veneration, Blessed is the name therefore. |
Catubbidhaṃ vā nāmaṃ āvatthikaṃ liṅgikaṃ nemittikaṃ adhiccasamuppannanti. |
54.Or alternatively, names are of four kinds: denoting a period of life, describing a particular mark, signifying a particular acquirement, and fortuitously arisen,22 |
Adhiccasamuppannaṃ nāma lokiyavohārena yadicchakanti vuttaṃ hoti. |
which last in the current usage of the world is called “capricious." |
Tattha vaccho dammo balībaddoti evamādi āvatthikaṃ. |
Herein, [210] names denoting a period of life are those such as “yearling calf” (vaccha), “steer to be trained” (damma), “yoke ox” (balivaddha), and the like. |
Daṇḍī chattī sikhī karīti evamādi liṅgikaṃ. |
Names describing a particular mark are those such as “staff-bearer” (daṇḍin), “umbrella-bearer” (chattin), “topknot-wearer” (sikhin), “hand possessor” (karin—elephant), and the like. |
Tevijjo chaḷabhiññoti evamādi nemittikaṃ. |
Names signifying a particular acquirement are those such as “possessor of the threefold clear vision” (tevijja), “possessor of the six direct-knowledges” (chaḷabhiñña), and the like. |
Sirivaḍḍhako dhanavaḍḍhakoti evamādi vacanatthaṃ anapekkhitvā pavattaṃ adhiccasamuppannaṃ. |
Such names are Sirivaḍḍhaka (“Augmenter of Lustre”), Dhanavaḍḍhaka (“Augmenter of Wealth”), etc., are fortuitously arisen names; they have no reference to the word-meanings. |
Idaṃ pana bhagavāti nāmaṃ nemittikaṃ, na mahāmāyāya, na suddhodanamahārājena, na asītiyā ñātisahassehi kataṃ, na sakkasantusitādīhi devatāvisesehi. |
55. This name, Blessed, is one signifying a particular acquirement; it is not made by Mahā-Māyā, or by King Suddhodana, or by the eighty thousand kinsmen, or by distinguished deities like Sakka, Santusita, and others. |
Vuttampi cetaṃ dhammasenāpatinā "bhagavāti netaṃ nāmaṃ mātarā kataṃ - pe - vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavā"ti (mahāni. 84). |
And this is said by the General of the Law:23 “‘Blessed’: this is not a name made by a mother … This [name] ‘Buddha,’ which signifies final liberation, is a realistic description of Buddhas (Enlightened Ones), the Blessed Ones, together with their obtainment of omniscient knowledge at the root of an Enlightenment [Tree]” (Paṭis I 174; Nidd I 143). |
143.Yaṃguṇanemittikañcetaṃ nāmaṃ, tesaṃ guṇānaṃ pakāsanatthaṃ imaṃ gāthaṃ vadanti – |
56.Now, in order to explain also the special qualities signified by this name they cite the following stanza: |
"Bhagī bhajī bhāgi vibhattavā iti, |
The reverend one (garu) has blessings (bhagī), is a frequenter (bhajī), a partaker (bhāgī), a possessor of what has been analyzed (vibhattavā); |
Akāsi bhagganti garūti bhāgyavā; |
He has caused abolishing (bhagga), he is fortunate (bhāgyavā), |
Bahūhi ñāyehi subhāvitattano, |
He has fully developed himself (subhāvitattano) in many ways; |
Bhavantago so bhagavāti vuccatī"ti. – |
He has gone to the end of becoming (bhavantago); thus is called “Blessed” (bhagavā). |
Niddese (mahāni. 84) vuttanayeneva cettha tesaṃ tesaṃ padānaṃ attho daṭṭhabbo. |
The meaning of these words should be understood according to the method of explanation given in the Niddesa (Nidd I 142). 24 |
144.Ayaṃ pana aparo nayo. |
57.But there is this other way: |
Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā; |
He is fortunate (bhāgyavā), possessed of abolishment (bhaggavā), associated with blessings (yutto bhagehi), and a possessor of what has been analyzed (vibhattavā). |
Bhattavā vantagamano, bhavesu bhagavā tatoti. |
He has frequented (bhattavā), and he has rejected going in the kinds of becoming (VAnta-GAmano BHAvesu), thus he is Blessed (Bhagavā). |
Tattha vaṇṇāgamo vaṇṇavipariyayotiādikaṃ niruttilakkhaṇaṃ gahetvā saddanayena vā pisodarādipakkhepalakkhaṇaṃ gahetvā yasmā lokiyalokuttarasukhābhinibbattakaṃ dānasīlādipārappattaṃ bhāgyamassa atthi, tasmā bhāgyavāti vattabbe bhagavāti vuccatīti ñātabbaṃ. |
58. Herein, by using the characteristic of language beginning with “vowel augmentation of syllable, elision of syllable” (see Kāsika VI.3.109), or by using the characteristic of insertion beginning with [the example of] pisodara, etc. (see Pāṇini, Gaṇapāṭha 6, 3, 109), it may be known that he [can also] be called “blessed” (bhagavā) when he can be called “fortunate” (bhāgyavā) owing to the fortunateness (bhāgya) to have reached the further shore [of the ocean of perfection] of giving, virtue, etc., which produce mundane and supramundane bliss-(sukha) (See Khp-a 108.). |
Yasmā pana ahirikānottappakodhūpanāhamakkhapaḷāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjā- tividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesa- āsavaganthaoghayogaagatitaṇhuppādupādānapañcacetokhīlavinibandhanīvaraṇābhinandanā- chavivādamūlataṇhākāyasattānusayaaṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata- aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesakhandhaabhisaṅkhāradevaputtamaccumāre abhañji. |
59. for he has abolished (abhañji) all the hundred thousand kinds of trouble, anxiety and defilement classed as greed, as hate, as delusion, and as misdirected attention; as consciencelessness and shamelessness, as anger and enmity, as contempt and domineering, as envy and avarice, as deceit and fraud, as obduracy and presumption, as pride and haughtiness, as vanity and negligence, as craving and ignorance; as the three roots of the unprofitable, kinds of misconduct, defilement, stains, [211] fictitious perceptions, applied thoughts, and diversifications; as the four perversenesses, cankers, ties, floods, bonds, bad ways, cravings, and clingings; as the five wildernesses in the heart, shackles in the heart, hindrances, and kinds of delight; as the six roots of discord, and groups of craving; as the seven inherent tendencies; as the eight wrongnesses; as the nine things rooted in craving; as the ten courses of unprofitable action; as the sixty-two kinds of [false] view; as the hundred and eight ways of behaviour of craving25—or in brief, the five Māras, that is to say, the Māras of defilement, of the aggregates, and of kamma-formations, Māra as a deity, and Māra as death. |
Tasmā bhaggattā etesaṃ parissayānaṃ bhaggavāti vattabbe bhagavāti vuccati. |
[Similarly], he [can also] be called “blessed” (bhagavā) when he can be called “possessed of abolishment” (bhaggavā) owing to the following (above) menaces having been abolished. |
Āha cettha – |
And in this context it is said: |
"Bhaggarāgo bhaggadoso, bhaggamoho anāsavo; |
He has abolished (bhagga) greed and hate, Delusion too, he is canker-free; |
Bhaggāssa pāpakā dhammā, bhagavā tena vuccatī"ti. |
Abolished every evil state, “Blessed” his name may rightly be. |
Bhāgyavatāya cassa satapuññalakkhaṇadharassa rūpakāyasampatti dīpitā hoti. |
60. And by his fortunateness (bhāgyavatā) is indicated the excellence of his material body which bears a hundred characteristics of merit; |
Bhaggadosatāya dhammakāyasampatti. |
and by his having abolished defects (bhaggadosatā) is indicated the excellence of his Dhamma body. |
Tathā lokiyasarikkhakānaṃ bahumatabhāvo, gahaṭṭhapabbajitehi abhigamanīyatā, abhigatānañca nesaṃ kāyacittadukkhāpanayane paṭibalabhāvo, āmisadānadhammadānehi upakāritā, lokiyalokuttarasukhehi ca saṃyojanasamatthatā dīpitā hoti. |
Likewise, [by his fortunateness is indicated] the esteem of worldly [people; and by his having abolished defects, the esteem of] those who resemble him. [And by his fortunateness it is indicated] that he is fit to be relied on26 by laymen; and [by his having abolished defects that he is fit to be relied on by] those gone forth into homelessness; and when both have relied on him, they acquire relief from bodily and mental pain as well as help with both material and Dhamma gifts, and they are rendered capable of finding both mundane and supramundane bliss-(sukha). |
Yasmā ca loke issariyadhammayasasirikāmapayattesu chasu dhammesu bhagasaddo pavattati, paramañcassa sakacitte issariyaṃ, aṇimālaṅghimādikaṃ vā lokiyasammataṃ sabbākāraparipūraṃ atthi. |
Now, in the world the word “blessing” is used for six things, namely, lordship, Dhamma, fame, glory, wish, and endeavour. He has supreme lordship over his own mind, either of the kind reckoned as mundane and consisting in “minuteness, lightness,” etc.,27 or that complete in all aspects, |
Tathā lokuttaro dhammo. |
and likewise the supramundane Dhamma. |
Lokattayabyāpako yathābhuccaguṇādhigato ativiya parisuddho yaso. |
And he has exceedingly pure fame, spread through the three worlds, acquired though the special quality of veracity. |
Rūpakāyadassanabyāvaṭajananayanappasādajananasamatthā sabbākāraparipūrā sabbaṅgapaccaṅgasirī. |
And he has glory of all limbs, perfect in every aspect, which is capable of comforting the eyes of people eager to see his material body. |
Yaṃ yaṃ etena icchitaṃ patthitaṃ attahitaṃ parahitaṃ vā, tassa tassa tatheva abhinipphannattā icchitatthanibbattisaññito kāmo. |
And he has his wish, in other words, the production of what is wanted, since whatever is wanted and needed by him as beneficial to himself or others is then and there produced for him. |
Sabbalokagarubhāvappattihetubhūto sammāvāyāmasaṅkhāto payatto ca atthi. |
And he has the endeavour, in other words, the right effort, which is the reason why the whole world venerates him. |
Tasmā imehi bhagehi yuttattāpi bhagā assa santīti iminā atthena bhagavāti vuccati. |
61.He is also called “blessed” (bhagavā) since he is “associated with blessings” (bhagehi yuttattā) such as those of the following kind, in the sense that he “has those blessings” (bhagā assa santi). |
Yasmā pana kusalādīhi bhedehi sabbadhamme, khandhāyatanadhātusaccaindriyapaṭiccasamuppādādīhi vā kusalādidhamme, pīḷanasaṅkhatasantāpavipariṇāmaṭṭhena vā dukkhaṃ ariyasaccaṃ, āyūhananidānasaṃyogapalibodhaṭṭhena samudayaṃ, nissaraṇavivekāsaṅkhataamataṭṭhena nirodhaṃ, niyyānikahetudassanādhipateyyaṭṭhena maggaṃ vibhattavā, vibhajitvā vivaritvā desitavāti vuttaṃ hoti. |
62.owing to his having analyzed [and clarified] all states into the [three] classes beginning with the profitable; or profitable, etc., states into such classes as aggregates, bases, elements, truths, faculties, dependent origination, etc.; [212] or the noble truth of suffering into the senses of oppressing, being formed, burning, and changing; and that of origin into the senses of accumulating, source, bond, and impediment; and that of cessation into the senses of escape, seclusion, being unformed, and deathless; and that of the path into the senses of outlet, cause, seeing, and predominance. Having analyzed, having revealed, having shown them, is what is meant. |
Tasmā vibhattavāti vattabbe bhagavāti vuccati. |
[He can also] be called “blessed” (bhagavā) when he can be called “a possessor of what has been analyzed” (vibhattavā) . |
Yasmā ca esa dibbabrahmaariyavihāre kāyacittaupadhiviveke suññatappaṇihitānimittavimokkhe aññe ca lokiyalokuttare uttarimanussadhamme bhaji sevi bahulaṃ akāsi, tasmā bhattavāti vattabbe bhagavāti vuccati. |
63.He [can also] be called “blessed” (bhagavā) when he can be called one who “has frequented” (bhattavā) owing to his having frequented (bhaji), cultivated, repeatedly practiced, such mundane and supramundane higher-than-human states as the heavenly, the divine, and the noble abidings,28 as bodily, mental, and existential seclusion, as the void, the desireless, and the signless liberations, and others as well. |
Yasmā pana tīsu bhavesu taṇhāsaṅkhātaṃ gamanaṃ anena vantaṃ, tasmā bhavesu vantagamanoti vattabbe bhavasaddato bhakāraṃ gamanasaddato gakāraṃ vantasaddato vakārañca dīghaṃ katvā ādāya bhagavāti vuccati yathā loke mehanassa khassa mālāti vattabbe mekhalāti. |
64.He [can also] be called “blessed” (bhagavā) when he can be called one who “has rejected going in the kinds of becoming” (vantagamano bhavesu) because in the three kinds of becoming (bhava), the going (gamana), in other words, craving, has been rejected (vanta) by him. And the syllables bha from the word bhava, and ga from the word gamana, and va from the word vanta with the letter a lengthened, make the word bhagavā, just as is done in the world [of the grammarians outside the Dispensation] with the word mekhalā (waist-girdle) since “garland for the private parts” (MEhanassa KHAssa māLĀ) can be said. |
145.Tassevaṃ iminā ca iminā ca kāraṇena so bhagavā arahaṃ - pe - iminā ca iminā ca kāraṇena bhagavāti buddhaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ, na mohapariyuṭṭhitaṃ cittaṃ hoti. |
65. As long as [the meditator] recollects the special qualities of the Buddha in this way, “For this and this reason the Blessed One is accomplished, … for this and this reason he is blessed,” then: “On that occasion his mind is not obsessed by greed, or obsessed by hate, or obsessed by delusion; |
Ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgatamārabbha (a. ni. 6.10). |
his mind has rectitude on that occasion, being inspired by the Perfect One” (A III 285).29 |
Iccassa evaṃ rāgādipariyuṭṭhānābhāvena vikkhambhitanīvaraṇassa kammaṭṭhānābhimukhatāya ujugatacittassa buddhaguṇapoṇā vitakkavicārā pavattanti. |
66. So when he has thus suppressed the hindrances by preventing obsession by greed, etc., and his mind faces the meditation subject with rectitude, then his applied thought and sustained thought occur with a tendency toward the Enlightened One’s special qualities. |
Buddhaguṇe anuvitakkayato anuvicārayato pīti uppajjati. |
As he continues to exercise applied thought and sustained thought upon the Enlightened One’s special qualities, happiness arises in him. |
Pītimanassa pītipadaṭṭhānāya passaddhiyā kāyacittadarathā paṭippassambhanti. |
With his mind happy, with happiness as a proximate cause, his bodily and mental disturbances are tranquilized by tranquillity. |
Passaddhadarathassa kāyikampi cetasikampi sukhaṃ uppajjati. |
When the disturbances have been tranquilized, bodily and mental bliss-(sukha) arise in him. |
Sukhino buddhaguṇārammaṇaṃ hutvā cittaṃ samādhiyatīti anukkamena ekakkhaṇe jhānaṅgāni uppajjanti. |
When he is bliss-(sukha)ful, his mind, with the Enlightened One’s special qualities for its object, becomes concentrated, and so the jhāna factors eventually arise in a single moment. |
Buddhaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. |
But owing to the profundity of the Enlightened One’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption. |
Tadetaṃ buddhaguṇānussaraṇavasena uppannattā buddhānussaticceva saṅkhaṃ gacchati. |
And that access jhāna itself is known as “recollection of the Buddha” too, because it arises with the recollection of the Enlightened One’s special qualities as the means. |
Imañca pana buddhānussatiṃ anuyutto bhikkhu satthari sagāravo hoti sappatisso, saddhāvepullaṃ sativepullaṃ paññāvepullaṃ puññavepullañca adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho dukkhādhivāsanasamattho, satthārā saṃvāsasaññaṃ paṭilabhati. |
67.When a bhikkhu is devoted to this recollection of the Buddha, he is respectful and deferential towards the Master. He attains fullness of faith, mindfulness, understanding and merit. He has much happiness and gladness. He conquers fear and dread. [213] He is able to endure pain. He comes to feel as if he were living in the Master’s presence. |
Buddhaguṇānussatiyā ajjhāvutthañcassa sarīrampi cetiyagharamiva pūjārahaṃ hoti. |
And his body, when the recollection of the Buddha’s special qualities dwells in it, becomes as worthy of veneration as a shrine room. |
Buddhabhūmiyaṃ cittaṃ namati. |
His mind tends toward the plane of the Buddhas. |
Vītikkamitabbavatthusamāyoge cassa sammukhā satthāraṃ passato viya hirottappaṃ paccupaṭṭhāti. |
When he encounters an opportunity for transgression, he has awareness of conscience and shame as vivid as though he were face to face with the Master. |
Uttari appaṭivijjhanto pana sugatiparāyano hoti. |
And if he penetrates no higher, he is at least headed for a happy destiny. |
Tasmā have appamādaṃ, kayirātha sumedhaso; |
Now, when a man is truly wise, His constant task will surely be |
Evaṃ mahānubhāvāya, buddhānussatiyā sadāti. |
This recollection of the Buddha Blessed with such mighty potency. |
Idaṃ tāva buddhānussatiyaṃ vitthārakathāmukhaṃ. |
This, firstly, is the section dealing with the recollection of the Enlightened One in the detailed explanation. |
2. Dhammānussatikathā Table view Original pali |
146.Dhammānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnena "svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī"ti (a. ni. 6.10) evaṃ pariyattidhammassa ceva navavidhassa ca lokuttaradhammassa guṇā anussaritabbā. |
68.One who wants to develop the recollection of the Dhamma (Law) should go into solitary retreat and recollect the special qualities of both the Dhamma (Law) of the scriptures and the ninefold supramundane Dhamma (state) as follows: “The Dhamma is well proclaimed by the Blessed One, visible here and now, not delayed (timeless), inviting of inspection, onward-leading, and directly experienceable by the wise” (M I 37; A III 285). |
147.Svākkhātoti imasmiṃ hi pade pariyattidhammopi saṅgahaṃ gacchati, itaresu lokuttaradhammova. |
69.Well proclaimed: in this clause the Dhamma of the scriptures is included as well as the other; in the rest of the clauses only the supramundane Dhamma is included. |
Tattha pariyattidhammo tāva svākkhāto ādimajjhapariyosānakalyāṇattā sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanattā ca. |
Herein, the Dhamma of the scriptures is well proclaimed because it is good in the beginning, the middle, and the end, and because it announces the life of purity that is utterly perfect and pure with meaning and with detail (see M I 179). |
Yañhi bhagavā ekagāthampi deseti, sā samantabhaddakattā dhammassa paṭhamapādena ādikalyāṇā, dutiyatatiyapādehi majjhekalyāṇā, pacchimapādena pariyosānakalyāṇā. |
Even a single stanza of the Blessed One’s teaching is good in the beginning with the first word, good in the middle with the second, third, etc., and good in the end with the last word, because the Dhamma is altogether admirable. |
Ekānusandhikaṃ suttaṃ nidānena ādikalyāṇaṃ, nigamanena pariyosānakalyāṇaṃ, sesena majjhekalyāṇaṃ. |
A sutta with a single sequence of meaning30 is good in the beginning with the introduction, good in the end with the conclusion, and good in the middle with what is in between. |
Nānānusandhikaṃ suttaṃ paṭhamānusandhinā ādikalyāṇaṃ, pacchimena pariyosānakalyāṇaṃ, sesehi majjhekalyāṇaṃ. |
A sutta with several sequences of meaning is good in the beginning with the first sequence of meaning, good in the end with the last sequence of meaning, and good in the middle with the sequences of meaning in between. |
Apica sanidānasauppattikattā ādikalyāṇaṃ, veneyyānaṃ anurūpato atthassa aviparītatāya ca hetudāharaṇayuttato ca majjhekalyāṇaṃ, sotūnaṃ saddhāpaṭilābhajananena nigamanena ca pariyosānakalyāṇaṃ. |
Furthermore, it is good in the beginning with the introduction [giving the place of] and the origin [giving the reason for] its utterance. It is good in the middle because it suits those susceptible of being taught since it is unequivocal in meaning and reasoned with cause and example. It is good in the end with its conclusion that inspires faith in the hearers. |
Sakalopi sāsanadhammo attano atthabhūtena sīlena ādikalyāṇo, samathavipassanāmaggaphalehi majjhekalyāṇo, nibbānena pariyosānakalyāṇo. |
70.Also the entire Dhamma of the Dispensation is good in the beginning with virtue as one’s own well-being. It is good in the middle with serenity and insight and with path and fruition. It is good in the end with Nibbāna. |
Sīlasamādhīhi vā ādikalyāṇo, vipassanāmaggehi majjhekalyāṇo, phalanibbānehi pariyosānakalyāṇo. |
Or alternatively, it is good in the beginning with virtue and concentration. [214] It is good in the middle with insight and the path. It is good in the end with fruition and Nibbāna. |
Buddhasubodhitāya vā ādikalyāṇo, dhammasudhammatāya majjhekalyāṇo, saṅghasuppaṭippattiyā pariyosānakalyāṇo. |
Or alternatively, it is good in the beginning because it is the good discovery made by the Buddha. It is good in the middle because it is the well-regulatedness of the Dhamma. It is good in the end because it is the good way entered upon by the Saṅgha. |
Taṃ sutvā tathatthāya paṭipannena adhigantabbāya abhisambodhiyā vā ādikalyāṇo, paccekabodhiyā majjhekalyāṇo, sāvakabodhiyā pariyosānakalyāṇo. |
Or alternatively, it is good in the beginning as the discovery of what can be attained by one who enters upon the way of practice in conformity after hearing about it. It is good in the middle as the unproclaimed enlightenment [of Paccekabuddhas]. It is good in the end as the enlightenment of disciples. |
Suyyamāno cesa nīvaraṇavikkhambhanato savanenapi kalyāṇameva āvahatīti ādikalyāṇo, paṭipajjiyamāno samathavipassanāsukhāvahanato paṭipattiyāpi kalyāṇaṃ āvahatīti majjhekalyāṇo, tathāpaṭipanno ca paṭipattiphale niṭṭhite tādibhāvāvahanato paṭipattiphalenapi kalyāṇaṃ āvahatīti pariyosānakalyāṇoti evaṃ ādimajjhapariyosānakalyāṇattā svākkhāto. |
71.And when listened to, it does good through hearing it because it suppresses the hindrances, thus it is good in the beginning. And when made the way of practice it does good through the way being entered upon because it brings the bliss-(sukha) of serenity and insight, thus it is good in the middle. And when it has thus been made the way of practice and the fruit of the way is ready, it does good through the fruit of the way because it brings [unshakable] equipoise, thus it is good in the end. So it is “well proclaimed” because of being good in the beginning, the middle and the end. |
Yaṃ panesa bhagavā dhammaṃ desento sāsanabrahmacariyaṃ maggabrahmacariyañca pakāseti nānānayehi dīpeti, taṃ yathānurūpaṃ atthasampattiyā sātthaṃ, byañjanasampattiyā sabyañjanaṃ. |
72.Now, the life of purity, that is to say, the life of purity of the Dispensation and the life of purity of the path, which the Blessed One announces, which he shows in various ways when he teaches the Dhamma, is “with meaning” because of perfection of meaning, and it is “with detail” because of perfection of detail, as it is proper that it should be. |
Saṅkāsanapakāsanavivaraṇavibhajanauttānīkaraṇapaññattiatthapadasamāyogato sātthaṃ, akkharapadabyañjanākāraniruttiniddesasampattiyā sabyañjanaṃ. |
It is “with meaning” because it conforms to the words declaring its meaning by pronouncing, clarifying, revealing, expounding, and explaining it. It is “with detail” because it has perfection of syllables, words, details, style, language, and descriptions. |
Atthagambhīratāpaṭivedhagambhīratāhi sātthaṃ, dhammagambhīratādesanāgambhīratāhi sabyañjanaṃ. |
It is “with meaning” owing to profundity of meaning and profundity of penetration. It is “with detail” owing to profundity of law and profundity of teaching. |
Atthapaṭibhānapaṭisambhidāvisayato sātthaṃ, dhammaniruttipaṭisambhidāvisayato sabyañjanaṃ. |
It is “with meaning” because it is the province of the discriminations of meaning and of perspicuity. It is “with detail” because it is the province of the discriminations of law and of language (see XIV.21). |
Paṇḍitavedanīyato parikkhakajanappasādakanti sātthaṃ, saddheyyato lokiyajanappasādakanti sabyañjanaṃ. |
It is “with meaning” since it inspires confidence in persons of discretion, being experienceable by the wise. It is “with detail” since it inspires confidence in worldly persons, being a fit object of faith. |
Gambhīrādhippāyato sātthaṃ, uttānapadato sabyañjanaṃ. |
It is “with meaning” because its intention is profound. It is “with detail” because its words are clear. |
Upanetabbassa abhāvato sakalaparipuṇṇabhāvena kevalaparipuṇṇaṃ. |
It is “utterly perfect” with the complete perfection due to absence of anything that can be added. |
Apanetabbassa abhāvato niddosabhāvena parisuddhaṃ. |
It is “pure” with the immaculateness due to absence of anything to be subtracted. |
Apica paṭipattiyā adhigamabyattito sātthaṃ, pariyattiyā āgamabyattito sabyañjanaṃ, sīlādipañcadhammakkhandhayuttato kevalaparipuṇṇaṃ, nirupakkilesato nittaraṇatthāya pavattito lokāmisanirapekkhato ca parisuddhanti evaṃ sātthasabyañjanakevalaparipuṇṇaparisuddhabrahmacariyappakāsanato svākkhāto. |
73. Furthermore, it is “with meaning” because it provides the particular distinction31 of achievement through practice of the way, and it is “with detail” because it provides the particular distinction of learning through mastery of scripture. It is “utterly perfect” because it is connected with the five aggregates of Dhamma beginning with virtue. 32 It is “pure” because it has no imperfection, because it exists for the purpose of crossing over [the round of rebirths’ flood (see M I 134)], and because it is not concerned with worldly things. So it is “well proclaimed” because it “announces the life of purity that is utterly perfect and pure with meaning and with detail. ” |
Atthavipallāsābhāvato vā suṭṭhu akkhātoti svākkhāto. |
Or alternatively, it is well proclaimed since it has been properly proclaimed with no perversion of meaning. |
Yathā hi aññatitthiyānaṃ dhammassa attho vipallāsamāpajjati, antarāyikāti vuttadhammānaṃ antarāyikattābhāvato, niyyānikāti vuttadhammānaṃ niyyānikattābhāvato. |
For the meaning of other sectarians’ law suffers perversion since there is actually no obstruction in the [215] things described there as obstructive and actually no outlet in the things described there as outlets, |
Tena te durakkhātadhammāyeva honti, na tathā bhagavato dhammassa attho vipallāsamāpajjati. |
which is why their law is ill-proclaimed; but not so the Blessed One’s Law, whose meaning suffers no perversion |
Ime dhammā antarāyikā, ime dhammā niyyānikāti evaṃ vuttadhammānaṃ tathābhāvānatikkamanatoti. |
since the things described there as obstructions and the things described there as outlets are so in actual fact. |
Evaṃ tāva pariyattidhammo svākkhāto. |
So, in the first place, the Dhamma of the scriptures is “well proclaimed.” |
Lokuttaradhammo pana nibbānānurūpāya paṭipattiyā paṭipadānurūpassa ca nibbānassa akkhātattā svākkhāto. |
74. The supramundane Dhamma is well proclaimed since both the way that accords with Nibbāna and the Nibbāna that accords with the way have been proclaimed, |
Yathāha – "supaññattā kho pana tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā ca. |
according as it is said: “The way leading to Nibbāna has been properly declared to the disciples by the Blessed One, and Nibbāna and the way meet. |
Seyyathāpi nāma gaṅgodakaṃ yamunodakena saṃsandati sameti, evameva supaññattā (dī. ni. 2.296) tena bhagavatā sāvakānaṃ nibbānagāminī paṭipadā saṃsandati nibbānañca paṭipadā cā"ti. |
Just as the water of the Ganges meets and joins with the water of the Yamunā, so too the way leading to Nibbāna has been properly declared to the disciples by the Blessed One, and Nibbāna and the way meet” (D II 223). |
Ariyamaggo cettha antadvayaṃ anupagamma majjhimā paṭipadābhūtova "majjhimā paṭipadā"ti akkhātattā svākkhāto. |
75.And here the noble path, which is the middle way since it does not approach either extreme, is well proclaimed in being proclaimed to be the middle way. |
Sāmaññaphalāni paṭipassaddhakilesāneva "paṭipassaddhakilesānī"ti akkhātattā svākkhātāni. |
The fruits of asceticism, where defilements are tranquilized, are well proclaimed too in being proclaimed to have tranquilized defilement. |
Nibbānaṃ sassatāmatatāṇaleṇādisabhāvameva sassatādisabhāvavasena akkhātattā svākkhātanti evaṃ lokuttaradhammopi svākkhāto. |
Nibbāna, whose individual essence is eternal, deathless, the refuge, the shelter, etc., is well proclaimed too in being proclaimed to have an individual essence that is eternal, and so on. So the supramundane Dhamma is also “well proclaimed. ” |
148.Sandiṭṭhikoti ettha pana ariyamaggo tāva attano santāne rāgādīnaṃ abhāvaṃ karontena ariyapuggalena sāmaṃ daṭṭhabboti sandiṭṭhiko. |
76.Visible here and now: firstly, the noble path is “visible here and now” since it can be seen by a noble person himself when he has done away with greed, etc., in his own continuity, |
Yathāha –"ratto kho, brāhmaṇa, rāgena abhibhūto pariyādiṇṇacitto attabyābādhāyapi ceteti, parabyābādhāyapi ceteti, ubhayabyābādhāyapi ceteti. |
according as it is said: “When a man is dyed with greed, brahman, and is overwhelmed and his mind is obsessed by greed, then he thinks for his own affliction, he thinks for others’ affliction, he thinks for the affliction of both, |
Cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. |
and he experiences mental suffering and grief. |
Rāge pahīne neva attabyābādhāya ceteti, na parabyābādhāya ceteti, na ubhayabyābādhāya ceteti, na cetasikaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. |
When greed has been abandoned, he neither thinks for his own affliction, nor thinks for others’ affliction, nor thinks for the affliction of both, and he does not experience mental suffering and grief. |
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hotī"ti(a. ni. 3.54). |
This, brahman, is how the Dhamma is visible here and now” (A I 156). [216] |
Apica navavidhopi lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko. |
77.Furthermore, the ninefold supramundane Dhamma is also visible here and now, since when anyone has attained it, it is visible to him through reviewing knowledge without his having to rely on faith in another. |
Atha vā pasatthā diṭṭhi sandiṭṭhi, sandiṭṭhiyā jayatīti sandiṭṭhiko. |
78.Or alternatively, the view (diṭṭhi) that is recommended (pasattha—pp. of root saṃs) is “proper view” (sandiṭṭhi). It conquers by means of proper view, thus it “has proper view” (sandiṭṭhika—“visible here and now”). |
Tathā hettha ariyamaggo sampayuttāya, ariyaphalaṃ kāraṇabhūtāya, nibbānaṃ visayibhūtāya sandiṭṭhiyā kilese jayati. |
For in this way the noble path conquers defilements by means of the proper view associated with it, and the noble fruition does so by means of the proper view that is its cause, and Nibbāna does so by means of the proper view that has Nibbāna as its objective field. |
Tasmā yathā rathena jayatīti rathiko, evaṃ navavidhopi lokuttaradhammo sandiṭṭhiyā jayatīti sandiṭṭhiko. |
So the ninefold supramundane Dhamma “has the proper view” (sandiṭṭhika—“is visible here and now”) since it conquers by means of proper view, just as a charioteer (rathika) is so called because he conquers by means of a chariot (ratha). |
Atha vā diṭṭhanti dassanaṃ vuccati. |
79. Or alternatively, it is seeing (dassana) that is called “the seen” (diṭṭha); |
Diṭṭhameva sandiṭṭhaṃ, dassananti attho. |
then diṭṭha and sandiṭṭha are identical in meaning as “seeing”. |
Sandiṭṭhaṃ arahatīti sandiṭṭhiko. |
It is worthy of being seen (diṭṭha), thus it is “visible here and now” (sandiṭṭhika). |
Lokuttaradhammo hi bhāvanābhisamayavasena sacchikiriyābhisamayavasena ca dissamānoyeva vaṭṭabhayaṃ nivatteti. |
For the supramundane Dhamma (law) arrests the fearful round [of kamma, etc.,] as soon as it is seen by means of penetration consisting in development [of the path] and by means of penetration consisting in realization [of Nibbāna]. |
Tasmā yathā vatthaṃ arahatīti vatthiko, evaṃ sandiṭṭhaṃ arahatīti sandiṭṭhiko. |
So it is “visible here and now” (sandiṭṭhika) since it is worthy of being seen (diṭṭha), just as one who is clothable (vattihika)33 is so called because he is worthy of clothes (vattha). |
149.Attano phaladānaṃ sandhāya nāssa kāloti akālo. |
80.It has no delay (lit. “takes no time”—kāla) in the matter of giving its own fruit, thus it is “without delay” (akāla). |
Akāloyeva akāliko. |
“Without delay” is the same as “not delayed” (akālika). |
Na pañcāhasattāhādibhedaṃ kālaṃ khepetvā phalaṃ deti, attano pana pavattisamanantarameva phaladoti vuttaṃ hoti. |
What is meant is that instead of giving its fruit after creating a delay (using up time), say, five days, seven days, it gives its fruit immediately next to its own occurrence (see Sn 226). |
Atha vā attano phaladāne pakaṭṭho kālo patto assāti kāliko. |
81. Or alternatively, what is delayed (kālika—lit. “what takes time”) is what needs some distant34 time to be reached before it can give its fruit. |
Ko so? |
What is that? |
Lokiyo kusaladhammo. |
It is the mundane law of profitable [kamma]. |
Ayaṃ pana samanantaraphalattā na kālikoti akāliko. |
This, however, is undelayed (na kālika) because its fruit comes immediately next to it, so it is “not delayed” (akālika). |
Idaṃ maggameva sandhāya vuttaṃ. |
This is said with reference to the path. |
150."Ehi passa imaṃ dhamma"nti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko. |
82.It is worthy of an invitation to inspect (ehipassa-vidhi) given thus: “Come and see this Dhamma” (ehi passa imaṃ dhammaṃ), thus it is “inviting of inspection” (ehipassika). |
Kasmā panesa taṃ vidhiṃ arahatīti? |
But why is it worthy of this invitation? |
Vijjamānattā parisuddhattā ca. |
Because it is found and because of its purity. |
Rittamuṭṭhiyaṃ hi hiraññaṃ vā suvaṇṇaṃ vā atthīti vatvāpi "ehi passa ima"nti na sakkā vattuṃ. |
For if a man has said that there is money or gold in an empty fist, he cannot say, “Come and see it.” |
Kasmā? |
Why not? |
Avijjamānattā. |
Because it is not found. |
Vijjamānampi ca gūthaṃ vā muttaṃ vā manuññabhāvappakāsanena cittasampahaṃsanatthaṃ "ehi passa ima"nti na sakkā vattuṃ. |
And on the other hand, while dung or urine may well be found, a man cannot, for the purpose of cheering the mind by exhibiting beauty, say, “Come and see this;” |
Apica kho pana tiṇehi vā paṇṇehi vā paṭicchādetabbameva hoti. |
on the contrary, they have to be covered up with grass and leaves. |
Kasmā? |
Why? |
Aparisuddhattā. |
Because of their impurity. |
Ayaṃ pana navavidhopi lokuttaradhammo sabhāvatova vijjamāno vigatavalāhake ākāse sampuṇṇacandamaṇḍalaṃ viya paṇḍukambale nikkhittajātimaṇi viya ca parisuddho. |
But this ninefold supramundane Dhamma is actually found as such in its individual essence, and it is as pure as the full moon’s disk in a cloudless sky, as a gem of pure water on bleached cloth. |
Tasmā vijjamānattā parisuddhattā ca ehipassavidhiṃ arahatīti ehipassiko. |
[217] Consequently, it is worthy of the invitation to inspect since it is found and pure, thus it is “inviting of inspection. ” |
151.Upanetabboti opaneyyiko. |
83. The word opanayika (“onward-leading”) is [equivalent to the gerund] upanetabba (“ought to—can—be induced”). |
Ayaṃ panettha vinicchayo, upanayanaṃ upanayo, ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayanaṃ arahatīti opanayiko. |
Here is an exposition. An inducing (upanayana) is an inducement (upanaya). [As the four paths and four fruitions] this [Dhamma] is worth inducing (upanayanaṃ arahati) [that is, arousing] in one’s own mind [subjectively] by means of development, without any question of whether or not one’s clothing or one’s head is on fire (see A IV 320), |
Opanayikova opaneyyiko. |
thus it is “onward-leading” (opanayika). |
Idaṃ saṅkhate lokuttaradhamme yujjati. |
This applies to the [above-mentioned eight] formed supramundane states (dhammas). |
Asaṅkhate pana attano cittena upanayanaṃ arahatīti opaneyyiko. |
But the unformed [dhamma] is worth inducing by one’s own mind [to become the mind’s object], thus it is “onward- leading,” too; |
Sacchikiriyāvasena allīyanaṃ arahatīti attho. |
the meaning is that it is worth treating as one’s shelter by realizing it. |
Atha vā nibbānaṃ upanetīti ariyamaggo upaneyyo. |
84. Or alternatively, what induces (upaneti) [the noble person] onwards to Nibbāna is the noble path, which is thus inductive (upaneyya). |
Sacchikātabbataṃ upanetabboti phalanibbānadhammo upaneyyo. |
Again, what can (ought to) be induced (upanetabba) to realizability is the Dhamma consisting in fruition and Nibbāna, which is thus inductive (upaneyya), too. |
Upaneyyo eva opaneyyiko. |
The word upaneyya is the same as the word opanayika. 35 |
152.Paccattaṃ veditabbo viññūhīti sabbehipi ugghaṭitaññūādīhi viññūhi attani attani veditabbo "bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho"ti. |
85.Is directly experienceable by the wise: it can be experienced by all the kinds of wise men beginning with the “acutely wise” (see A II 135) each in himself thus: “The path has been developed, fruition attained, and cessation realized, by me.” |
Na hi upajjhāyena bhāvitena maggena saddhivihārikassa kilesā pahīyanti, na so tassa phalasamāpattiyā phāsuviharati, na tena sacchikataṃ nibbānaṃ sacchikaroti. |
For it does not happen that when a preceptor has developed the path his co- resident abandons his defilements, nor does a co-resident dwell in comfort owing to the preceptor’s attainment of fruition, nor does he realize the Nibbāna realized by the preceptor. |
Tasmā na esa parassa sīse ābharaṇaṃ viya daṭṭhabbo, attano pana citteyeva daṭṭhabbo, anubhavitabbo viññūhīti vuttaṃ hoti. |
So this is not visible in the way that an ornament on another’s head is, but rather it is visible only in one’s own mind. |
Bālānaṃ pana avisayo cesa. |
What is meant is that it can be undergone by wise men, but it is not the province of fools. |
Apica svākkhāto ayaṃ dhammo. |
86. Now, in addition, this Dhamma is well proclaimed. |
Kasmā? |
Why? |
Sandiṭṭhikattā. |
Because it is visible here and now. |
Sandiṭṭhiko, akālikattā. |
It is visible here and now because it is not delayed. |
Akāliko, ehipassikattā. |
It is not delayed because it invites inspection. |
Yo ca ehipassiko, so nāma opaneyyiko hotīti. |
And what invites inspection is onward- leading. |
153.Tassevaṃ svākkhātatādibhede dhammaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. |
87.As long as [the meditator] recollects the special qualities of the Dhamma in this way, then: “On that occasion his mind is not obsessed by greed, |
Na dosa - pe - na mohapariyuṭṭhitaṃ cittaṃ hoti. |
or obsessed by hate, or obsessed by delusion; |
Ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. |
his mind has rectitude on that occasion, being inspired by the Dhamma” (A III 285). So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment. |
Dhammaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. |
But owing to the profundity of the Dhamma’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption. |
Tadetaṃ dhammaguṇānussaraṇavasena uppannattā dhammānussaticceva saṅkhaṃ gacchati. |
And that access jhāna itself is known as “recollection of the Dhamma” too because it arises with the recollection of the Dhamma’s special qualities as the means. |
Imañca pana dhammānussatiṃ anuyutto bhikkhu evaṃ opaneyyikassa dhammassa desetāraṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāmi, na panetarahi aññatra tena bhagavatāti evaṃ dhammaguṇadassaneneva satthari sagāravo hoti sappatisso. |
88. [218] When a bhikkhu is devoted to this recollection of the Dhamma, he thinks: “I never in the past met a master who taught a law that led onward thus, who possessed this talent, nor do I now see any such a master other than the Blessed One. ” Seeing the Dhamma’s special qualities in this way, he is respectful and deferential towards the Master. |
Dhamme garucittīkāro saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho, dukkhādhivāsanasamattho, dhammena saṃvāsasaññaṃ paṭilabhati, dhammaguṇānussatiyā ajjhāvutthañcassa sarīrampi cetiyagharamiva pūjārahaṃ hoti, anuttaradhammādhigamāya cittaṃ namati, vītikkamitabbavatthusamāyoge cassa dhammasudhammataṃ samanussarato hirottappaṃ paccupaṭṭhāti. |
He entertains great reverence for the Dhamma and attains fullness of faith, and so on. He has much happiness and gladness. He conquers fear and dread. He is able to endure pain. He comes to feel as if he were living in the Dhamma’s presence. And his body, when the recollection of the Dhamma’s special qualities dwells in it, becomes as worthy of veneration as a shrine room. His mind tends towards the realization of the peerless Dhamma. When he encounters an opportunity for transgression, he has vivid awareness of conscience and shame on recollecting the well-regulatedness of the Dhamma. |
Uttari appaṭivijjhanto pana sugatiparāyano hoti. |
And if he penetrates no higher, he is at least headed for a happy destiny. |
Tasmā have appamādaṃ, kayirātha sumedhaso; |
Now, when a man is truly wise, His constant task will surely be |
Evaṃ mahānubhāvāya, dhammānussatiyā sadāti. |
This recollection of the Dhamma Blessed with such mighty potency. |
Idaṃ dhammānussatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with the recollection of the Dhamma in the detailed explanation. |
3. Saṅghānussatikathā Table view Original pali |
154.Saṅghānussatiṃ bhāvetukāmenāpi rahogatena paṭisallīnena "suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo, pāhuneyyo, dakkhiṇeyyo, añjalikaraṇīyo, anuttaraṃ puññakkhettaṃ lokassā"ti (a. ni. 6.10) evaṃ ariyasaṅghaguṇā anussaritabbā. |
89.One who wants to develop the recollection of the Community should go into solitary retreat and recollect the special qualities of the community of Noble Ones as follows: “The community of the Blessed One’s disciples has entered on the good way, the community of the Blessed One’s disciples has entered on the straight way, the community of the Blessed One’s disciples has entered on the true way, the community of the Blessed One’s disciples has entered on the proper way, that is to say, the four pairs of men, the eight persons; this community of the Blessed One’s disciples is fit for gifts, fit for hospitality, fit for offerings, fit for reverential salutation, as an incomparable field of merit for the world” (A III 286). |
155.Tattha suppaṭipannoti suṭṭhu paṭipanno, sammāpaṭipadaṃ anivattipaṭipadaṃ anulomapaṭipadaṃ apaccanīkapaṭipadaṃ dhammānudhammapaṭipadaṃ paṭipannoti vuttaṃ hoti. |
90. Herein, entered on the good way (supaṭipanna) is thoroughly entered on the way (suṭṭhu paṭipanna). What is meant is that it has entered on a way (paṭipanna) that is the right way (sammā-paṭipadā), the way that is irreversible, the way that is in conformity [with truth], the way that has no opposition, the way that is regulated by the Dhamma. |
Bhagavato ovādānusāsaniṃ sakkaccaṃ suṇantīti sāvakā. |
They hear (suṇanti) attentively the Blessed One’s instruction, thus they are his disciples (sāvaka—lit. “hearers”). |
Sāvakānaṃ saṅgho sāvakasaṅgho, sīladiṭṭhisāmaññatāya saṅghātabhāvamāpanno sāvakasamūhoti attho. |
The community of the disciples is the community of those disciples. The meaning is that the total of disciples forms a communality because it possesses in common both virtue and [right] view. |
Yasmā pana sā sammāpaṭipadā uju avaṅkā akuṭilā ajimhā, ariyo ca ñāyotipi vuccati, anucchavikattā ca sāmīcītipi saṅkhaṃ gatā. |
[219] That right way, being straight, unbent, uncrooked, unwarped, is called noble and true and is known as proper owing to its becomingness, |
Tasmā tampaṭipanno ariyasaṅgho ujuppaṭipanno ñāyappaṭipanno sāmīcippaṭipannotipi vutto. |
therefore the noble community that has entered on that is also said to have entered on the straight way, entered on the true way, and entered on the proper way. |
Ettha ca ye maggaṭṭhā, te sammāpaṭipattisamaṅgitāya suppaṭipannā. |
91.Those who stand on the path can be understood to have entered on the good way since they possess the right way. |
Ye phalaṭṭhā, te sammāpaṭipadāya adhigantabbassa adhigatattā atītaṃ paṭipadaṃ sandhāya suppaṭipannāti veditabbā. |
And those who stand in fruition can be understood to have entered on the good way with respect to the way that is now past since by means of the right way they have realized what should be realized. |
Apica svākkhāte dhammavinaye yathānusiṭṭhaṃ paṭipannattāpi apaṇṇakapaṭipadaṃ paṭipannattāpi suppaṭipanno. |
92. Furthermore, the Community has entered on the good way because it has entered on the way according as instructed in the well-proclaimed Dhamma and Discipline (dhamma-vinaya), and because it has entered on the immaculate way. |
Majjhimāya paṭipadāya antadvayamanupagamma paṭipannattā kāyavacīmanovaṅkakuṭilajimhadosappahānāya paṭipannattā ca ujuppaṭipannattā ca ujuppaṭipanno. |
It has entered on the straight way because it has entered on the way avoiding the two extremes and taking the middle course, and because it has entered on the way of the abandonment of the faults of bodily and verbal crookedness, tortuousness and warpedness. |
Ñāyo vuccati nibbānaṃ. |
because Nibbāna is what is called “true” |
Tadatthāya paṭipannattā ñāyappaṭipanno. |
It has entered on the true way and it has entered on the way with that as its aim. |
Yathā paṭipannā sāmīcippaṭipannārahā honti, tathā paṭipannattā sāmīcippaṭipanno. |
It has entered on the proper way because it has entered on the way of those who are worthy of proper acts [of veneration]. |
156.Yadidanti yāni imāni. |
93. The word yadidaṃ (“that is to say”) = yāni imāni. |
Cattāri purisayugānīti yugaḷavasena paṭhamamaggaṭṭho phalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugaḷāni honti. |
The four pairs of men: taking them pairwise, the one who stands on the first path and the one who stands in the first fruition as one pair, in this way there are four pairs. |
Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho eko phalaṭṭhoti iminā nayena aṭṭheva purisapuggalā honti. |
The eight persons: taking them by persons, the one who stands on the first path as one and the one who stands in the first fruition as one, in this way there are eight persons. |
Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni. |
And there in the compound purisa-puggala (persons) the words purisa and puggala have the same meaning, |
Veneyyavasena panetaṃ vuttaṃ. |
but it is expressed in this way to suit differing susceptibility to teaching. |
Esa bhagavato sāvakasaṅghoti yānimāni yugavasena cattāri purisayugāni, pāṭiekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho, āhuneyyotiādīsu ānetvā hunitabbanti āhunaṃ, dūratopi ānetvā sīlavantesu dātabbanti attho. |
This community of the Blessed One’s disciples: this community of the Blessed One’s disciples taken by pairs as the four pairs of men (purisa) and individually as the eight persons (purisa-puggala). 94.As to fit for gifts, etc.: what should be brought (ānetvā) and given (hunitabba) is a gift (āhuna—lit. “sacrifice”); the meaning is, what is to be brought even from far away and donated to the virtuous. |
Catunnaṃ paccayānametamadhivacanaṃ. |
It is a term for the four requisites. |
Taṃ āhunaṃ paṭiggahetuṃ yutto tassa mahapphalakaraṇatoti āhuneyyo. |
The Community is fit to receive that gift (sacrifice) because it makes it bear great fruit, thus it is “fit for gifts” (āhuneyya). |
Atha vā dūratopi āgantvā sabbasāpateyyampi ettha hunitabbanti āhavanīyo. |
95.Or alternatively, all kinds of property, even when the bringer comes (āgantvā) from far away, can be given (hunitabba) here, thus the Community “can be given to” (āhavanīya); |
Sakkādīnampi vā āhavanaṃ arahatīti āhavanīyo. |
or it is fit to be given to by Sakka and others, thus it “can be given to.” |
Yo cāyaṃ brāhmaṇānaṃ āhavanīyo nāma aggi, yattha hutaṃ mahapphalanti tesaṃ laddhi. |
And the brahmans’ fire is called “to be given (sacrificed) to” (āhavanīya), for they believe that what is sacrificed to it brings great fruit. |
Sace hutassa mahapphalatāya āhavanīyo, saṅghova āhavanīyo. |
[220] But if something is to be sacrificed to for the sake of the great fruit brought by what is sacrificed to it, then surely the Community should be sacrificed to; |
Saṅghe hutañhi mahapphalaṃ hoti. |
for what is sacrificed (given) to the Community has great fruit, |
Yathāha – |
according as it is said: |
"Yo ca vassasataṃ jantu, aggiṃ paricare vane; |
“Were anyone to serve the fire Out in the woods a hundred years, |
Ekañca bhāvitattānaṃ, muhuttamapi pūjaye; |
And pay one moment’s homage too To men of self-development, |
Sāyeva pūjanā seyyo, yañce vassasataṃ huta"nti. (dha. pa. 107); |
His homage would by far excel His hundred years of sacrifice” (Dhp 107). |
Tadetaṃ nikāyantare āhavanīyoti padaṃ idha āhuneyyoti iminā padena atthato ekaṃ. |
And the words āhavanīya (“to be sacrificed to”), which is used in the schools,36 is the same in meaning as this word āhuneyya (“fit for gifts”) used here. |
Byañjanato panettha kiñcimattameva nānaṃ. |
There is only the mere trifling difference of syllables. |
Iti āhuneyyo. |
So it is “fit for gifts. ” |
Pāhuneyyoti ettha pana pāhunaṃ vuccati disāvidisato āgatānaṃ piyamanāpānaṃ ñātimittānamatthāya sakkārena paṭiyattaṃ āgantukadānaṃ. |
96.Fit for hospitality (pāhuneyya): “hospitality” (pāhuna) is what a donation to visitors is called, prepared with all honours for the sake of dear and beloved relatives and friends who have come from all quarters. |
Tampi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto. |
But even more than to such objects of hospitality, it is fitting that it should be given also to the Community; |
Saṅghasadiso hi pāhunako natthi. |
for there is no object of hospitality so fit to receive hospitality as the Community |
Tathā hesa ekabuddhantare ca dissati, abbokiṇṇañca piyamanāpattakarehi dhammehi samannāgatoti. |
since it is encountered after an interval between Buddhas and possesses wholly endearing and lovable qualities. |
Evaṃ pāhunamassa dātuṃ yuttaṃ pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo. |
So it is “fit for hospitality” since the hospitality is fit to be given to it and it is fit to receive it. |
Yesaṃ pana pāhavanīyoti pāḷi, tesaṃ yasmā saṅgho pubbakāramarahati, tasmā sabbapaṭhamaṃ ānetvā ettha hunitabbanti pāhavanīyo. |
But those who take the text to be pāhavanīya (“fit to be given hospitality to”) have it that the Community is worthy to be placed first and so what is to be given should first of all be brought here and given (sabba-Paṭhamaṃ Ānetvā ettha HUNitabbaṃ), and for that reason it is “fit to be given hospitality to” (pāhavanīya) |
Sabbappakārena vā āhavanamarahatīti pāhavanīyo. |
or since it is worthy to be given to in all aspects (sabba-Pakārena ĀHAVANAṃ arahati), it is thus “fit to be given hospitality to” (pāhavanīya). |
Svāyamidha teneva atthena pāhuneyyoti vuccati. |
And here this is called pāhuneyya in the same sense. |
Dakkhiṇāti pana paralokaṃ saddahitvā dātabbadānaṃ vuccati. |
97.”Offering” (dakkhiṇa) is what a gift is called that is to be given out of faith in the world to come. |
Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā naṃ mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo. |
The Community is worthy of that offering, or it is helpful to that offering because it purifies it by making it of great fruit, thus it is fit for offerings (dakkhiṇeyya). |
Ubho hatthe sirasmiṃ patiṭṭhapetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti añjalikaraṇīyo. |
It is worthy of being accorded by the whole world the reverential salutation (añjali-kamma) consisting in placing both hands [palms together] above the head, thus it is fit for reverential salutation (añjalikaraṇīya). |
Anuttaraṃ puññakkhettaṃ lokassāti sabbalokassa asadisaṃ puññavirūhanaṭṭhānaṃ. |
98.As an incomparable field of merit for the world: as a place without equal in the world for growing merit; |
Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā virūhanaṭṭhānaṃ rañño sālikkhettaṃ rañño yavakkhettanti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ virūhanaṭṭhānaṃ. |
just as the place for growing the king’s or minister’s rice or corn is the king’s rice-field or the king’s corn-field, so the Community is the place for growing the whole world’s merit. |
Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni virūhanti. |
For the world’s various kinds of merit leading to welfare and happiness grow with the Community as their support. |
Tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassāti. |
Therefore the Community is “an incomparable field of merit for the world.” |
157.Evaṃ suppaṭipannatādibhede saṅghaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. |
99. As long as he recollects the special qualities of the Saṅgha in this way, classed as “having entered on the good way,” etc., [221] then: “On that occasion his mind is not obsessed by greed, |
Na dosa - pe - na mohapariyuṭṭhitaṃ cittaṃ hoti. |
or obsessed by hate, or obsessed by delusion; |
Ujugatamevassa tasmiṃ samaye cittaṃ hoti saṅghaṃ ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. |
his mind has rectitude on that occasion, being inspired by the Saṅgha” (A III 286). So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment. |
Saṅghaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. |
But owing to the profundity of the Community’s special qualities, or else owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption. |
Tadetaṃ saṅghaguṇānussaraṇavasena uppannattā saṅghānussaticceva saṅkhaṃ gacchati. |
And that access jhāna itself is known as “recollection of the Saṅgha” too because it arises with the recollection of the Community’s special qualities as the means. |
Imañca pana saṅghānussatiṃ anuyutto bhikkhu saṅghe sagāravo hoti sappatisso. |
100.When a bhikkhu is devoted to this recollection of the Community, he is respectful and deferential towards the Community. |
Saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti, bhayabheravasaho, dukkhādhivāsanasamattho, saṅghena saṃvāsasaññaṃ paṭilabhati. |
He attains fullness of faith, and so on. He has much happiness and bliss-(sukha). He conquers fear and dread. He is able to endure pain. He comes to feel as if he were living in the Community’s presence. |
Saṅghaguṇānussatiyā ajjhāvutthañcassa sarīraṃ sannipatitasaṅghamiva uposathāgāraṃ pūjārahaṃ hoti, saṅghaguṇādhigamāya cittaṃ namati, vītikkamitabbavatthusamāyoge cassa sammukhā saṅghaṃ passato viya hirottappaṃ paccupaṭṭhāti, uttari appaṭivijjhanto pana sugatiparāyano hoti. |
And his body, when the recollection of the Sangha’s special qualities dwells in it, becomes as worthy of veneration as an Uposatha house where the Community has met. His mind tends towards the attainment of the Community’s special qualities. When he encounters an opportunity for transgression, he has awareness of conscience and shame as vividly as if he were face to face with the Community. And if he penetrates no higher, he is at least headed for a happy destiny. |
Tasmā have appamādaṃ, kayirātha sumedhaso; |
Now, when a man is truly wise, His constant task will surely be |
Evaṃ mahānubhāvāya, saṅghānussatiyā sadāti. |
This recollection of the Saṅgha Blessed with such mighty potency. |
Idaṃ saṅghānussatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with the recollection of the Community in the detailed explanation. |
4. Sīlānussatikathā Table view Original pali |
158.Sīlānussatiṃ bhāvetukāmena pana rahogatena paṭisallīnena "aho vata me sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikānī"ti (a. ni. 6.10) evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussaritabbāni. |
101. One who wants to develop the recollection of virtue should go into solitary retreat and recollect his own different kinds of virtue in their special qualities of being untorn, etc., as follows: Indeed, my various kinds of virtue are “untorn, unrent, unblotched, unmottled, liberating, praised by the wise, not adhered to, and conducive to concentration” (A III 286). |
Tāni ca gahaṭṭhena gahaṭṭhasīlāni, pabbajitena pabbajitasīlāni. |
And a layman should recollect them in the form of laymen’s virtue while one gone forth into homelessness should recollect them in the form of the virtue of those gone forth. |
Gahaṭṭhasīlāni vā hontu pabbajitasīlāni vā, yesaṃ ādimhi vā ante vā ekampi na bhinnaṃ, tāni pariyante chinnasāṭako viya na khaṇḍānīti akhaṇḍāni. |
102. Whether they are the virtues of laymen or of those gone forth, when no one of them is broken in the beginning or in the end, not being torn like a cloth ragged at the ends, then they are untorn. |
Yesaṃ vemajjhe ekampi na bhinnaṃ, tāni majjhe vinividdhasāṭako viya na chiddānīti acchiddāni. |
When no one of them is broken in the middle, not being rent like a cloth that is punctured in the middle, then they are unrent. |
Yesaṃ paṭipāṭiyā dve vā tīṇi vā na bhinnāni, tāni piṭṭhiyā vā kucchiyā vā uṭṭhitena dīghavaṭṭādisaṇṭhānena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya na sabalānīti asabalāni. |
When they are not broken twice or thrice in succession, not being blotched like a cow whose body is some such colour as black or red with discrepant-coloured oblong or round patch appearing on her back or belly, then they are unblotched. |
Yāni antarantarā na bhinnāni, tāni visabhāgabinduvicitrā gāvī viya na kammāsānīti akammāsāni. |
When they are not broken all over at intervals, not being mottled like a cow speckled with discrepant-coloured spots, then they are unmottled. |
Avisesena vā sabbānipi sattavidhena methunasaṃyogena kodhupanāhādīhi ca pāpadhammehi anupahatattā akhaṇḍāni acchiddāni asabalāni akammāsāni. |
103. Or in general they are untorn, unrent, unblotched, unmottled when they are undamaged by the seven bonds of sexuality (I.144) and by anger and enmity and the other evil things (see §59). |
Tāniyeva taṇhādāsabyato mocetvā bhujissabhāvakaraṇena bhujissāni. |
104. Those same virtues are liberating since they liberate by freeing from the slavery of craving. |
Buddhādīhi viññūhi pasatthattā viññuppasatthāni. |
They are praised by the wise because they are praised by such wise men as Enlightened Ones. |
Taṇhādiṭṭhīhi aparāmaṭṭhatāya kenaci vā ayaṃ te sīlesu dosoti evaṃ parāmaṭṭhuṃ asakkuṇeyyatāya aparāmaṭṭhāni. |
They are not adhered to (aparāmaṭṭha) since they are not adhered to (aparāmaṭṭhattā) with craving and [false] view, or because of the impossibility of misapprehending (parāmaṭṭhuṃ) that “There is this flaw in your virtues.” |
Upacārasamādhiṃ appanāsamādhiṃ vā, atha vā pana maggasamādhiṃ phalasamādhiñcāpi saṃvattentīti samādhisaṃvattanikāni. |
They are conducive to concentration since they conduce to access concentration and absorption concentration, or to path concentration and fruition concentration. |
159.Evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussarato nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. |
105. As long as he recollects his own virtues in their special qualities of being untorn, etc., in this way, then: “On that occasion his mind is not obsessed by greed, |
Na dosa - pe - na mohapariyuṭṭhitaṃ cittaṃ hoti. |
or obsessed by hate, or obsessed by delusion, |
Ujugatamevassa tasmiṃ samaye cittaṃ hoti, sīlaṃ ārabbhāti purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. |
his mind has rectitude on that occasion, being inspired by virtue” (A III 286). So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment. |
Sīlaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. |
But owing to the profundity of the virtues’ special qualities, or owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption. |
Tadetaṃ sīlaguṇānussaraṇavasena uppannattā sīlānussaticceva saṅkhaṃ gacchati. |
And that access jhāna itself is known as “recollection of virtue” too because it arises with the virtues’ special qualities as the means. |
Imañca pana sīlānussatiṃ anuyutto bhikkhu sikkhāya sagāravo hoti sabhāgavutti, paṭisanthāre appamatto, attānuvādādibhayavirahito, aṇumattesu vajjesu bhayadassāvī, saddhādivepullaṃ adhigacchati, pītipāmojjabahulo hoti. |
106. And when a bhikkhu is devoted to this recollection of virtue, he has respect for the training. He lives in communion [with his fellows in the life of purity]. He is sedulous in welcoming. He is devoid of the fear of self-reproach and so on. He sees fear in the slightest fault. He attains fullness of faith, and so on. He has much happiness and gladness. |
Uttari appaṭivijjhanto pana sugatiparāyano hoti. |
And if he penetrates no higher, he is at least headed for a happy destiny. |
Tasmā have appamādaṃ, kayirātha sumedhaso; |
Now, when a man is truly wise, His constant task will surely be |
Evaṃ mahānubhāvāya, sīlānussatiyā sadāti. |
This recollection of his virtue Blessed with such mighty potency. |
Idaṃ sīlānussatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with the recollection of virtue in the detailed explanation. |
5. Cāgānussatikathā Table view Original pali |
160.Cāgānussatiṃ bhāvetukāmena pana pakatiyā cāgādhimuttena niccappavattadānasaṃvibhāgena bhavitabbaṃ. |
107. One who wants to develop the recollection of generosity should be naturally devoted to generosity and the constant practice of giving and sharing. |
Atha vā pana bhāvanaṃ ārabhantena ito dāni pabhuti sati paṭiggāhake antamaso ekālopamattampi dānaṃ adatvā na bhuñjissāmīti samādānaṃ katvā taṃdivasaṃ guṇavisiṭṭhesu paṭiggāhakesu yathāsatti yathābalaṃ dānaṃ datvā tattha nimittaṃ gaṇhitvā rahogatena paṭisallīnena "lābhā vata me suladdhaṃ vata me, yohaṃ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā viharāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato"ti evaṃ vigatamalamaccheratādiguṇavasena attano cāgo anussaritabbo. |
Or alternatively, if he is one who is starting the development of it, he should make the resolution: “From now on, when there is anyone present to receive, I shall not eat even a single mouthful without having given a gift.” And that very day he should give a gift by sharing according to his means and his ability with those who have distinguished qualities. When he has apprehended the sign in that, he should go into solitary retreat and recollect his own generosity in its special qualities of being free from the stain of avarice, etc., as follows: “It is gain for me, it is great gain for me, that in a generation obsessed by the stain of avarice I abide with my heart free from stain by avarice, and am freely generous and open-handed, that I delight in relinquishing, expect to be asked, and rejoice in giving and sharing” (A III 287). |
Tattha lābhā vata meti mayhaṃ vata lābhā, ye ime "āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā" iti (a. ni. 5.37) ca, "dadaṃ piyo hoti bhajanti naṃ bahū" iti (a. ni. 5.34) ca, "dadamāno piyo hoti, sataṃ dhammaṃ anukkamaṃ" iti (a. ni. 5.35) ca evamādīhi nayehi bhagavatā dāyakassa lābhā saṃvaṇṇitā, te mayhaṃ avassaṃ bhāginoti adhippāyo. |
108. Herein, it is gain for me: it is my gain, advantage. The intention is: I surely partake of those kinds of gain for a giver that have been commended by the Blessed One as follows: “A man who gives life [by giving food] shall have life either divine or human” (A III 42), and: “A giver is loved and frequented by many” (A III 40), and: “One who gives is ever loved, according to the wise man’s law” (A III 41), and so on. |
Suladdhaṃ vata meti yaṃ mayā idaṃ sāsanaṃ manussattaṃ vā laddhaṃ, taṃ suladdhaṃ vata me. |
109. It is great gain for me: it is great gain for me that this Dispensation, or the human state, has been gained by me. |
Kasmā ? |
Why? |
Yohaṃ maccheramalapariyuṭṭhitāya pajāya - pe - dānasaṃvibhāgaratoti. |
Because of the fact that “I abide with my mind free from stain by avarice … and rejoice in giving and sharing.” |
Tattha maccheramalapariyuṭṭhitāyāti maccheramalena abhibhūtāya. |
110. Herein, obsessed by the stain of avarice is overwhelmed by the stain of avarice. |
Pajāyāti pajāyanavasena sattā vuccanti. |
Generation: beings, so called owing to the fact of their being generated. |
Tasmā attano sampattīnaṃ parasādhāraṇabhāvamasahanalakkhaṇena cittassa pabhassarabhāvadūsakānaṃ kaṇhadhammānaṃ aññatarena maccheramalena abhibhūtesu sattesūti ayamettha attho. |
So the meaning here is this: among beings who are overwhelmed by the stain of avarice, which is one of the dark states that corrupt the [natural] transparency of consciousness (see A I 10) and which has the characteristic of inability to bear sharing one’s own good fortune with others. |
Vigatamalamaccherenāti aññesampi rāgadosādimalānañceva maccherassa ca vigatattā vigatamalamaccherena. |
111. Free from stain by avarice because of being both free from avarice and from the other stains, greed, hate, and the rest. |
Cetasā viharāmīti yathāvuttappakāracitto hutvā vasāmīti attho. |
I abide with my heart: I abide with my consciousness of the kind already stated, is the meaning. |
Suttesu pana mahānāmasakkassa sotāpannassa sato nissayavihāraṃ pucchato nissayavihāravasena desitattā agāraṃ ajjhāvasāmīti vuttaṃ. |
But in the sutta, “I live the home life with my heart free” (A III 287; V 331), etc., is said because it was taught there as a [mental] abiding to depend on [constantly] to Mahānāma the Sakyan, who was a stream-enterer asking about an abiding to depend on. |
Tattha abhibhavitvā vasāmīti attho. |
There the meaning is “I live overcoming …” |
Muttacāgoti vissaṭṭhacāgo. |
112. Freely generous: liberally generous. |
Payatapāṇīti parisuddhahattho. |
Open-handed: with hands that are purified. |
Sakkaccaṃ sahatthā deyyadhammaṃ dātuṃ sadā dhotahatthoyevāti vuttaṃ hoti. |
What is meant is: with hands that are always washed in order to give gifts carefully with one’s own hands. |
Vossaggaratoti vossajjanaṃ vossaggo, pariccāgoti attho. |
That I delight in relinquishing: the act of relinquishing (vossajjana) is relinquishing (vossagga); the meaning is, giving up. |
Tasmiṃ vossagge satatābhiyogavasena ratoti vossaggarato. |
To delight in relinquishing is to delight in constant devotion to that relinquishing. |
Yācayogoti yaṃ yaṃ pare yācanti, tassa tassa dānato yācanayogoti attho. |
Expect to be asked (yācayoga): accustomed to being asked (yācana-yogga) because of giving whatever others ask for, is the meaning. |
Yājayogotipi pāṭho. |
Yājayoga is a reading, |
Yajanasaṅkhātena yājena yuttoti attho. |
in which case the meaning is: devoted (yutta) to sacrifice (yāja), in other words, to sacrificing (yajana). |
Dānasaṃvibhāgaratoti dāne ca saṃvibhāge ca rato. |
And rejoice in sharing: |
Ahañhi dānañca demi, attanā paribhuñjitabbatopi ca saṃvibhāgaṃ karomi, ettheva casmi ubhaye ratoti evaṃ anussaratīti attho. |
the meaning is, he recollects thus: “I give gifts and I share out what is to be used by myself, and I rejoice in both.” |
161.Tassevaṃ vigatamalamaccheratādiguṇavasena attano cāgaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. |
113. As long as he recollects his own generosity in its special qualities of freedom from stain by avarice, etc., in this way, then: “On that occasion his mind is not obsessed by greed, |
Na dosa - pe - na mohapariyuṭṭhitaṃ cittaṃ hoti. |
or obsessed by hate, or obsessed by delusion; |
Ujugatamevassa tasmiṃ samaye cittaṃ hoti cāgaṃ ārabbhāti (a. ni. 5.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. |
his mind has rectitude on that occasion, being inspired by generosity” (A III 287). So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment. |
Cāgaguṇānaṃ pana gambhīratāya nānappakāracāgaguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. |
But owing to the profundity of the generosity’s special qualities, or owing to his being occupied in recollecting the generosity’s special qualities of many sorts, the jhāna is only access and does not reach absorption. |
Tadetaṃ cāgaguṇānussaraṇavasena uppannattā cāgānussaticceva saṅkhaṃ gacchati. |
And that access jhāna is known as “recollection of generosity” too because it arises with the generosity’s special qualities as the means. |
Imañca pana cāgānussatiṃ anuyutto bhikkhu bhiyyoso mattāya cāgādhimutto hoti, alobhajjhāsayo, mettāya anulomakārī, visārado, pītipāmojjabahulo, uttari appaṭivijjhanto pana sugatiparāyano hoti. |
114. And when a bhikkhu is devoted to this recollection of generosity, he becomes ever more intent on generosity, his preference is for non-greed, he acts in conformity with friendly-kindness, he is fearless. He has much happiness and gladness. And if he penetrates no higher, he is at least headed for a happy destiny. |
Tasmā have appamādaṃ, kayirātha sumedhaso; |
Now, when a man is truly wise, His constant task will surely be |
Evaṃ mahānubhāvāya, cāgānussatiyā sadāti. |
This recollection of his giving Blessed with such mighty potency. |
Idaṃ cāgānussatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with the recollection of generosity in the detailed explanation. |
6. Devatānussatikathā Table view Original pali |
162.Devatānussatiṃ bhāvetukāmena pana ariyamaggavasena samudāgatehi saddhādīhi guṇehi samannāgatena bhavitabbaṃ. |
115. One who wants to develop the recollection of deities should possess the special qualities of faith, etc., evoked by means of the noble path, recollect his own special qualities of faith, etc., with deities standing as witnesses, as follows: |
Tato rahogatena paṭisallīnena "santi devā cātumahārājikā, santi devā tāvatiṃsā, yāmā, tusitā, nimmānaratino, paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari, yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṃvijjati. |
and he should go into solitary retreat and “There are deities of the Realm of the Four Kings (devā cātummahārājikā), there are deities of the Realm of the Thirty-three (devā tāvatiṃsā), there are deities who are Gone to Divine bliss-(sukha) (yāmā) … who are Contented (tusitā) … who Delight in Creating (nimmānarati) … who Wield Power Over Others’ Creations (paranimmitavasavatti), there are deities of Brahmā’s Retinue (brahmakāyikā), there are deities higher than that. And those deities were possessed of faith such that on dying here they were reborn there, and such faith is present in me too. |
Yathārūpena sīlena. |
And those deities were possessed of virtue … |
Yathārūpena sutena. |
of learning … |
Yathārūpena cāgena. |
of generosity … |
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṃvijjatī"ti (a. ni. 6.10) evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇā anussaritabbā. |
of understanding such that when they died here they were reborn there, and such understanding is present in me too” (A III 287). |
Sutte pana yasmiṃ mahānāma samaye ariyasāvako attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hotīti vuttaṃ. |
116. In the sutta, however, it is said: “On the occasion, Mahānāma, on which a noble disciple recollects the faith, the virtue, the learning, the generosity, and the understanding that are both his own and of those deities,” on that occasion his mind is not obsessed by greed …” (A III 287). |
Kiñcāpi vuttaṃ, atha kho taṃ sakkhiṭṭhāne ṭhapetabbadevatānaṃ attano saddhādīhi samānaguṇadīpanatthaṃ vuttanti veditabbaṃ. |
Although this is said, it should nevertheless be understood as said for the purpose of showing that the special qualities of faith, etc., in oneself are those in the deities, making the deities stand as witnesses. |
Aṭṭhakathāyañhi devatā sakkhiṭṭhāne ṭhapetvā attano guṇe anussaratīti daḷhaṃ katvā vuttaṃ. |
For it is said definitely in the Commentary: “He recollects his own special qualities, making the deities stand as witnesses.” |
163.Tasmā pubbabhāge devatānaṃ guṇe anussaritvā aparabhāge attano saṃvijjamāne saddhādiguṇe anussarato cassa neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti. |
117. As long as in the prior stage he recollects the deities’ special qualities of faith, etc., and in the later stage he recollects the special qualities of faith, etc., existing in himself, then: “On that occasion his mind is not obsessed by greed, |
Na dosa - pe - na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti devatā ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. |
or obsessed by hate, or obsessed by delusion, his mind has rectitude on that occasion, being inspired by deities” (A III 288). So when he has suppressed the hindrances in the way already stated (§66), the jhāna factors arise in a single conscious moment. |
Saddhādiguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. |
But owing to the profundity of the special qualities of faith, etc., or owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption. |
Tadetaṃ devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasena devatānussaticceva saṅkhaṃ gacchati. |
And that access jhāna itself is known as “recollection of deities” too because it arises with the deities special qualities as the means. |
Imañca pana devatānussatiṃ anuyutto bhikkhu devatānaṃ piyo hoti manāpo, bhiyyoso mattāya saddhādivepullaṃ adhigacchati, pītipāmojjabahulo viharati. |
118. And when a bhikkhu is devoted to this recollection of deities, he becomes dearly loved by deities. He obtains even greater fullness of faith. He has much happiness and gladness. |
Uttari appaṭivijjhanto pana sugatiparāyano hoti. |
And if he penetrates no higher, he is at least headed for a happy destiny. |
Tasmā have appamādaṃ, kayirātha sumedhaso; |
Now, when a man is truly wise, His constant task will surely be |
Evaṃ mahānubhāvāya, devatānussatiyā sadāti. |
This recollection of deities Blessed with such mighty potency. |
Idaṃ devatānussatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with the recollection of deities in the detailed explanation. |
Pakiṇṇakakathā Table view Original pali |
164.Yaṃ pana etāsaṃ vitthāradesanāyaṃ "ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbhā"tiādīni vatvā "ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyatī"ti (a. ni. 6.10) vuttaṃ, tattha itipi so bhagavātiādīnaṃ atthaṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati atthavedanti vuttaṃ. |
119. Now, in setting forth the detail of these recollections, after the words, “His mind has rectitude on that occasion, being inspired by the Perfect One,” it is added: “When a noble disciple’s mind has rectitude, Mahānāma, the meaning inspires him, the law inspires him, and the application of the law makes him glad. When he is glad, happiness is born in him” (A III 285–88). Herein, the meaning inspires him should be understood as said of contentment inspired by the meaning beginning, “This Blessed One is such since he is …” (§2). |
Pāḷiṃ nissāya uppannaṃ tuṭṭhiṃ sandhāya labhati dhammavedaṃ. |
The law inspires him is said of contentment inspired by the text. |
Ubhayavasena labhati dhammūpasaṃhitaṃ pāmojjanti vuttanti veditabbaṃ. |
The application of the law makes him glad is said of both (cf. M-a I 173). |
Yañca devatānussatiyaṃ devatā ārabbhāti vuttaṃ, taṃ pubbabhāge devatā ārabbha pavattacittavasena devatāguṇasadise vā devatābhāvanipphādake guṇe ārabbha pavattacittavasena vuttanti veditabbaṃ. |
120. And when in the case of the recollection of deities inspired by deities is said, this should be understood as said either of the consciousness that occurs in the prior stage inspired by deities or of the consciousness [that occurs in the later stage] inspired by the special qualities that are similar to those of the deities and are productive of the deities’ state (cf. §117). |
165.Imā pana cha anussatiyo ariyasāvakānaññeva ijjhanti. |
121. These six recollections succeed only in noble disciples. |
Tesaṃ hi buddhadhammasaṅghaguṇā pākaṭā honti. |
For the special qualities of the Enlightened One, the Law, and the Community, are evident to them; |
Te ca akhaṇḍatādiguṇehi sīlehi, vigatamalamaccherena cāgena, mahānubhāvānaṃ devatānaṃ guṇasadisehi saddhādiguṇehi samannāgatā. |
and they possess the virtue with the special qualities of untornness, etc., the generosity that is free from stain by avarice, and the special qualities of faith, etc., similar to those of deities. |
Mahānāmasutte (a. ni. 6.10) ca sotāpannassa nissayavihāraṃ puṭṭhena bhagavatā sotāpannassa nissayavihāradassanatthameva etā vitthārato kathitā. |
122. And in the Mahānāma Sutta (A III 285 f.) they are expounded in detail by the Blessed One in order to show a stream-winner an abiding to depend upon when he asked for one. |
Gedhasuttepi "idha, bhikkhave, ariyasāvako tathāgataṃ anussarati, itipi so bhagavā - pe - ujugatamevassa tasmiṃ samaye cittaṃ hoti nikkhantaṃ muttaṃ vuṭṭhitaṃ gedhamhā. |
123. Also in the Gedha Sutta : “Here, bhikkhus, a noble disciple recollects the Perfect One in this way: That Blessed One is such since he is accomplished … His mind has rectitude on that occasion. He has renounced, got free from, emerged from cupidity. |
Gedhoti kho, bhikkhave, pañcannetaṃ kāmaguṇānamadhivacanaṃ. |
Cupidity, bhikkhus, is a term for the five cords of sense desire. |
Idampi kho, bhikkhave, ārammaṇaṃ karitvā evamidhekacce sattā visujjhantī"ti (a. ni. 6.25) evaṃ ariyasāvakassa anussativasena cittaṃ visodhetvā uttari paramatthavisuddhiadhigamatthāya kathitā. |
Some beings gain purity here by making this [recollection] their prop” (A III 312). they are expounded in order that a noble disciple should purify his consciousness by means of the recollections and so attain further purification in the ultimate sense thus (see above). |
Āyasmatā mahākaccānena desite sambādhokāsasuttepi "acchariyaṃ, āvuso, abbhutaṃ, āvuso, yāvañcidaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṃ visuddhiyā - pe - nibbānassa sacchikiriyāya yadidaṃ cha anussatiṭṭhānāni. |
124. And in the Sambādhokāsa Sutta taught by the venerable Mahā-Kaccāna they are expounded as the realization of the wide-open through the susceptibility of purification that exists in the ultimate sense only in a noble disciple thus: “It is wonderful, friends, it is marvellous how the realization of the wide-open in the crowded [house life] has been discovered by the Blessed One who knows and sees, accomplished and fully enlightened, for the purification of beings, [for the surmounting of sorrow and lamentation, for the ending of pain and grief, for the attainment of the true way], for the realization of Nibbāna, that is to say, the six stations of recollection. |
Katamāni cha? |
What six? |
Idhāvuso, ariyasāvako tathāgataṃ anussarati - pe - evamidhekacce sattā visuddhidhammā bhavantī"ti (a. ni. 6.26) evaṃ ariyasāvakasseva paramatthavisuddhidhammatāya okāsādhigamavasena kathitā. |
Here, friends, a noble disciple recollects the Perfect One … Some beings are susceptible to purification in this way” (A III 314–15). |
Uposathasuttepi "kathañca, visākhe, ariyūposatho hoti? |
125. Also in the Uposatha Sutta: “And what is the Noble Ones’ Uposatha, Visākhā? |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
It is the gradual cleansing of the mind still sullied by imperfections. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And what is the gradual cleansing of the mind still sullied by imperfections? |
Idha, visākhe, ariyasāvako tathāgataṃ anussaratī"ti (a. ni. 3.71) evaṃ ariyasāvakasseva uposathaṃ upavasato cittavisodhanakammaṭṭhānavasena uposathassa mahapphalabhāvadassanatthaṃ kathitā. |
Here, Visākhā, a noble disciple recollects the Perfect One …” (A I 206–11). they are expounded in order to show the greatness of the fruit of the Uposatha, as a mind-purifying meditation subject for a noble disciple who is observing the Uposatha. |
Ekādasanipātepi "saddho kho, mahānāma, ārādhako hoti, no assaddho. |
126. And in the Book of Elevens, (A V 328): “One who has faith is successful, Mahānāma, not one who has no faith. |
Āraddhavīriyo, upaṭṭhitasati, samāhito, paññavā, mahānāma, ārādhako hoti, no duppañño. |
One who is energetic … One whose mindfulness is established … One who is concentrated … One who has understanding is successful, Mahānāma, not one who has no understanding. |
Imesu kho tvaṃ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. |
Having established yourself in these five things, Mahānāma, you should develop six things. |
Idha tvaṃ, mahānāma, tathāgataṃ anussareyyāsi itipi so bhagavā"ti (a. ni. 11.11) evaṃ ariyasāvakasseva "tesaṃ no, bhante, nānāvihārena viharataṃ kenassa vihārena viharitabba"nti pucchato vihāradassanatthaṃ kathitā. |
Here, Mahānāma, you should recollect the Perfect One: That Blessed One is such since …” (A V 329–32). when a noble disciple has asked, “Venerable sir, in what way should we abide who abide in various ways?" they are expounded to him in order to show the way of abiding in this way (see above). |
166.Evaṃ santepi parisuddhasīlādiguṇasamannāgatena puthujjanenāpi manasi kātabbā. |
127. Still, though this is so, they can be brought to mind by an ordinary man too, if he possesses the special qualities of purified virtue, and the rest. |
Anussavavasenāpi hi buddhādīnaṃ guṇe anussarato cittaṃ pasīdatiyeva. |
For when he is recollecting the special qualities of the Buddha, etc., even only according to hearsay, his consciousness settles down, |
Yassānubhāvena nīvaraṇāni vikkhambhetvā uḷārapāmojjo vipassanaṃ ārabhitvā arahattaṃyeva sacchikareyya kaṭaandhakāravāsī phussadevatthero viya. |
by virtue of which the hindrances are suppressed. In his supreme gladness he initiates insight, and he even attains to Arahantship, like the Elder Phussadeva who dwelt at Kaṭakandhakāra. |
So kirāyasmā mārena nimmitaṃ buddharūpaṃ disvā "ayaṃ tāva sarāgadosamoho evaṃ sobhati, kathaṃ nu kho bhagavā na sobhati, so hi sabbaso vītarāgadosamoho"ti buddhārammaṇaṃ pītiṃ paṭilabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇīti. |
128. That venerable one, it seems, saw a figure of the Enlightened One created by Māra. He thought, “How good this appears despite its having greed, hate and delusion! What can the Blessed One’s goodness have been like? For he was quite without greed, hate and delusion! ” He acquired happiness with the Blessed One as object, and by augmenting his insight he reached Arahantship. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Samādhibhāvanādhikāre |
in the Treatise on the Development of Concentration |
Chaanussatiniddeso nāma |
called “The Description of Six Recollections” |
Sattamo paricchedo. |
The seventh chapter |
8. Other recollections as meditation subjects Original pali |
|
Pali |
Nyanamoli thera - english |
Maraṇassatikathā Table view Original pali |
167.Idāni ito anantarāya maraṇassatiyā bhāvanāniddeso anuppatto. |
1.[229] Now comes the description of the development of mindfulness of death, which was listed next (III.105). |
Tattha maraṇanti ekabhavapariyāpannassa jīvitindriyassa upacchedo. |
Herein, death (maraṇa) is the interruption of the life faculty included within [the limits of] a single becoming (existence). |
Yaṃ panetaṃ arahantānaṃ vaṭṭadukkhasamucchedasaṅkhātaṃ samucchedamaraṇaṃ, saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ khaṇikamaraṇaṃ, rukkho mato lohaṃ matantiādīsu sammutimaraṇañca, na taṃ idha adhippetaṃ. |
But death as termination (cutting off), in other words, the Arahant’s termination of the suffering of the round, is not intended here, nor is momentary death, in other words, the momentary dissolution of formations, nor the “death” of conventional (metaphorical) usage in such expressions as “dead tree,” “dead metal,” and so on. |
Yampi cetaṃ adhippetaṃ, taṃ kālamaraṇaṃ akālamaraṇanti duvidhaṃ hoti. |
2.As intended here it is of two kinds, that is to say, timely death and untimely death. |
Tattha kālamaraṇaṃ puññakkhayena vā āyukkhayena vā ubhayakkhayena vā hoti. |
Herein, timely death comes about with the exhaustion of merit or with the exhaustion of a life span or with both. |
Akālamaraṇaṃ kammupacchedakakammavasena. |
Untimely death comes about through kamma that interrupts [other, life-producing] kamma. |
Tattha yaṃ vijjamānāyapi āyusantānajanakapaccayasampattiyā kevalaṃ paṭisandhijanakassa kammassa vipakkavipākattā maraṇaṃ hoti, idaṃ puññakkhayena maraṇaṃ nāma. |
3.Herein, death through exhaustion of merit is a term for the kind of death that comes about owing to the result of [former] rebirth-producing kamma’s having finished ripening although favourable conditions for prolonging the continuity of a life span may be still present. |
Yaṃ gatikālāhārādisampattiyā abhāvena ajjatanakālapurisānaṃ viya vassasatamattaparimāṇassa āyuno khayavasena maraṇaṃ hoti, idaṃ āyukkhayena maraṇaṃ nāma. |
Death through exhaustion of a life span is a term for the kind of death that comes about owing to the exhaustion of the normal life span of men of today, which measures only a century owing to want of such excellence in destiny [as deities have] or in time [as there is at the beginning of an aeon] or in nutriment [as the Uttarakurus and so on have].1 |
Yaṃ pana dūsīmārakalāburājādīnaṃ viya taṅkhaṇaññeva ṭhānācāvanasamatthena kammunā upacchinnasantānānaṃ, purimakammavasena vā satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ maraṇaṃ hoti, idaṃ akālamaraṇaṃ nāma. |
Untimely death is a term for the death of those whose continuity is interrupted by kamma capable of causing them to fall (cāvana) from their place at that very moment, as in the case of Dūsi-Māra (see M I 337), Kalāburājā (see J-a III 39), etc.,2 or for the death of those whose [life’s] continuity is interrupted by assaults with weapons, etc., due to previous kamma.[230] |
Taṃ sabbampi vuttappakārena jīvitindriyupacchedena saṅgahitaṃ. |
All these are included under the interruption of the life faculty of the kinds already stated. |
Iti jīvitindriyupacchedasaṅkhātassa maraṇassa saraṇaṃ maraṇassati. |
So mindfulness of death is the remembering of death, in other words, of the interruption of the life faculty. |
168.Taṃ bhāvetukāmena rahogatena paṭisallīnena "maraṇaṃ bhavissati, jīvitindriyaṃ upacchijjissatī"ti vā, "maraṇaṃ maraṇa"nti vā yoniso manasikāro pavattetabbo. |
4.One who wants to develop this should go into solitary retreat and exercise attention wisely in this way: “Death will take place; the life faculty will be interrupted,” or “Death, death.” |
Ayoniso pavattayato hi iṭṭhajanamaraṇānussaraṇe soko uppajjati vijātamātuyā piyaputtamaraṇānussaraṇe viya. |
5.If he exercises his attention unwisely in recollecting the [possible] death of an agreeable person, sorrow arises, as in a mother on recollecting the death of her beloved child she bore; |
Aniṭṭhajanamaraṇānussaraṇe pāmojjaṃ uppajjati verīnaṃ verimaraṇānussaraṇe viya. |
and gladness arises in recollecting the death of a disagreeable person, as in enemies on recollecting the death of their enemies; |
Majjhattajanamaraṇānussaraṇe saṃvego na uppajjati matakaḷevaradassane chavaḍāhakassa viya. |
and no sense of urgency arises on recollecting the death of neutral people, as happens in a corpse-burner on seeing a dead body; |
Attano maraṇānussaraṇe santāso uppajjati ukkhittāsikaṃ vadhakaṃ disvā bhīrukajātikassa viya. |
and anxiety arises on recollecting one’s own death, as happens in a timid person on seeing a murderer with a poised dagger. |
Tadetaṃ sabbampi satisaṃvegañāṇavirahato hoti. |
6.In all that there is neither mindfulness nor sense of urgency nor knowledge. |
Tasmā tattha tattha hatamatasatte oloketvā diṭṭhapubbasampattīnaṃ sattānaṃ matānaṃ maraṇaṃ āvajjetvā satiñca saṃvegañca ñāṇañca yojetvā "maraṇaṃ bhavissatī"tiādinā nayena manasikāro pavattetabbo. |
So he should look here and there at beings that have been killed or have died, and advert to the death of beings already dead but formerly seen enjoying good things, doing so with mindfulness, with a sense of urgency and with knowledge, after which he can exercise his attention in the way beginning, “Death will take place.” |
Evaṃ pavattento hi yoniso pavatteti, upāyena pavattetīti attho. |
By so doing he exercises it wisely. He exercises it as a [right] means, is the meaning. 3 |
Evaṃ pavattayatoyeva hi ekaccassa nīvaraṇāni vikkhambhanti, maraṇārammaṇā sati saṇṭhāti, upacārappattameva kammaṭṭhānaṃ hoti. |
7.When some exercise it merely in this way, their hindrances get suppressed, their mindfulness becomes established with death as its object, and the meditation subject reaches access. |
169.Yassa pana ettāvatā na hoti, tena vadhakapaccupaṭṭhānato, sampattivipattito, upasaṃharaṇato, kāyabahusādhāraṇato, āyudubbalato, animittato, addhānaparicchedato, khaṇaparittatoti imehi aṭṭhahākārehi maraṇaṃ anussaritabbaṃ. |
8.But one who finds that it does not get so far should do his recollecting of death in eight ways, that is to say: (1) as having the appearance of a murderer, (2) as the ruin of success, (3) by comparison, (4) as to sharing the body with many, (5) as to the frailty of life, (6) as signless, (7) as to the limitedness of the extent, (8) as to the shortness of the moment. |
Tattha vadhakapaccupaṭṭhānatoti vadhakassa viya paccupaṭṭhānato. |
9.1. Herein, as having the appearance of a murderer: he should do his recollecting thus, |
Yathā hi imassa sīsaṃ chindissāmīti asiṃ gahetvā gīvāya cārayamāno vadhako paccupaṭṭhitova hoti, evaṃ maraṇampi paccupaṭṭhitamevāti anussaritabbaṃ. |
“Just as a murderer appears with a sword, thinking, ‘I shall cut this man’s head off,’ and applies it to his neck, so death appears.” |
Kasmā? |
Why? |
Saha jātiyā āgatato, jīvitaharaṇato ca. |
Because it comes with birth and it takes away life. |
Yathā hi ahicchattakamakuḷaṃ matthakena paṃsuṃ gahetvāva uggacchati, evaṃ sattā jarāmaraṇaṃ gahetvāva nibbattanti. |
10.As budding toadstools always come up lifting dust on their tops, so beings are born along with aging and death. |
Tathā hi nesaṃ paṭisandhicittaṃ uppādānantarameva jaraṃ patvā pabbatasikharato patitasilā viya bhijjati saddhiṃ sampayuttakhandhehi. |
For accordingly their rebirth-linking consciousness reaches aging immediately next to its arising and then breaks up together with its associated aggregates, like a stone that falls from the summit of a rock.[231] |
Evaṃ khaṇikamaraṇaṃ tāva saha jātiyā āgataṃ. |
So to begin with, momentary death comes along with birth. |
Jātassa pana avassaṃ maraṇato idhādhippetamaraṇampi saha jātiyā āgataṃ. |
But death is inevitable for what is born; consequently the kind of death intended here also comes along with birth. |
Tasmā esa satto jātakālato paṭṭhāya yathā nāma uṭṭhito sūriyo atthābhimukho gacchateva, gatagataṭṭhānato īsakampi na nivattati. |
11. Therefore, just as the risen sun moves on towards its setting and never turns back even for a little while from wherever it has got to, |
Yathā vā nadī pabbateyyā sīghasotā hārahārinī sandateva vattateva īsakampi na nivattati, evaṃ īsakampi anivattamāno maraṇābhimukhova yāti. |
or just as a mountain torrent sweeps by with a rapid current, ever flowing and rushing on and never turning back even for a little while, so too this living being travels on towards death from the time when he is born, and he never turns back even for a little while. |
Tena vuttaṃ – |
Hence it is said: |
"Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo; |
“Right from the very day a man Has been conceived inside a womb |
Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī"ti. (jā. 1.15.363); |
He cannot but go on and on, Nor going can he once turn back” (J-a IV 494). |
Evaṃ gacchato cassa gimhābhitattānaṃ kunnadīnaṃ khayo viya, pāto āporasānugatabandhanānaṃ dumapphalānaṃ patanaṃ viya, muggarābhitāḷitānaṃ mattikabhājanānaṃ bhedo viya, sūriyarasmisamphuṭṭhānaṃ ussāvabindūnaṃ viddhaṃsanaṃ viya ca maraṇameva āsannaṃ hoti. |
12. And whilst he goes on thus death is as near to him as drying up is to rivulets in the summer heat, as falling is to the fruits of trees when the sap reaches their attachments in the morning, as breaking is to clay pots tapped by a mallet, as vanishing is to dewdrops touched by the sun’s rays. |
Tenāha – |
Hence it is said: |
"Accayanti ahorattā, jīvitamuparujjhati; |
“The nights and days go slipping by As life keeps dwindling steadily |
Āyu khīyati maccānaṃ, kunnadīnaṃva odakaṃ. (saṃ. ni. 1.146); |
Till mortals’ span, like water pools In failing rills, is all used up” (S I 109). |
"Phalānamiva pakkānaṃ, pāto papatato bhayaṃ; |
“As there is fear, when fruits are ripe, That in the morning they will fall, |
Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ. |
So mortals are in constant fear, When they are born, that they will die. |
"Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ; |
And as the fate of pots of clay Once fashioned by the potter’s hand, |
Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ; |
Or small or big or baked or raw,4 |
Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ'. (su. ni. 581-582); |
Condemns them to be broken up, So mortals’ life leads but to death” (Sn p. 576f.). |
"Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati; |
“The dewdrop on the blade of grass Vanishes when the sun comes up; |
Evamāyu manussānaṃ, mā maṃ amma nivārayā"ti. (jā. 1.11.79); |
Such is a human span of life; So, mother, do not hinder me” (J-a IV 122). |
Evaṃ ukkhittāsiko vadhako viya saha jātiyā āgataṃ panetaṃ maraṇaṃ gīvāya asiṃ cārayamāno so vadhako viya jīvitaṃ haratiyeva, na aharitvā nivattati. |
13.So this death, which comes along with birth, is like a murderer with poised sword. And like the murderer who applies the sword to the neck, it carries off life and never returns to bring it back. |
Tasmā saha jātiyā āgatato, jīvitaharaṇato ca ukkhittāsiko vadhako viya maraṇampi paccupaṭṭhitamevāti evaṃ vadhakapaccupaṭṭhānato maraṇaṃ anussaritabbaṃ. |
That is why, since death appears like a murderer with poised sword owing to its coming along with birth and carrying off life, it should be recollected as “having the appearance of a murderer. ” |
170.Sampattivipattitoti idha sampatti nāma tāvadeva sobhati, yāva naṃ vipatti nābhibhavati, na ca sā sampatti nāma atthi, yā vipattiṃ atikkamma tiṭṭheyya. |
14. 2. As the ruin of success: here success shines as long as failure does not overcome it. And the success does not exist that might endure out of reach of failure. |
Tathā hi – |
Accordingly: |
"Sakalaṃ mediniṃ bhutvā, datvā koṭisataṃ sukhī; |
“He gave with joy a hundred millions After conquering all the earth, |
Aḍḍhāmalakamattassa, ante issarataṃ gato. |
Till in the end his realm came down To less than half a gall-nut’s worth. |
"Teneva dehabandhena, puññamhi khayamāgate; |
Yet when his merit was used up, His body breathing its last breath, |
Maraṇābhimukho sopi, asoko sokamāgato"ti. |
The Sorrowless Asoka too5 Felt sorrow face to face with death. ” |
Apica sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosānaṃ, sabboyeva lokasannivāso jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato. |
15. Furthermore, all health ends in sickness, all youth ends in aging, all life ends in death; all worldly existence is procured by birth, haunted by aging, surprised by sickness, and struck down by death. |
Tenāha – |
Hence it is said: |
"Yathāpi selā vipulā, nabhaṃ āhacca pabbatā; |
“As though huge mountains made of rock So vast they reached up to the sky |
Samantā anupariyeyyuṃ, nippothentā catuddisā. |
Were to advance from every side, Grinding beneath them all that lives, |
"Evaṃ jarā ca maccu ca, adhivattanti pāṇine; |
So age and death roll over all, |
Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse; |
Warriors, priests, merchants, and craftsmen, The outcastes and the scavengers, |
Na kiñci parivajjeti, sabbamevābhimaddati. |
Crushing all beings, sparing none. |
"Na tattha hatthīnaṃ bhūmi, na rathānaṃ na pattiyā; |
And here no troops of elephants, No charioteers, no infantry, |
Na cāpi mantayuddhena, sakkā jetuṃ dhanena vā"ti. (saṃ. ni. 1.136); |
No strategy in form of spells, No riches, serve to beat them off” (S I 102). |
Evaṃ jīvitasampattiyā maraṇavipattipariyosānataṃ vavatthapentena sampattivipattito maraṇaṃ anussaritabbaṃ. |
This is how death should be recollected as the “ruin of success” by defining it as death’s final ruining of life’s success. |
171.Upasaṃharaṇatoti parehi saddhiṃ attano upasaṃharaṇato. |
16. 3. By comparison: by comparing oneself to others. |
Tattha sattahākārehi upasaṃharaṇato maraṇaṃ anussaritabbaṃ, yasamahattato, puññamahattato, thāmamahattato, iddhimahattato, paññāmahattato, paccekabuddhato, sammāsambuddhatoti. |
Herein, death should be recollected by comparison in seven ways, that is to say: with those of great fame, with those of great merit, with those of great strength, with those of great supernormal power, with those of great understanding, with Paccekabuddhas, with fully enlightened Buddhas. |
Kathaṃ? |
How? |
Idaṃ maraṇaṃ nāma mahāyasānaṃ mahāparivārānaṃ sampannadhanavāhanānaṃ mahāsammatamandhātumahāsudassana daḷhanemi nimippabhutīnampi upari nirāsaṅkameva patitaṃ, kimaṅgaṃ pana mayhaṃ upari na patissati? |
17. Although Mahāsammata, Mandhātu, Mahāsudassana, Daḷhanemi, Nimi,6 etc.,7 were greatly famous and had a great following, and though they had amassed enormous wealth, yet death inevitably caught up with them at length, so how shall it not at length overtake me? |
Mahāyasā rājavarā, mahāsammataādayo; |
Great kings like Mahāsammata, Whose fame did spread so mightily, |
Tepi maccuvasaṃ pattā, mādisesu kathāva kāti. |
All fell into death’s power too; What can be said of those like me? |
Evaṃ tāva yasamahattato anussaritabbaṃ. |
It should be recollected in this way, firstly, by comparison with those of great fame. |
Kathaṃ puññamahattato? |
18.How by comparison with those of great merit? |
Jotiko jaṭilo uggo, meṇḍako atha puṇṇako; |
Jotika, Jaṭila, Ugga, And Meṇḍaka, and Puṇṇaka |
Ete caññe ca ye loke, mahāpuññāti vissutā; |
These, the world said, and others too, Did live most meritoriously; |
Sabbe maraṇamāpannā, mādisesu kathāva kāti. |
Yet they came one and all to death; What can be said of those like me? |
Evaṃ puññamahattato anussaritabbaṃ. |
It should be recollected in this way by comparison with those of great merit. |
Kathaṃ thāmamahattato? |
19.How by comparison with those of great strength? |
Vāsudevo baladevo, bhīmaseno yudhiṭṭhilo; |
Vāsudeva, Baladeva, Bhīmasena, Yuddhiṭṭhila, |
Cānuro yo mahāmallo, antakassa vasaṃ gatā. |
And Cāṇura the wrestler, Were in the Exterminator’s power. |
Evaṃ thāmabalūpetā, iti lokamhi vissutā; |
Throughout the world they were renowned As blessed with strength so mighty; |
Etepi maraṇaṃ yātā, mādisesu kathāva kāti. |
They too went to the realm of death; What can be said of those like me? |
Evaṃ thāmamahattato anussaritabbaṃ. |
It should be recollected in this way by comparison with those of great strength. |
Kathaṃ iddhimahattato? |
20.How by comparison with those of great supernormal power? |
Pādaṅguṭṭhakamattena, vejayantamakampayi; |
[Who] with the point of his great toe Did rock Vejayanta’s Palace towers, |
Yo nāmiddhimataṃ seṭṭho, dutiyo aggasāvako. |
The second of the chief disciples, The foremost in miraculous powers, |
Sopi maccumukhaṃ ghoraṃ, migo sīhamukhaṃ viya; |
Like a deer in a lion’s jaw, he too, Despite miraculous potency, |
Paviṭṭho saha iddhīhi, mādisesu kathāva kāti. |
Fell in the dreadful jaws of death; What can be said of those like me? |
Evaṃ iddhimahattato anussaritabbaṃ. |
It should be recollected in this way by comparison with those of great supernormal power. |
Kathaṃ paññāmahattato? |
21.How by comparison with those of great understanding? [234] |
Lokanāthaṃ ṭhapetvāna, ye caññe atthi pāṇino; |
The first of the two chief disciples Did so excel in wisdom’s art |
Paññāya sāriputtassa, kalaṃ nāgghanti soḷasiṃ. |
That, save the Helper of the World, No being is worth his sixteenth part. |
Evaṃ nāma mahāpañño, paṭhamo aggasāvako; |
But though so great was Sāriputta’s Understanding faculty, |
Maraṇassa vasaṃ patto, mādisesu kathāva kāti. |
He fell into death’s power too; What can be said of those like me? |
Evaṃ paññāmahattato anussaritabbaṃ. |
It should be recollected in this way by comparison with those of great understanding. |
Kathaṃ paccekabuddhato? |
22.How by comparison with Paccekabuddhas? |
Yepi te attano ñāṇavīriyabalena sabbakilesasattunimmathanaṃ katvā paccekabodhiṃ pattā khaggavisāṇakappā sayambhuno, tepi maraṇato na muttā, kuto panāhaṃ muccissāmīti. |
Even those who by the strength of their own knowledge and energy crushed all the enemy defilements and reached enlightenment for themselves, who [stood alone] like the horn of the rhinoceros (see Sn p. 35f.), who were self-perfected, were still not free from death. So how should I be free from it? |
Taṃ taṃ nimittamāgamma, vīmaṃsantā mahesayo; |
To help them in their search for truth The Sages various signs employed, |
Sayambhuññāṇatejena, ye pattā āsavakkhayaṃ. |
Their knowledge brought them self-perfection, Their cankers were at length destroyed. |
Ekacariyanivāsena, khaggasiṅgasamūpamā; |
Like the rhinoceros’s horn They lived alone in constancy, |
Tepi nātigatā maccuṃ, mādisesu kathāva kāti. |
But death they could no way evade; What can be said of those like me? |
Evaṃ paccekabuddhato anussaritabbaṃ. |
It should be recollected in this way by comparison with Paccekabuddhas. |
Kathaṃ sammāsambuddhato? |
23.How by comparison with fully enlightened Buddhas? |
Yopi so bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhadhammakāyo yasamahattapuññamahattathāmamahattaiddhimahattapaññāmahattānaṃ pāraṃ gato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho, sopi salilavuṭṭhinipātena mahāaggikkhandho viya maraṇavuṭṭhinipātena ṭhānaso vūpasanto. |
Even the Blessed One, whose material body was embellished with the eighty lesser details and adorned with the thirty-two marks of a great man (see MN 91; DN 30), whose Dhamma body brought to perfection the treasured qualities of the aggregates of virtue, etc.,8 made pure in every aspect, who overpassed greatness of fame, greatness of merit, greatness of strength, greatness of supernormal power and greatness of understanding, who had no equal, who was the equal of those without equal, without double, accomplished and fully enlightened—even he was suddenly quenched by the downpour of death’s rain, as a great mass of fire is quenched by the downpour of a rain of water. |
Evaṃ mahānubhāvassa, yaṃ nāmetaṃ mahesino; |
And so the Greatest Sage possessed Such mighty power in every way, |
Na bhayena na lajjāya, maraṇaṃ vasamāgataṃ. |
And it was not through fear or guilt That over him Death held his sway. |
Nillajjaṃ vītasārajjaṃ, sabbasattābhimaddanaṃ; |
No being, not even one without Guilt or pusillanimity, But will be smitten down; |
Tayidaṃ mādisaṃ sattaṃ, kathaṃ nābhibhavissatīti. |
so how I Will he not conquer those like me? |
Evaṃ sammāsambuddhato anussaritabbaṃ. |
It should be recollected in this way by comparison with fully enlightened Buddhas. |
Tassevaṃ yasamahattatādisampannehi parehi saddhiṃ maraṇasāmaññatāya attānaṃ upasaṃharitvā tesaṃ viya sattavisesānaṃ mayhampi maraṇaṃ bhavissatīti anussarato upacārappattaṃ kammaṭṭhānaṃ hotīti. |
24. When he does his recollecting in this way by comparing himself with others possessed of such great fame, etc., in the light of the universality of death, thinking, “Death will come to me even as it did to those distinguished beings,” then his meditation subject reaches access. |
Evaṃ upasaṃharaṇato maraṇaṃ anussaritabbaṃ. |
This is how death should be recollected by comparison. |
172.Kāyabahusādhāraṇatoti ayaṃ kāyo bahusādhāraṇo. |
25. 4. As to the sharing of the body with many: this body is shared by many. |
Asītiyā tāva kimikulānaṃ sādhāraṇo, tattha chavinissitā pāṇā chaviṃ khādanti, cammanissitā cammaṃ khādanti, maṃsanissitā maṃsaṃ khādanti, nhārunissitā nhāruṃ khādanti, aṭṭhinissitā aṭṭhiṃ khādanti, miñjanissitā miñjaṃ khādanti. |
Firstly, it is shared by the eighty families of worms. There too, creatures live in dependence on the outer skin, feeding on the outer skin; creatures live in dependence on the inner skin, feeding on the inner skin; creatures live in dependence on the flesh, feeding on the flesh; creatures live in dependence on the sinews, feeding on the sinews; creatures live in dependence on the bones, feeding on the bones; and creatures live in dependence on the marrow, feeding on the marrow. |
Tattheva jāyanti jīyanti mīyanti, uccārapassāvaṃ karonti. |
And there they are born, grow old and die, evacuate, and make water; |
Kāyova nesaṃ sūtigharañceva gilānasālā ca susānañca vaccakuṭi ca passāvadoṇikā ca. |
and the body is their maternity home, their hospital, their charnel-ground, their privy and their urinal. |
Svāyaṃ tesampi kimikulānaṃ pakopena maraṇaṃ nigacchatiyeva. |
The body can also be brought to death with the upsetting of these worms. |
Yathā ca asītiyā kimikulānaṃ, evaṃ ajjhattikānaṃyeva anekasatānaṃ rogānaṃ bāhirānañca ahivicchikādīnaṃ maraṇassa paccayānaṃ sādhāraṇo. |
And just as it is shared with the eighty families of worms, so too it is shared by the several hundred internal diseases, as well as by such external causes of death as snakes, scorpions, and what not. |
Yathā hi catumahāpathe ṭhapite lakkhamhi sabbadisāhi āgatā sarasattitomarapāsāṇādayo nipatanti, evaṃ kāyepi sabbupaddavā nipatanti. |
26.And just as when a target is set up at a crossroads and then arrows, spears, pikes, stones, etc., come from all directions and fall upon it, so too all kinds of accidents befall the body, |
Svāyaṃ tesampi upaddavānaṃ nipātena maraṇaṃ nigacchatiyeva. |
and it also comes to death through these accidents befalling it. |
Tenāha bhagavā – "idha, bhikkhave, bhikkhu divase nikkhante rattiyā paṭihitāya iti paṭisañcikkhati, bahukā kho me paccayā maraṇassa, ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṅkiriyā, so mamassa antarāyo, upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo"ti. |
Hence the Blessed One said: “Here, bhikkhus, when day is departing and night is drawing on,9 a bhikkhu considers thus: ‘In many ways I can risk death. A snake may bite me, or a scorpion may sting me, or a centipede may sting me. I might die of that, and that would set me back. Or I might stumble and fall, or the food I have eaten might disagree with me, or my bile might get upset, or my phlegm might get upset [and sever my joints as it were] like knives. I might die of that, and that would set me back’” (A III 306). |
Evaṃ (a. ni. 6.20) kāyabahusādhāraṇato maraṇaṃ anussaritabbaṃ. |
That is how death should be recollected as to sharing the body with many. |
173.Āyudubbalatoti āyu nāmetaṃ abalaṃ dubbalaṃ. |
27. 5. As to the frailty of life: this life is impotent and frail. |
Tathā hi sattānaṃ jīvitaṃ assāsapassāsūpanibaddhañceva iriyāpathūpanibaddhañca sītuṇhūpanibaddhañca mahābhūtūpanibaddhañca āhārūpanibaddhañca. |
For the life of beings is bound up with breathing, it is bound up with the postures, it is bound up with cold and heat, it is bound up with the primary elements, and it is bound up with nutriment. |
Tadetaṃ assāsapassāsānaṃ samavuttitaṃ labhamānameva pavattati. |
28. Life occurs only when the in-breaths and out-breaths occur evenly. |
Bahi nikkhantanāsikavāte pana anto apavisante, paviṭṭhe vā anikkhamante mato nāma hoti. |
But when the wind in the nostrils that has gone outside does not go in again, or when that which has gone inside does not come out again, then a man is reckoned to be dead. |
Catunnaṃ iriyāpathānampi samavuttitaṃ labhamānameva pavattati. |
And it occurs only when the four postures are found occurring evenly. [236] |
Aññataraññatarassa pana adhimattatāya āyusaṅkhārā upacchijjanti. |
But with the prevailing of anyone of them the life process is interrupted. |
Sītuṇhānampi samavuttitaṃ labhamānameva pavattati. |
And it occurs only when cold and heat are found occurring evenly. |
Atisītena pana atiuṇhena vā abhibhūtassa vipajjati. |
But it fails when a man is overcome by excessive cold or heat. |
Mahābhūtānampi samavuttitaṃ labhamānameva pavattati. |
And it occurs only when the four primary elements are found occurring evenly. |
Pathavīdhātuyā pana āpodhātuādīnaṃ vā aññataraññatarassa pakopena balasampannopi puggalo patthaddhakāyo vā atisārādivasena kilinnapūtikāyo vā mahāḍāhapareto vā sambhijjamānasandhibandhano vā hutvā jīvitakkhayaṃ pāpuṇāti. |
But with the disturbance of the earth element even a strong man’s life can be terminated if his body becomes rigid, or with the disturbance of one of the elements beginning with water if his body becomes flaccid and petrified with a flux of the bowels, etc., or if he is consumed by a bad fever, or if he suffers a severing of his limb-joint ligatures (cf. XI.102). |
Kabaḷīkārāhārampi yuttakāle labhantasseva jīvitaṃ pavattati, āhāraṃ alabhamānassa pana parikkhayaṃ gacchatīti. |
And life occurs only in one who gets physical nutriment at the proper time; but if he gets none, he uses his life up. |
Evaṃ āyudubbalato maraṇaṃ anussaritabbaṃ. |
This is how death should be recollected as to the frailty of life. |
174.Animittatoti avavatthānato, paricchedābhāvatoti attho. |
29. 6. As signless: as indefinable. The meaning is that it is unpredictable. |
Sattānaṃ hi – |
For in the case of all beings: |
Jīvitaṃ byādhi kālo ca, dehanikkhepanaṃ gati; |
The span, the sickness, and the time, and where The body will be laid, the destiny: |
Pañcete jīvalokasmiṃ, animittā na nāyare. |
The living world can never know10 these things; There is no sign foretells when they will be. |
Tattha jīvitaṃ tāva "ettakameva jīvitabbaṃ, na ito para"nti vavatthānābhāvato animittaṃ. |
30.Herein, firstly the span has no sign because there is no definition such as: Just so much must be lived, no more than that. |
Kalalakālepi hi sattā maranti, abbudapesighanamāsikadvemāsatemāsacatumāsapañcamāsadasamāsakālepi. |
For beings [die in the various stages of the embryo, namely], at the time of the kalala, of the abbuda, of the pesi, of the ghana, at one month gone, two months gone, three months gone, four months gone, five months gone … ten months gone, |
Kucchito nikkhantasamayepi. |
and on the occasion of coming out of the womb. |
Tato paraṃ vassasatassa antopi bahipi marantiyeva. |
And after that they die this side or the other of the century. |
Byādhipi "imināva byādhinā sattā maranti, nāññenā"ti vavatthānābhāvato animitto. |
31.And the sickness has no sign because there is no definition such as: Beings die only of this sickness, not of any other. |
Cakkhurogenāpi hi sattā maranti, sotarogādīnaṃ aññatarenāpi. |
For beings die of eye disease or of any one among those beginning with ear disease (see A V 110). |
Kālopi "imasmiṃyeva kāle maritabbaṃ, nāññasmi"nti evaṃ vavatthānābhāvato animitto. |
32.And the time has no sign because there is no definition such as: One has to die only at this time, not at any other. |
Pubbaṇhepi hi sattā maranti, majjhanhikādīnaṃ aññatarasmimpi. |
For beings die in the morning and at any of the other times such as noon. |
Dehanikkhepanampi "idheva mīyamānānaṃ dehena patitabbaṃ, nāññatrā"ti evaṃ vavatthānābhāvato animittaṃ. |
33. And where the body will be laid down has no sign because there is no definition such as: When people die, they must drop their bodies only here, not anywhere else. |
Antogāme jātānaṃ hi bahigāmepi attabhāvo patati. |
For the person of those born inside a village is dropped outside the village, |
Bahigāme jātānampi antogāme. |
and that of those born outside the village is dropped inside it. |
Tathā thalajānaṃ vā jale, jalajānaṃ vā thaleti anekappakārato vitthāretabbaṃ. |
Likewise that of those born in water is dropped on land, and that of those born on land in water. And this can be multiplied in many ways. |
Gatipi "ito cutena idha nibbattitabba"nti evaṃ vavatthānābhāvato animittā. |
34. And the destiny has no sign because there is no definition such as: One who dies there must be reborn here. |
Devalokato hi cutā manussesupi nibbattanti, manussalokato cutā devalokādīnampi yattha katthaci nibbattantīti evaṃ yantayuttagoṇo viya gatipañcake loko samparivattatīti evaṃ animittato maraṇaṃ anussaritabbaṃ. |
For there are some who die in a divine world and are reborn in the human world, and there are some who die in the human world and are reborn in a divine world, and so on. And in this way the world goes round and round the five kinds of destinies like an ox harnessed to a machine. This is how death should be recollected as signless. |
175.Addhānaparicchedatoti manussānaṃ jīvitassa nāma etarahi paritto addhā. |
35. 7. As to the limitedness of the extent: the extent of human life is short now. |
Yo ciraṃ jīvati, so vassasataṃ, appaṃ vā bhiyyo. |
One who lives long lives a hundred years, more or less. |
Tenāha bhagavā – "appamidaṃ, bhikkhave, manussānaṃ āyu, gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. |
Hence the Blessed One said: “Bhikkhus, this human life span is short. There is a new life to be gone to, there are profitable [deeds] to be done, there is the life of purity to be led. There is no not dying for the born. |
Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ, appaṃ vā bhiyyoti. |
He who lives long lives a hundred years, more or less …” |
Appamāyumanussānaṃ, hīḷeyya naṃ suporiso; |
“The life of humankind is short; A wise man holds it in contempt |
Careyyādittasīsova, natthi maccussa nāgamoti. (saṃ. ni. 1.145); |
And acts as one whose head is burning; Death will never fail to come” (S I 108). |
Aparampi āha – "bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosī"ti sabbampi sattahi upamāhi alaṅkataṃ suttaṃ vitthāretabbaṃ. |
And he said further: “Bhikkhus, there was once a teacher called Araka …” (A IV 136), all of which sutta should be given in full, adorned as it is with seven similes. |
Aparampi āha – "yocāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. |
36. And he said further: “Bhikkhus, when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live a night and day that I may attend to the Blessed One’s teaching, surely much could be done by me,’ |
Yocāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. |
and when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live a day that I may attend to the Blessed One’s teaching, surely much could be done by me,’ |
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ ekaṃ piṇḍapātaṃ bhuñjāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. |
|
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. |
and when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live as long as it takes to chew and swallow four or five mouthfuls that I may attend to the Blessed One’s teaching, surely much could be done by me’ |
Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti, dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya. |
—these are called bhikkhus who dwell in negligence and slackly develop mindfulness of death for the destruction of cankers. [238] |
Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. |
37. “And, bhikkhus, when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live for as long as it takes to chew and swallow a single mouthful that I may attend to the Blessed One’s teaching, surely much could be done by me,’ |
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti. |
and when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live as long as it takes to breathe in and breathe out, or as long as it takes to breathe out and breathe in, that I may attend to the Blessed One’s teaching, surely much could be done by me’ |
Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti, tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāyā"ti (a. ni. 6.19). |
—these are called bhikkhus who dwell in diligence and keenly develop mindfulness of death for the destruction of cankers” (A III 305–6). |
Evaṃ catupañcālopasaṅkhādanamattaṃ avissāsiyo paritto jīvitassa addhāti evaṃ addhānaparicchedato maraṇaṃ anussaritabbaṃ. |
38.So short in fact is the extent of life that it is not certain even for as long as it takes to chew and swallow four or five mouthfuls. |
176.Khaṇaparittatoti paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittappavattimattoyeva. |
8. As to the shortness of the moment: in the ultimate sense the life-moment of living beings is extremely short, being only as much as the occurrence of a single conscious moment. |
Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evameva ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ. |
Just as a chariot wheel, when it is rolling, rolls [that is, touches the ground] only on one point of [the circumference of] its tire, and, when it is at rest, rests only on one point, so too, the life of living beings lasts only for a single conscious moment. |
Tasmiṃ citte niruddhamatte satto niruddhoti vuccati. |
When that consciousness has ceased, the being is said to have ceased, |
Yathāha – "atīte cittakkhaṇe jīvittha, na jīvati, na jīvissati. |
according as it is said: “In a past conscious moment he did live, not he does live, not he will live. |
Anāgate cittakkhaṇe na jīvittha, na jīvati, jīvissati. |
In a future conscious moment not he did live, not he does live, he will live. |
Paccuppanne cittakkhaṇe na jīvittha, jīvati, na jīvissati. |
In the present conscious moment not he did live, he does live, not he will live.” |
"Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā; |
“Life, person, pleasure, pain—just these alone |
Ekacittasamāyuttā, lahu so vattate khaṇo. |
Join in one conscious moment that flicks by. |
"Ye niruddhā marantassa, tiṭṭhamānassa vā idha; |
Ceased aggregates of those dead or alive |
Sabbepi sadisā khandhā, gatā appaṭisandhikā. |
Are all alike, gone never to return. |
"Anibbattena na jāto, paccuppannena jīvati; |
No [world is] born if [consciousness is] not Produced; when that is present, then it lives; |
Cittabhaṅgā mato loko, paññatti paramatthiyā"ti. (mahāni. 39); |
When consciousness dissolves, the world is dead: The highest sense this concept will allow”11 (Nidd I 42). |
Evaṃ khaṇaparittato maraṇaṃ anussaritabbaṃ. |
This is how death should be recollected as to the shortness of the moment. |
177.Iti imesaṃ aṭṭhannaṃ ākārānaṃ aññataraññatarena anussaratopi punappunaṃ manasikāravasena cittaṃ āsevanaṃ labhati, maraṇārammaṇā sati santiṭṭhati, nīvaraṇāni vikkhambhanti, jhānaṅgāni pātubhavanti. |
40.So while he does his recollecting by means of one or other of these eight ways, his consciousness acquires [the support of] repetition owing to the reiterated attention, mindfulness settles down with death as its object, the hindrances are suppressed, and the jhāna factors make their appearance. |
Sabhāvadhammattā pana saṃvejanīyattā ca ārammaṇassa appanaṃ appatvā upacārappattameva jhānaṃ hoti. |
But since the object is stated with individual essences,12 and since it awakens a sense of urgency, the jhāna does not reach absorption and is only access. [239] |
Lokuttarajjhānaṃ pana dutiyacatutthāni ca āruppajjhānāni sabhāvadhammepi bhāvanāvisesena appanaṃ pāpuṇanti. |
Now, with special development, the supramundane jhāna and the second and the fourth immaterial jhānas reach absorption even with respect to states with individual essences. |
Visuddhibhāvanānukkamavasena hi lokuttaraṃ appanaṃ pāpuṇāti. |
For the supramundane reaches absorption by means of progressive development of the purification |
Ārammaṇātikkamabhāvanāvasena āruppaṃ. |
and the immaterial jhānas do so by means of development consisting in the surmounting of the object (see Ch. X) |
Appanāpattasseva hi jhānassa ārammaṇasamatikkamanamattaṃ tattha hoti. |
since there [in those two immaterial jhānas] there is merely the surmounting of the object of jhāna that had already reached absorption. |
Idha pana tadubhayampi natthi. |
But here [in mundane mindfulness of death] there is neither |
Tasmā upacārappattameva jhānaṃ hoti. |
so the jhāna only reaches access. |
Tadetaṃ maraṇassatibalena uppannattā maraṇassaticceva saṅkhaṃ gacchati. |
And that access is known as “mindfulness of death” too since it arises through its means. |
Imañca pana maraṇassatiṃ anuyutto bhikkhu satataṃ appamatto hoti, sabbabhavesu anabhiratisaññaṃ paṭilabhati, jīvitanikantiṃ jahāti, pāpagarahī hoti, asannidhibahulo parikkhāresu vigatamalamacchero, aniccasaññā cassa paricayaṃ gacchati, tadanusāreneva dukkhasaññā anattasaññā ca upaṭṭhāti. |
41. A bhikkhu devoted to mindfulness of death is constantly diligent. He acquires perception of disenchantment with all kinds of becoming (existence). He conquers attachment to life. He condemns evil. He avoids much storing. He has no stain of avarice about requisites. Perception of impermanence grows in him, following upon which there appear the perceptions of pain and not-self. |
Yathā abhāvitamaraṇā sattā sahasā vāḷamigayakkhasappacoravadhakābhibhūtā viya maraṇasamaye bhayaṃ santāsaṃ sammohaṃ āpajjanti, evaṃ anāpajjitvā abhayo asammūḷho kālaṃ karoti. |
But while beings who have not developed [mindfulness of] death fall victims to fear, horror and confusion at the time of death as though suddenly seized by wild beasts, spirits, snakes, robbers, or murderers, he dies undeluded and fearless without falling into any such state. |
Sace diṭṭheva dhamme amataṃ nārādheti, kāyassa bhedā sugatiparāyano hoti. |
And if he does not attain the deathless here and now, he is at least headed for a happy destiny on the breakup of the body. |
Tasmā have appamādaṃ, kayirātha sumedhaso; |
Now, when a man is truly wise, His constant task will surely be |
Evaṃ mahānubhāvāya, maraṇassatiyā sadāti. |
This recollection about death Blessed with such mighty potency. |
Idaṃ maraṇassatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with the recollection of death in the detailed explanation. |
Kāyagatāsatikathā Table view Original pali |
178.Idāni yaṃ taṃ aññatra buddhuppādā appavattapubbaṃ sabbatitthiyānaṃ avisayabhūtaṃ tesu tesu suttantesu "ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati. |
42. Now comes the description of the development of mindfulness occupied with the body as a meditation subject, which is never promulgated except after an Enlightened One’s arising, and is outside the province of any sectarians. It has been commended by the Blessed One in various ways in different suttas thus: “Bhikkhus, when one thing is developed and repeatedly practiced, it leads to a supreme sense of urgency, |
Mahato atthāya saṃvattati. |
to supreme benefit, |
Mahato yogakkhemāya saṃvattati. |
to supreme surcease of bondage, |
Mahato satisampajaññāya saṃvattati. |
to supreme mindfulness and full awareness, |
Ñāṇadassanapaṭilābhāya saṃvattati. |
to acquisition of knowledge and vision, |
Diṭṭhadhammasukhavihārāya saṃvattati. |
to a happy life here and now, |
Vijjāvimuttiphalasacchikiriyāya saṃvattati. |
to realization of the fruit of clear vision and deliverance. |
Katamo ekadhammo? |
What is that one thing? |
Kāyagatā sati… (a. ni. 1.563 ādayo). |
It is mindfulness occupied with the body” (A I 43). |
Amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjanti. |
And thus: “Bhikkhus, they savour the deathless who savour mindfulness occupied with the body; |
Amataṃ te, bhikkhave, na paribhuñjanti, ye kāyagatāsatiṃ na paribhuñjanti. |
they do not savour the deathless who do not savour mindfulness occupied with the body.13 |
Amataṃ tesaṃ, bhikkhave, paribhuttaṃ… aparibhuttaṃ… parihīnaṃ… aparihīnaṃ… viraddhaṃ… aviraddhaṃ, yesaṃ kāyagatāsati āraddhāti (a. ni. 1.603) evaṃ bhagavatā anekehi ākārehi pasaṃsitvā "kathaṃ bhāvitā, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? |
They have savoured the deathless who have savoured mindfulness occupied with the body; they have not savoured … They have neglected … they have not neglected … They have missed … they have found the deathless who have found mindfulness occupied with the body” (A I 45). And it has been described in fourteen sections in the passage beginning, “And how developed, bhikkhus, how repeatedly practiced is mindfulness occupied with the body of great fruit, of great benefit? |
Idha, bhikkhave, bhikkhu araññagato vā"tiādinā (ma. ni. 3.154) nayena ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikkūlamanasikārapabbaṃ, dhātumanasikārapabbaṃ, navasivathikapabbānīti imesaṃ cuddasannaṃ pabbānaṃ vasena kāyagatāsatikammaṭṭhānaṃ niddiṭṭhaṃ, tassa bhāvanāniddeso anuppatto. |
Here, bhikkhus, a bhikkhu, gone to the forest …” (M III 89), that is to say, the sections on breathing, on postures, on the four kinds of full awareness, on attention directed to repulsiveness, on attention directed to elements, and on the nine charnel-ground contemplations. |
Tattha yasmā iriyāpathapabbaṃ catusampajaññapabbaṃ dhātumanasikārapabbanti imāni tīṇi vipassanāvasena vuttāni. |
43.Herein, the three, that is to say, the sections on postures, on the four kinds of full awareness (see M-a I 253f. ), and on attention directed to elements, as they are stated [in that sutta], deal with insight. |
Nava sivathikapabbāni vipassanāñāṇesuyeva ādīnavānupassanāvasena vuttāni. |
Then the nine sections on the charnel- ground contemplations, as stated there, deal with that particular phase of insight knowledge called contemplation of danger. |
Yāpi cettha uddhumātakādīsu samādhibhāvanā ijjheyya, sā asubhaniddese pakāsitāyeva. |
And any development of concentration in the bloated, etc., that might be implied there has already been explained in the Description of Foulness (Ch. VI). |
Ānāpānapabbaṃ pana paṭikkūlamanasikārapabbañca imānevettha dve samādhivasena vuttāni. |
So there are only the two, that is, the sections on breathing and on directing attention to repulsiveness, that, as stated there, deal with concentration. |
Tesu ānāpānapabbaṃ ānāpānassativasena visuṃ kammaṭṭhānaṃyeva. |
Of these two, the section on breathing is a separate meditation subject, namely, mindfulness of breathing. |
Yaṃ panetaṃ "puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati. |
[Text] 44.What is intended here as mindfulness occupied with the body is the thirty- two aspects. This meditation subject is taught as the direction of attention to repulsiveness thus: “Again, bhikkhus, a bhikkhu reviews this body, up from the soles of the feet and down from the top of the hair and contained in the skin, as full of many kinds of filth thus: |
Atthi imasmiṃ kāye kesā lomā - pe - mutta"nti (ma. ni. 3.154) evaṃ matthaluṅgaṃ aṭṭhimiñjena saṅgahetvā paṭikkūlamanasikāravasena desitaṃ dvattiṃsākārakammaṭṭhānaṃ, idamidha kāyagatāsatīti adhippetaṃ. |
In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidney, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine” (M III 90), the brain being included in the bone marrow in this version [with a total of only thirty-one aspects]. |
179.Tatthāyaṃ pāḷivaṇṇanāpubbaṅgamo bhāvanāniddeso. |
45.Here is the description of the development introduced by a commentary on the text. |
Imameva kāyanti imaṃ catumahābhūtikaṃ pūtikāyaṃ. |
[Word Commentary] This body: this filthy body constructed out of the four primary elements. |
Uddhaṃ pādatalāti pādatalato upari. |
Up from the soles of the feet: from the soles of the feet upwards. |
Adho kesamatthakāti kesaggato heṭṭhā. |
Down from the top of the hair: from the highest part of the hair downwards. |
Tacapariyantanti tiriyaṃ tacaparicchinnaṃ. |
Contained in the skin: terminated all round by the skin. |
Pūraṃ nānappakārassa asucino paccavekkhatīti nānappakārakesādiasucibharito ayaṃ kāyoti passati. |
Reviews … as full of many kinds of filth: [241] he sees that this body is packed with the filth of various kinds beginning with head hairs. |
Kathaṃ? |
How? |
Atthi imasmiṃ kāye kesā - pe - muttanti. |
“In this body there are head hairs … urine. ” |
Tattha atthīti saṃvijjanti. |
46. Herein, there are means, there are found. |
Imasminti yvāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyanto pūro nānappakārassa asucinoti vuccati, tasmiṃ. |
In this: in this, which is expressed thus: “Up from the soles of the feet and down from the top of the hair and contained in the skin, as full of many kinds of filth. |
Kāyeti sarīre. |
” Body: the carcass; |
Sarīraṃ hi asucisañcayato kucchitānaṃ kesādīnañceva cakkhurogādīnañca rogasatānaṃ āyabhūtato kāyoti vuccati. |
for it is the carcass that is called “body” (kāya) because it is a conglomeration of filth, because such vile (kucchita) things as the head hairs, etc., and the hundred diseases beginning with eye disease, have it as their origin (āya). |
Kesā lomāti ete kesādayo dvattiṃsākārā. |
Head hairs, body hairs: these things beginning with head hairs are the thirty- two aspects. |
Tattha atthi imasmiṃ kāye kesā, atthi imasmiṃ kāye lomāti evaṃ sambandho veditabbo. |
The construction here should be understood in this way: In this body there are head hairs, in this body there are body hairs. |
Imasmiṃ hi pādatalā paṭṭhāya upari, kesamatthakā paṭṭhāya heṭṭhā, tacato paṭṭhāya paritoti ettake byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādiṃ vā aṇumattampi sucibhāvaṃ passati, atha kho paramaduggandhajegucchaṃ asirikadassanaṃ nānappakāraṃ kesalomādibhedaṃ asuciṃyeva passati. |
47. No one who searches throughout the whole of this fathom-long carcass, starting upwards from the soles of the feet, starting downwards from the top of the head, and starting from the skin all round, ever finds even the minutest atom at all beautiful in it, such as a pearl, or a gem, or beryl, or aloes,14 or saffron, or camphor, or talcum powder; on the contrary he finds nothing but the various very malodorous, offensive, drab-looking sorts of filth consisting of the head hairs, body hairs, and the rest. |
Tena vuttaṃ "atthi imasmiṃ kāye kesā lomā - pe - mutta"nti. |
Hence it is said: “In this body there are head hairs, body hairs … urine. ” |
Ayamettha padasambandhato vaṇṇanā. |
This is the commentary on the word-construction here. |
180.Imaṃ pana kammaṭṭhānaṃ bhāvetukāmena ādikammikena kulaputtena vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā idaṃ kammaṭṭhānaṃ gahetabbaṃ. |
[Development] 48. Now, a clansman who, as a beginner, wants to develop this meditation subject should go to a good friend of the kind already described (III. 61–73) and learn it. |
Tenāpissa kammaṭṭhānaṃ kathentena sattadhā uggahakosallaṃ dasadhā ca manasikārakosallaṃ ācikkhitabbaṃ. |
And the teacher who expounds it to him should tell him the sevenfold skill in learning and the tenfold skill in giving attention. |
Tattha vacasā manasā vaṇṇato saṇṭhānato disato okāsato paricchedatoti evaṃ sattadhā uggahakosallaṃ ācikkhitabbaṃ. |
[The Sevenfold Skill in Learning] Herein, the sevenfold skill in learning should be told thus: (1) as verbal recitation, (2) as mental recitation, (3) as to colour, (4) as to shape, (5) as to direction, (6) as to location, (7) as to delimitation. |
Imasmiṃ hi paṭikkūlamanasikārakammaṭṭhāne yopi tipiṭako hoti, tenāpi manasikārakāle paṭhamaṃ vācāya sajjhāyo kātabbo. |
49. 1. This meditation subject consists in giving attention to repulsiveness. Even if one is master of the Tipiṭaka, the verbal recitation should still be done at the time of first giving it attention. |
Ekaccassa hi sajjhāyaṃ karontasseva kammaṭṭhānaṃ pākaṭaṃ hoti malayavāsī mahādevattherassa santike uggahitakammaṭṭhānānaṃ dvinnaṃ therānaṃ viya. |
For the meditation subject only becomes evident to some through recitation, as it did to the two elders who learned the meditation subject from the Elder Mahā Deva of the Hill Country (Malaya). |
Thero kira tehi kammaṭṭhānaṃ yācito cattāro māse imaṃyeva sajjhāyaṃ karothāti dvattiṃsākārapāḷiṃ adāsi. |
On being asked for the meditation subject, it seems, the elder [242] gave the text of the thirty-two aspects, saying, “Do only this recitation for four months. |
Te kiñcāpi nesaṃ dve tayo nikāyā paguṇā, padakkhiṇaggāhitāya pana cattāro māse dvattiṃsākāraṃ sajjhāyantāva sotāpannā ahesuṃ. |
” Although they were familiar respectively with two and three Piṭakas, it was only at the end of four months of recitation of the meditation subject that they became stream-enterers, with right apprehension [of the text]. |
Tasmā kammaṭṭhānaṃ kathentena ācariyena antevāsiko vattabbo "paṭhamaṃ tāva vācāya sajjhāyaṃ karohī"ti. |
So the teacher who expounds the meditation subject should tell the pupil to do the recitation verbally first. |
Karontena ca tacapañcakādīni paricchinditvā anulomapaṭilomavasena sajjhāyo kātabbo. |
50.Now, when he does the recitation, he should divide it up into the “skin pentad,” etc., and do it forwards and backwards. |
Kesā lomā nakhā dantā tacoti hi vatvā puna paṭilomato taco dantā nakhā lomā kesāti vattabbaṃ. |
After saying “Head hairs, body hairs, nails, teeth, skin,” he should repeat it backwards, “Skin, teeth, nails, body hairs, head hairs. ” |
Tadanantaraṃ vakkapañcake maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkanti vatvā puna paṭilomato vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ. |
51.Next to that, with the “kidney pentad,” after saying “Flesh, sinews, bones, bone marrow, kidney,” he should repeat it backwards, “Kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs. ” |
Tato papphāsapañcake hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsanti vatvā puna paṭilomato papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ. |
52.Next, with the “lungs pentad,” after saying “Heart, liver, midriff, spleen, lungs,” he should repeat it backwards, “Lungs, spleen, midriff, liver, heart; kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs. ” |
Tato matthaluṅgapañcake antaṃ antaguṇaṃ udariyaṃ karīsaṃ matthaluṅganti vatvā puna paṭilomato matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ. |
53.Next, with the “brain pentad,” after saying “Bowels, entrails, gorge, dung, brain,” he should repeat it backwards, “Brain, dung, gorge, entrails, bowels; lungs, spleen, midriff, liver, heart; kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs. ” |
Tato medachakke pittaṃ semhaṃ pubbo lohitaṃ sedo medoti vatvā puna paṭilomato medo sedo lohitaṃ pubbo semhaṃ pittaṃ, matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ. |
54.Next, with the “fat sextad,” after saying “Bile, phlegm, pus, blood, sweat, fat,” he should repeat it backwards, “Fat, sweat, blood, pus, phlegm, bile; brain, dung, gorge, entrails, bowels; lungs, spleen, midriff, liver, heart; kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs. ” |
Tato muttachakke assu vasā kheḷo siṅghāṇikā lasikā muttanti vatvā puna paṭilomato muttaṃ lasikā siṅghāṇikā kheḷo vasā assu, medo sedo lohitaṃ pubbo semhaṃ pittaṃ, matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ. |
55.Next, with the “urine sextad,” after saying “Tears, grease, spittle, snot, oil of the joints, urine,” he should repeat it backwards, “Urine, oil of the joints, snot, spittle, grease, tears; fat, sweat, blood, pus, phlegm, bile; brain, dung, gorge, entrails, bowels; lungs, spleen, midriff, liver, heart; kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs. ” [243] |
Evaṃ kālasataṃ kālasahassaṃ kālasatasahassampi vācāya sajjhāyo kātabbo. |
56. The recitation should be done verbally in this way a hundred times, a thousand times, even a hundred thousand times. |
Vacasā sajjhāyena hi kammaṭṭhānatanti paguṇā hoti, na ito cito ca cittaṃ vidhāvati. |
For it is through verbal recitation that the meditation subject becomes familiar, and the mind being thus prevented from running here and there, |
Koṭṭhāsā pākaṭā honti, hatthasaṅkhalikā viya vatipādapanti viya ca khāyanti. |
the parts become evident and seem like [the fingers of] a pair of clasped hands,15 like a row of fence posts. |
Yathā pana vacasā, tatheva manasāpi sajjhāyo kātabbo. |
57.2. The mental recitation should be done just as it is done verbally. |
Vacasā sajjhāyo hi manasā sajjhāyassa paccayo hoti. |
For the verbal recitation is a condition for the mental recitation, |
Manasā sajjhāyo lakkhaṇapaṭivedhassa paccayo hoti. |
and the mental recitation is a condition for the penetration of the characteristic [of foulness]. 16 |
Vaṇṇatoti kesādīnaṃ vaṇṇo vavatthapetabbo. |
58.3. As to colour: the colour of the head hairs, etc., should be defined. |
Saṇṭhānatoti tesaññeva saṇṭhānaṃ vavatthapetabbaṃ. |
4. As to shape: their shape should be defined too. |
Disatoti imasmiṃ hi sarīre nābhito uddhaṃ uparimadisā, adho heṭṭhimadisā, tasmā ayaṃ koṭṭhāso imissā nāma disāyāti disā vavatthapetabbā. |
5. As to direction: in this body, upwards from the navel is the upward direction, and downwards from it is the downward direction. So the direction should be defined thus: “This part is in this direction. ” |
Okāsatoti ayaṃ koṭṭhāso imasmiṃ nāma okāse patiṭṭhitoti evaṃ tassa tassa okāso vavatthapetabbo. |
6. As to location: the location of this or that part should be defined thus: “This part is established in this location. ” |
Paricchedatoti sabhāgaparicchedo visabhāgaparicchedoti dve paricchedā. |
59. 7. As to delimitation: there are two kinds of delimitation, that is, delimitation of the similar and delimitation of the dissimilar. |
Tattha ayaṃ koṭṭhāso heṭṭhā ca upari ca tiriyañca iminā nāma paricchinnoti evaṃ sabhāgaparicchedo veditabbo. |
Herein, delimitation of the similar should be understood in this way: “This part is delimited above and below and around by this. |
Kesā na lomā, lomāpi na kesāti evaṃ amissakatāvasena visabhāgaparicchedo veditabbo. |
” Delimitation of the dissimilar should be understood as non-intermixed-ness in this way: “Head hairs are not body hairs, and body hairs are not head hairs. ” |
Evaṃ sattadhā uggahakosallaṃ ācikkhantena pana idaṃ kammaṭṭhānaṃ asukasmiṃ sutte paṭikkūlavasena kathitaṃ, asukasmiṃ dhātuvasenāti ñatvā ācikkhitabbaṃ. |
60.When the teacher tells the skill in learning in seven ways thus, he should do so knowing that in certain suttas this meditation subject is expounded from the point of view of repulsiveness and in certain suttas from the point of view of elements. |
Idañhi mahāsatipaṭṭhāne (dī. ni. 2.377) paṭikkūlavaseneva kathitaṃ. |
For in the Mahā Satipaṭṭhāna Sutta (DN 22) it is expounded only as repulsiveness. |
Mahāhatthipadopama(ma. ni. 1.300 ādayo) mahārāhulovāda(ma. ni. 2.113 ādayo) dhātuvibhaṅgesu(ma. ni. 3.342 ādayo) dhātuvasena kathitaṃ. |
In the Mahā Hatthipadopama Sutta (MN 28), in the Mahā Rāhulovāda Sutta (MN 62), and the Dhātuvibhaṅga (MN 140, also Vibh 82), it is expounded as elements. |
Kāyagatāsatisutte (ma. ni. 3.153) pana yassa vaṇṇato upaṭṭhāti, taṃ sandhāya cattāri jhānāni vibhattāni. |
In the Kāyagatāsati Sutta (MN 119), however, four jhānas are expounded with reference to one to whom it has appeared as a colour [kasiṇa] (see III. 107). |
Tattha dhātuvasena kathitaṃ vipassanākammaṭṭhānaṃ hoti. |
Herein, it is an insight meditation subject that is expounded as elements |
Paṭikkūlavasena kathitaṃ samathakammaṭṭhānaṃ. |
and a serenity meditation subject that is expounded as repulsiveness. |
Tadetaṃ idha samathakammaṭṭhānamevāti. |
Consequently it is only the serenity meditation subject [that is relevant] here. |
181.Evaṃ sattadhā uggahakosallaṃ ācikkhitvā anupubbato, nātisīghato, nātisaṇikato, vikkhepapaṭibāhanato, paṇṇattisamatikkamanato, anupubbamuñcanato, appanāto, tayo ca suttantāti evaṃ dasadhā manasikārakosallaṃ ācikkhitabbaṃ. |
[The Tenfold Skill in Giving Attention] 61.Having thus told the sevenfold skill in learning, he should tell the tenfold skill in giving attention as follows: (1) as to following the order, (2) not too quickly, (3) not too slowly (4) as to warding off distraction, (5) as to surmounting the concept, (6) as to successive leaving, (7) as to absorption, (8)–(10) as to the three suttantas. |
Tattha anupubbatoti idañhi sajjhāyakaraṇato paṭṭhāya anupaṭipāṭiyā manasikātabbaṃ, na ekantarikāya. |
62. 1. Herein, as to following the order: from the time of beginning the recitation [244] attention should be given following the serial order without skipping. |
Ekantarikāya hi manasikaronto yathā nāma akusalo puriso dvattiṃsapadaṃ nisseṇiṃ ekantarikāya ārohanto kilantakāyo patati, na ārohanaṃ sampādeti, evameva bhāvanāsampattivasena adhigantabbassa assādassa anadhigamā kilantacitto patati, na bhāvanaṃ sampādeti. |
For just as when someone who has no skill climbs a thirty-two-rung ladder using every other step, his body gets exhausted and he falls without completing the climb, so too, one who gives it attention skipping [parts] becomes exhausted in his mind and does not complete the development since he fails to get the satisfaction that ought to be got with successful development. |
Anupubbato manasikarontenāpi ca nātisīghato manasikātabbaṃ. |
63. 2. Also when he gives attention to it following the serial order, he should do so not too quickly. |
Atisīghato manasikaroto hi yathā nāma tiyojanamaggaṃ paṭipajjitvā okkamanavissajjanaṃ asallakkhetvā sīghena javena satakkhattumpi gamanāgamanaṃ karoto purisassa kiñcāpi addhānaṃ parikkhayaṃ gacchati, atha kho pucchitvāva gantabbaṃ hoti, evameva kevalaṃ kammaṭṭhānaṃ pariyosānaṃ pāpuṇāti, avibhūtaṃ pana hoti, na visesaṃ āvahati, tasmā nātisīghato manasikātabbaṃ. |
For just as when a man sets out on a three-league journey, even if he has already done the journey out and back a hundred times rapidly without taking note of [turnings] to be taken and avoided, though he may finish his journey, he still has to ask how to get there, so too, when the meditator gives his attention to the meditation subject too quickly, though he may reach the end of the meditation subject, it still does not become clear or bring about any distinction. So he should not give his attention to it too quickly. |
Yathā ca nātisīghato, evaṃ nātisaṇikatopi. |
64. 3. And as “not too quickly,” so also not too slowly. |
Atisaṇikato manasikaroto hi yathā nāma tadaheva tiyojanamaggaṃ gantukāmassa purisassa antarāmagge rukkhapabbatataḷākādīsu vilambamānassa maggo parikkhayaṃ na gacchati, dvīhatīhena pariyosāpetabbo hoti, evameva kammaṭṭhānaṃ pariyosānaṃ na gacchati, visesādhigamassa paccayo na hoti. |
For just as when a man wants to do a three-league journey in one day, if he loiters on the way among trees, rocks, pools, etc., he does not finish the journey in a day and needs two or three to complete it, so too, if the meditator gives his attention to the meditation subject too slowly, he does not get to the end and it does not become a condition for distinction. |
Vikkhepapaṭibāhanatoti kammaṭṭhānaṃ vissajjetvā bahiddhā puthuttārammaṇe cetaso vikkhepo paṭibāhitabbo. |
65.4. As to warding off distraction: he must ward off [temptation] to drop the meditation subject and to let his mind get distracted among the variety of external objects. |
Appaṭibāhato hi yathā nāma ekapadikaṃ papātamaggaṃ paṭipannassa purisassa akkamanapadaṃ asallakkhetvā ito cito ca vilokayato padavāro virajjhati, tato sataporise papāte patitabbaṃ hoti, evameva bahiddhā vikkhepe sati kammaṭṭhānaṃ parihāyati paridhaṃsati. |
For if not, just as when a man has entered on a one-foot-wide cliff path, if he looks about here and there without watching his step, he may miss his footing and fall down the cliff, which is perhaps as high as a hundred men, so too, when there is outward distraction, the meditation subject gets neglected and deteriorates. |
Tasmā vikkhepapaṭibāhanato manasikātabbaṃ. |
So he should give his attention to it warding off distraction. |
Paṇṇattisamatikkamanatoti yāyaṃ kesā lomātiādikā paṇṇatti, taṃ atikkamitvā paṭikkūlanti cittaṃ ṭhapetabbaṃ. |
66. 5. As to surmounting the concept: this [name-] concept beginning with “head hairs, body hairs” must be surmounted and consciousness established on [the aspect] “repulsive. |
Yathā hi udakadullabhakāle manussā araññe udapānaṃ disvā tattha tālapaṇṇādikaṃ kiñcideva saññāṇaṃ bandhitvā tena saññāṇena āgantvā nhāyanti ceva pivanti ca. |
” For just as when men find a water hole in a forest in a time of drought, they hang up some kind of signal there such as a palm leaf, and people come to bathe and drink guided by the signal, [245] body hairs,” |
Yadā pana nesaṃ abhiṇhasañcārena āgatāgatapadaṃ pākaṭaṃ hoti, tadā saññāṇena kiccaṃ na hoti, icchiticchitakkhaṇe gantvā nhāyanti ceva pivanti ca, evameva pubbabhāge kesā lomātipaṇṇattivasena manasikaroto paṭikkūlabhāvo pākaṭo hoti. |
but when the way has become plain with their continual traffic, there is no further need of the signal and they go to bathe and drink there whenever they want, so too, when repulsiveness becomes evident to him as he is giving his attention to the meditation subject through the means of the [name-] concept “head hairs, |
Atha kesā lomātipaṇṇattiṃ samatikkamitvā paṭikkūlabhāveyeva cittaṃ ṭhapetabbaṃ. |
he must surmount the concept “head hairs, body hairs” and establish consciousness on only the actual repulsiveness. |
Anupubbamuñcanatoti yo yo koṭṭhāso na upaṭṭhāti, taṃ taṃ muñcantena anupubbamuñcanato manasikātabbaṃ. |
67. 6. As to successive leaving: in giving his attention he should eventually leave out any [parts] that do not appear to him. |
Ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhati. |
For when a beginner gives his attention to head hairs, his attention then carries on till it arrives at the last part, that is, urine and stops there; |
Muttanti ca manasikaroto manasikāro gantvā kesāti imaṃ ādikoṭṭhāsameva āhacca tiṭṭhati. |
and when he gives his attention to urine, his attention then carries on till it arrives back at the first part, that is, head hairs, and stops there. |
Athassa manasikaroto manasikaroto keci koṭṭhāsā upaṭṭhahanti, keci na upaṭṭhahanti. |
As he persists in giving his attention thus, some parts appear to him and others do not. |
Tena ye ye upaṭṭhahanti, tesu tesu tāva kammaṃ kātabbaṃ. |
Then he should work on those that have appeared till one out of any two appears the clearer. |
Yāva dvīsu upaṭṭhitesu tesampi eko suṭṭhutaraṃ upaṭṭhahati, evaṃ upaṭṭhitaṃ pana tameva punappunaṃ manasikarontena appanā uppādetabbā. |
He should arouse absorption by again and again giving attention to the one that has appeared thus. |
Tatrāyaṃ upamā – yathā hi dvattiṃsatālake tālavane vasantaṃ makkaṭaṃ gahetukāmo luddo ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiṃ kareyya, atha kho so makkaṭo paṭipāṭiyā tasmiṃ tasmiṃ tāle patitvā pariyantatālameva gaccheyya, tatthapi gantvā luddena tatheva kate puna teneva nayena āditālaṃ āgaccheyya, so evaṃ punappunaṃ paripātiyamāno ukkuṭṭhukkuṭṭhiṭṭhāneyeva uṭṭhahitvā anukkamena ekasmiṃ tāle nipatitvā tassa vemajjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānopi na uṭṭhaheyya, evaṃsampadamidaṃ daṭṭhabbaṃ. |
68.Here is a simile. Suppose a hunter wanted to catch a monkey that lived in a grove of thirty-two palms, and he shot an arrow through a leaf of the palm that stood at the beginning and gave a shout; then the monkey went leaping successively from palm to palm till it reached the last palm; and when the hunter went there too and did as before, it came back in like manner to the first palm; and being followed thus again and again, after leaping from each place where a shout was given, it eventually jumped on to one palm, and firmly seizing the palm shoot’s leaf spike in the middle, would not leap any more even when shot—so it is with this. |
Tatridaṃ opammasaṃsandanaṃ – yathā hi tālavane dvattiṃsatālā, evaṃ imasmiṃ kāye dvattiṃsakoṭṭhāsā. |
69.The application of the simile is this. The thirty-two parts of the body are like the thirty-two palms in the grove. |
Makkaṭo viya cittaṃ. |
The monkey is like the mind. |
Luddo viya yogāvacaro. |
The meditator is like the hunter. |
Makkaṭassa dvattiṃsatālake tālavane nivāso viya yogino cittassa dvattiṃsakoṭṭhāsake kāye ārammaṇavasena anusañcaraṇaṃ. |
The range of the meditator’s mind in the body with its thirty-two parts as object is like the monkey’s inhabiting the palm grove of thirty-two palms. |
Luddena ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiyā katāya makkaṭassa tasmiṃ tasmiṃ tāle patitvā pariyantatālagamanaṃ viya yogino kesāti manasikāre āraddhe paṭipāṭiyā gantvā pariyosānakoṭṭhāseyeva cittassa saṇṭhānaṃ. |
The settling down of the meditator’s mind in the last part after going successively [from part to part] when he began by giving his attention to head hairs is like the monkey’s leaping from palm to palm and going to the last palm, [246] when the hunter shot an arrow through the leaf of the palm where it was and gave a shout. |
Puna paccāgamanepi eseva nayo. |
Likewise in the return to the beginning. |
Punappunaṃ paripātiyamānassa makkaṭassa ukkuṭṭhukkuṭṭhiṭṭhāne uṭṭhānaṃ viya punappunaṃ manasikaroto kesuci kesuci upaṭṭhitesu anupaṭṭhahante vissajjetvā upaṭṭhitesu parikammakaraṇaṃ. |
His doing the preliminary work on those parts that have appeared, leaving behind those that did not appear while, as he gave his attention to them again and again, some appeared to him and some did not, is like the monkey’s being followed and leaping up from each place where a shout is given. |
Anukkamena ekasmiṃ tāle nipatitvā tassa majjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānassapi anuṭṭhānaṃ viya avasāne dvīsu upaṭṭhitesu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ. |
The meditator’s repeated attention given to the part that in the end appears the more clearly of any two that have appeared to him and his finally reaching absorption, is like the monkey’s eventually stopping in one palm, firmly seizing the palm shoot’s leaf spike in the middle and not leaping up even when shot. |
Aparāpi upamā – yathā nāma piṇḍapātiko bhikkhu dvattiṃsakulaṃ gāmaṃ upanissāya vasanto paṭhamageheyeva dve bhikkhā labhitvā parato ekaṃ vissajjeyya. |
70. There is another simile too. Suppose an alms-food-eater bhikkhu went to live near a village of thirty-two families, and when he got two lots of alms at the first house he left out one [house] beyond it, |
Punadivase tisso labhitvā parato dve vissajjeyya. |
and next day, when he got three lots of [alms at the first house] he left out two [houses] beyond it, |
Tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālaṃ gantvā paribhuñjeyya. |
and on the third day he got his bowl full at the first [house], and went to the sitting hall and ate— |
Evaṃsampadamidaṃ daṭṭhabbaṃ. |
so it is with this. |
Dvattiṃsakulagāmo viya hi dvattiṃsākāro. |
71.The thirty-two aspects are like the village with the thirty-two families. |
Piṇḍapātiko viya yogāvacaro. |
The meditator is like the alms-food eater. |
Tassa taṃ gāmaṃ upanissāya vāso viya yogino dvattiṃsākāre parikammakaraṇaṃ. |
The meditator’s preliminary work is like the alms-food eater’s going to live near the village. |
Paṭhamagehe dve bhikkhā labhitvā parato ekissā vissajjanaṃ viya dutiyadivase tisso labhitvā parato dvinnaṃ vissajjanaṃ viya ca manasikaroto manasikaroto anupaṭṭhahante vissajjetvā upaṭṭhitesu yāva koṭṭhāsadvaye parikammakaraṇaṃ. |
The meditator’s continuing to give attention after leaving out those parts that do not appear and doing his preliminary work on the pair of parts that do appear is like the alms-food eater’s getting two lots of alms at the first house and leaving out one [house] beyond it, and like his next day getting three [lots of alms at the first house] and leaving out two [houses] beyond it. |
Tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālāyaṃ nisīditvā paribhogo viya dvīsu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ. |
The arousing of absorption by giving attention again and again to that which has appeared the more clearly of two is like the alms-food eater’s getting his bowl full at the first [house] on the third day and then going to the sitting hall and eating. |
Appanātoti appanākoṭṭhāsato kesādīsu ekekasmiṃ koṭṭhāse appanā hotīti veditabbāti ayamevettha adhippāyo. |
72. 7. As to absorption: as to absorption part by part. The intention here is this: it should be understood that absorption is brought about in each one of the parts. |
Tayo ca suttantāti adhicittaṃ, sītibhāvo, bojjhaṅgakosallanti ime tayo suttantā vīriyasamādhiyojanatthaṃ veditabbāti ayamettha adhippāyo. |
73. 8–10. As to the three suttantas: the intention here is this: it should be understood that the three suttantas, namely, those on higher consciousness,17 on coolness, and on skill in the enlightenment factors, have as their purpose the linking of energy with concentration. |
Tattha – |
74. 8. Herein, |
"Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālenakālaṃ manasikātabbāni. |
“Bhikkhus, there are three signs that should be given attention from time to time by a bhikkhu intent on higher consciousness. |
Kālenakālaṃ samādhinimittaṃ manasikātabbaṃ. |
The sign of concentration should be given attention from time to time, |
Kālenakālaṃ paggahanimittaṃ manasikātabbaṃ. |
the sign of exertion should be given attention from time to time, |
Kālenakālaṃ upekkhānimittaṃ manasikātabbaṃ. |
the sign of equanimity should be given attention from time to time. |
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. |
If a bhikkhu intent on higher consciousness gives attention only to the sign of concentration, then his consciousness may conduce to idleness. |
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. |
If a bhikkhu intent on higher consciousness gives attention only to the sign of exertion, then his consciousness may conduce to agitation. |
Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. |
If a bhikkhu intent on higher consciousness gives attention only to the sign of equanimity, then his consciousness may not become rightly concentrated for the destruction of cankers. |
Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālenakālaṃ samādhinimittaṃ paggahanimittaṃ upekkhānimittaṃ manasikaroti, taṃ hoti cittaṃ muduñca kammaññañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya. |
But, bhikkhus, when a bhikkhu intent on higher consciousness gives attention from time to time to the sign of concentration … to the sign of exertion … to the sign of equanimity, then his consciousness becomes malleable, wieldy and bright, it is not brittle and becomes rightly concentrated for the destruction of cankers. |
"Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandhati, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeti, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipitvā kālenakālaṃ abhidhamati, kālenakālaṃ udakena paripphoseti, kālenakālaṃ ajjhupekkhati. |
75.“Bhikkhus, just as a skilled goldsmith or goldsmith’s apprentice prepares his furnace and heats it up and puts crude gold into it with tongs; and he blows on it from time to time, sprinkles water on it from time to time, and looks on at it from time to time; |
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. |
and if the goldsmith or goldsmith’s apprentice only blew on the crude gold, it would burn and |
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāyeyya. |
if he only sprinkled water on it, it would cool down, |
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya. |
and if he only looked on at it, it would not get rightly refined; |
Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālenakālaṃ abhidhamati, kālenakālaṃ udakena paripphoseti, kālenakālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaññañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. |
but, when the goldsmith or goldsmith’s apprentice blows on the crude gold from time to time, sprinkles water on it from time to time, and looks on at it from time to time, then it becomes malleable, wieldy and bright, it is not brittle, and it submits rightly to being wrought; |
Yassā yassā ca piḷandhanavikatiyā ākaṅkhati yadi paṭikāya yadi kuṇḍalāya yadi gīveyyāya yadi suvaṇṇamālāya, tañcassa atthaṃ anubhoti. |
whatever kind of ornament he wants to work it into, whether a chain or a ring or a necklace or a gold fillet, it serves his purpose. |
"Evameva kho, bhikkhave, adhicittamanuyuttena - pe - samādhiyati āsavānaṃ khayāya. |
76.“So too, bhikkhus, there are three signs that should be given attention from time to time by a bhikkhu intent on higher consciousness … becomes rightly concentrated for the destruction of cankers. |
Yassa yassa ca abhiññā sacchi karaṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchi kiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane"ti (a. ni. 3.103). |
[248] He attains the ability to be a witness, through realization by direct-knowledge, of any state realizable by direct-knowledge to which he inclines his mind, whenever there is occasion” (A I 256–58). 18 |
Idaṃ suttaṃ adhicittanti veditabbaṃ. |
- this sutta should be understood to deal with higher consciousness. |
"Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. |
77. 9. “Bhikkhus, when a bhikkhu possesses six things, he is able to realize the supreme coolness. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti. |
Here, bhikkhus, when consciousness should be restrained, he restrains it; |
Yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti. |
when consciousness should be exerted, he exerts it; |
Yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti. |
when consciousness should be encouraged, he encourages it; |
Yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati. |
when consciousness should be looked on at with equanimity, he looks on at it with equanimity. |
Paṇītādhimuttiko ca hoti nibbānābhirato. |
He is resolute on the superior [state to be attained], he delights in Nibbāna. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātu"nti (a. ni. 6.85). |
Possessing these six things a bhikkhu is able to realize the supreme coolness” (A III 435). |
Idaṃ suttaṃ anuttaraṃ sītibhāvoti veditabbaṃ. |
- this sutta deals with coolness. |
Bojjhaṅgakosallaṃ "pana evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāyā"ti (saṃ. ni. 5.234) appanākosallakathāyaṃ dassitameva. |
78. 10. Skill in the enlightenment factors has already been dealt with in the explanation of skill in absorption (IV. 51, 57) in the passage beginning, “Bhikkhus, when the mind is slack, that is not the time for developing the tranquillity enlightenment factor …” (S V 113). |
Iti idaṃ sattavidhaṃ uggahakosallaṃ suggahitaṃ katvā idañca dasavidhaṃ manasikārakosallaṃ suṭṭhu vavatthapetvā tena yoginā ubhayakosallavasena kammaṭṭhānaṃ sādhukaṃ uggahetabbaṃ. |
79.So the meditator should make sure that he has apprehended this sevenfold skill in learning well and has properly defined this tenfold skill in giving attention, thus learning the meditation subject properly with both kinds of skill. |
Sace panassa ācariyena saddhiṃ ekavihāreyeva phāsu hoti, evaṃ vitthārena akathāpetvā kammaṭṭhānaṃ suṭṭhu vavatthapetvā kammaṭṭhānaṃ anuyujjantena visesaṃ labhitvā uparūpari kathāpetabbaṃ. |
[Starting the Practice] 80.If it is convenient for him to live in the same monastery as the teacher, then he need not get it explained in detail thus [to begin with], but as he applies himself to the meditation subject after he has made quite sure about it he can have each successive stage explained as he reaches each distinction. |
Aññattha vasitukāmena yathāvuttena vidhinā vitthārato kathāpetvā punappunaṃ parivattetvā sabbaṃ gaṇṭhiṭṭhānaṃ chinditvā pathavīkasiṇaniddese vuttanayeneva ananurūpaṃ senāsanaṃ pahāya anurūpe vihāre vasantena khuddakapalibodhupacchedaṃ katvā paṭikkūlamanasikāre parikammaṃ kātabbaṃ. |
One who wants to live elsewhere, however, must get it explained to him in detail in the way already given, and he must turn it over and over, getting all the difficulties solved. He should leave an abode of an unsuitable kind as described in the Description of the Earth Kasiṇa, and go to live in a suitable one. Then he should sever the minor impediments (IV. 20) and set about the preliminary work for giving attention to repulsiveness. |
Karontena pana kesesu tāva nimittaṃ gahetabbaṃ. |
[The Thirty-two Aspects in Detail] 81. When he sets about it, he should first apprehend the [learning] sign in head hairs. |
Kathaṃ? |
How? |
Ekaṃ vā dve vā kese luñcitvā hatthatale ṭhapetvā vaṇṇo tāva vavatthapetabbo. |
The colour should be defined first by plucking out one or two head hairs and placing them on the palm of the hand. |
Chinnaṭṭhānepi kese oloketuṃ vaṭṭati. |
[249] He can also look at them in the hair-cutting place, |
Udakapatte vā yāgupatte vā oloketumpi vaṭṭatiyeva. |
or in a bowl of water or rice gruel. |
Kāḷakakāle disvā kāḷakāti manasikātabbā. |
If the ones he sees are black when he sees them, they should be brought to mind as “black;” |
Setakāle setāti. |
if white, as “white;” |
Missakakāle pana ussadavasena manasikātabbā honti. |
if mixed, they should be brought to mind in accordance with those most prevalent. |
Yathā ca kesesu, evaṃ sakalepi tacapañcake disvāva nimittaṃ gahetabbaṃ. |
And as in the case of head hairs, so too the sign should be apprehended visually with the whole of the “skin pentad. ” |
Koṭṭhāsavavatthāpanakathā Table view Original pali |
182.Evaṃ nimittaṃ gahetvā sabbakoṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā vaṇṇasaṇṭhānagandhaāsayokāsavasena pañcadhā paṭikkūlato vavatthapetabbā. |
82.Having apprehended the sign thus and (a) defined all the other parts of the body by colour, shape, direction, location, and delimitation (§58), he should then (b) define repulsiveness in five ways, that is, by colour, shape, odour, habitat, and location. |
Tatrāyaṃ sabbakoṭṭhāsesu anupubbakathā. |
83.Here is the explanation of all the parts given in successive order. |
Kesā tāva pakativaṇṇena kāḷakā addāriṭṭhakavaṇṇā. |
[Head Hairs] (a) Firstly head hairs are black in their normal colour, the colour of fresh ariṭṭhaka seeds.19 |
Saṇṭhānato dīghavaṭṭalikā tulādaṇḍasaṇṭhānā. |
As to shape, they are the shape of long round measuring rods.20 |
Disato uparimadisāya jātā. |
As to direction, they lie in the upper direction. |
Okāsato ubhosu passesu kaṇṇacūḷikāhi, purato nalāṭantena, pacchato galavāṭakena paricchinnā. |
As to location, it is bounded on both sides by the roots of the ears, in front by the forehead, and behind by the nape of the neck.21 |
Sīsakaṭāhaveṭhanaṃ allacammaṃ kesānaṃ okāso. |
their location is the wet inner skin that envelops the skull. |
Paricchedato kesā sīsaveṭhanacamme vīhaggamattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve kesā ekato natthīti ayaṃ sabhāgaparicchedo. |
As to delimitation, they are bounded below by the surface of their own roots, which are fixed by entering to the amount of the tip of a rice grain into the inner skin that envelops the head. They are bounded above by space, and all round by each other. There are no two hairs together. This is their delimitation by the similar. |
Kesā na lomā, lomā na kesāti evaṃ avasesaekatiṃsakoṭṭhāsehi amissīkatā kesā nāma pāṭiyekko ekakoṭṭhāsoti ayaṃ visabhāgaparicchedo. |
Head hairs are not body hairs, and body hairs are not head hairs; being likewise not intermixed with the remaining thirty-one parts, the head hairs are a separate part. This is their delimitation by the dissimilar. |
Idaṃ kesānaṃ vaṇṇādito vavatthāpanaṃ. |
Such is the definition of head hairs as to colour and so on. |
183.Idaṃ pana nesaṃ vaṇṇādivasena pañcadhā paṭikkūlato vavatthāpanaṃ. |
84.(b) Their definition as to repulsiveness in the five ways, that is, by colour, etc., is as follows. |
Kesā nāmete vaṇṇatopi paṭikkūlā. |
Head hairs are repulsive in colour |
Saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikkūlā. |
as well as in shape, odour, habitat, and location. |
Manuññepi hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā kesamissakamidaṃ haratha nanti jigucchanti. |
85.For on seeing the colour of a head hair in a bowl of inviting rice gruel or cooked rice, people are disgusted and say, “This has got hairs in it. Take it away.” |
Evaṃ kesā vaṇṇato paṭikkūlā. |
So they are repulsive in colour. |
Rattiṃ bhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvāpi tatheva jigucchanti. |
Also when people are eating at night, they are likewise disgusted by the mere sensation of a hair-shaped akka-bark or makaci- bark fibre. |
Evaṃ saṇṭhānato paṭikkūlā. |
So they are repulsive in shape. |
Telamakkhanapupphadhūpādi saṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti. |
86. And the odour of head hairs, unless dressed with a smearing of oil, scented with flowers, etc., is most offensive. |
Tato jegucchataro aggimhi pakkhittānaṃ. |
And it is still worse when they are put in the fire. |
Kesā hi vaṇṇasaṇṭhānato appaṭikkūlāpi siyuṃ, gandhena pana paṭikkūlāyeva. |
Even if head hairs are not directly repulsive in colour and shape, still their odour is directly repulsive. |
Yathā hi daharassa kumārassa vaccaṃ vaṇṇato haliddivaṇṇaṃ, saṇṭhānatopi haliddipiṇḍasaṇṭhānaṃ. |
Just as a baby’s excrement, as to its colour, is the colour of turmeric and, as to its shape, is the shape of a piece of turmeric root, |
Saṅkāraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ. |
and just as the bloated carcass of a black dog thrown on a rubbish heap, as to its colour, is the colour of a ripe palmyra fruit and, |
Saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ. |
as to its shape, is the shape of a [mandolin-shaped] drum left face down, |
Dāṭhāpissa sumanamakuḷasadisāti ubhayampi vaṇṇasaṇṭhānato siyā appaṭikkūlaṃ gandhena pana paṭikkūlameva. |
and its fangs are like jasmine buds, and so even if both these are not directly repulsive in colour and shape, still their odour is directly repulsive, |
Evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikkūlā gandhena pana paṭikkūlāyevāti. |
so too, even if head hairs are not directly repulsive in colour and shape, still their odour is directly repulsive. |
Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā jegucchāti idaṃ nesaṃ āsayato pāṭikkulyaṃ. |
87. But just as pot herbs that grow on village sewage in a filthy place are disgusting to civilized people and unusable, so also head hairs are disgusting since they grow on the sewage of pus, blood, urine, dung, bile, phlegm, and the like. This is the repulsive aspect of the habitat. |
Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇikaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātā. |
88.And these head hairs grow on the heap of the [other] thirty-one parts as fungi do on a dung-hill. |
Te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya parikkhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti idaṃ nesaṃ okāsato pāṭikkulyaṃ. |
And owing to the filthy place they grow in they are quite as unappetizing as vegetables growing on a charnel-ground, on a midden, etc., as lotuses or water lilies growing in drains, and so on. This is the repulsive aspect of their location. |
Yathā ca kesānaṃ, evaṃ sabbakoṭṭhāsānaṃ vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlatā veditabbā. |
89.And as in the case of head hairs, so also the repulsiveness of all the parts should be defined (b) in the same five ways by colour, shape, odour, habitat, and location. |
Vaṇṇasaṇṭhānadisokāsaparicchedavasena pana sabbepi visuṃ visuṃ vavatthapetabbā. |
All, however, must be defined individually (a) by colour, shape, direction, location, and delimitation, as follows. |
184.Tattha lomā tāva pakativaṇṇato na kesā viya asambhinnakāḷakā, kāḷapiṅgalā pana honti. |
[Body Hairs] 90.Herein, firstly, as to natural colour, body, hairs are not pure black like head hairs but blackish brown. |
Saṇṭhānato onataggā tālamūlasaṇṭhānā. |
As to shape, they are the shape of palm roots with the tips bent down. |
Disato dvīsu disāsu jātā. |
As to direction, they lie in the two directions. |
Okāsato ṭhapetvā kesānaṃ patiṭṭhitokāsañca hatthapādatalāni ca yebhuyyena avasesasarīraveṭhanacamme jātā. |
As to location, except for the locations where the head hairs are established, and for the palms of the hands and soles of the feet, they grow in most of the rest of the inner skin that envelops the body. |
Paricchedato sarīraveṭhanacamme likhāmattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve lomā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. |
As to delimitation, they are bounded below by the surface of their own roots, which are fixed by entering to the extent of a likhā22 into the inner skin that envelops the body, above by space, and all round by each other. There are no two body hairs together. This is the delimitation by the similar. |
Visabhāgaparicchedo pana kesasadisoyeva. |
But their delimitation by the dissimilar is like that for the head hairs. |
185.Nakhāti vīsatiyā nakhapattānaṃ nāmaṃ. |
[Nails] 91. “Nails” is the name for the twenty nail plates. |
Te sabbepi vaṇṇato setā. |
They are all white as to colour. |
Saṇṭhānato macchasakalikasaṇṭhānā. |
As to shape, they are the shape of fish scales. |
Disato pādanakhā heṭṭhimadisāya, hatthanakhā uparimadisāyāti dvīsu disāsu jātā. |
As to direction: the toenails are in the lower direction; the fingernails are in the upper direction. So they grow in the two directions. |
Okāsato aṅgulīnaṃ aggapiṭṭhesu patiṭṭhitā. |
As to location, they are fixed on the tips of the backs of the fingers and toes. |
Paricchedato dvīsu disāsu aṅgulikoṭimaṃsehi, anto aṅgulipiṭṭhimaṃsena, bahi ceva agge ca ākāsena, tiriyaṃ aññamaññena paricchinnā, dve nakhā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. |
As to delimitation, they are bounded in the two directions by the flesh of the ends of the fingers and toes, and inside by the flesh of the backs of the fingers and toes, and externally and at the end by space, and all round by each other. There are no two nails together … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
186.Dantāti paripuṇṇadantassa dvattiṃsa dantaṭṭhikāni. |
[Teeth] 92.There are thirty-two tooth bones in one whose teeth are complete. |
Tepi vaṇṇato setā. |
They are white in colour. |
Saṇṭhānato anekasaṇṭhānā. |
As to shape, they are of various shapes; |
Tesaṃ hi heṭṭhimāya tāva dantapāḷiyā majjhe cattāro dantā mattikāpiṇḍe paṭipāṭiyā ṭhapitaalābubījasaṇṭhānā. |
for firstly in the lower row, the four middle teeth are the shape of pumpkin seeds set in a row in a lump of clay; |
Tesaṃ ubhosu passesu ekeko ekamūlako ekakoṭiko mallikamakuḷasaṇṭhāno. |
that on each side of them has one root and one point and is the shape of a jasmine bud; |
Tato ekeko dvimūlako dvikoṭiko yānakaupatthambhinisaṇṭhāno. |
each one after that has two roots and two points and is the shape of a wagon prop; |
Tato dve dve timūlā tikoṭikā. |
then two each side with three roots and three points, |
Tato dve dve catumūlā catukoṭikāti. |
then two each side four-rooted and four-pointed. |
Uparimapāḷiyāpi eseva nayo. |
Likewise in the upper row. |
Disato uparimadisāya jātā. |
As to direction, they lie in the upper direction. |
Okāsato dvīsu hanukaṭṭhikesu patiṭṭhitā. |
As to location, they are fixed in the jawbones. |
Paricchedato heṭṭhā hanukaṭṭhike patiṭṭhitena attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve dantā ekato natthi, ayaṃ nesaṃ sabhāgaparicchedo. |
As to delimitation, they are bounded by the surface of their own roots which are fixed in the jawbones; they are bounded above by space, and all round by each other. There are no two teeth together … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
187.Tacoti sakalasarīraṃ veṭhetvā ṭhitacammaṃ. |
[Skin (Taca)] 93. The inner skin envelops the whole body. |
Tassa upari kāḷasāmapītādivaṇṇā chavi nāma yā sakalasarīratopi saṅkaḍḍhiyamānā badaraṭṭhimattā hoti. |
Outside it is what is called the outer cuticle, which is black, brown or yellow in colour, and when that from the whole of the body is compressed together, it amounts to only as much as a jujube-fruit kernel. |
Taco pana vaṇṇato setoyeva. |
But as to colour, the skin itself is white; |
So cassa setabhāvo aggijālābhighātapaharaṇappahārādīhi viddhaṃsitāya chaviyā pākaṭo hoti. |
and its whiteness becomes evident when the outer cuticle is destroyed by contact with the flame of a fire or the impact of a blow and so on. |
Saṇṭhānato sarīrasaṇṭhānova hoti. |
94.As to shape, it is the shape of the body |
Ayamettha saṅkhepo. |
in brief. |
Vitthārato pana pādaṅgulittaco kosakārakakosasaṇṭhāno. |
But in detail, the skin of the toes is the shape of silkworms’ cocoons; |
Piṭṭhipādattaco puṭabandhaupāhanasaṇṭhāno. |
the skin of the back of the foot is the shape of shoes with uppers; |
Jaṅghattaco bhattapuṭakatālapaṇṇasaṇṭhāno. |
the skin of the calf is the shape of a palm leaf wrapping cooked rice; |
Ūruttaco taṇḍulabharitadīghatthavikasaṇṭhāno. |
the skin of the thighs is the shape of a long sack full of paddy; |
Ānisadattaco udakapūritapaṭaparissāvanasaṇṭhāno. |
the skin of the buttocks is the shape of a cloth strainer full of water; |
Piṭṭhittaco phalakonaddhacammasaṇṭhāno. |
the skin of the back is the shape of hide streched over a plank; |
Kucchittaco vīṇādoṇikonaddhacammasaṇṭhāno. |
the skin of the belly is the shape of the hide stretched over the body of a lute; |
Urattaco yebhuyyena caturassasaṇṭhāno. |
the skin of the chest is more or less square; |
Ubhayabāhuttaco tūṇironaddhacammasaṇṭhāno. |
the skin of both arms is the shape of the hide stretched over a quiver; |
Piṭṭhihatthattaco khurakosasaṇṭhāno, phaṇakatthavikasaṇṭhāno vā. |
the skin of the backs of the hands is the shape of a razor box, or the shape of a comb case; |
Hatthaṅgulittaco kuñcikākosakasaṇṭhāno. |
the skin of the fingers is the shape of a key box; |
Gīvattaco galakañcukasaṇṭhāno. |
the skin of the neck is the shape of a collar for the throat; |
Mukhattaco chiddāvachiddo kīṭakulāvakasaṇṭhāno. |
the skin of the face is the shape of an insects’ nest full of holes; |
Sīsattaco pattatthavikasaṇṭhānoti. |
the skin of the head is the shape of a bowl bag. |
Tacapariggaṇhakena ca yogāvacarena uttaroṭṭhato paṭṭhāya uparimukhaṃ ñāṇaṃ pesetvā paṭhamaṃ tāva mukhaṃ pariyonandhitvā ṭhitacammaṃ vavatthapetabbaṃ. |
95.The meditator who is discerning the skin should first define the inner skin that covers the face, working his knowledge over the face beginning with the upper lip. |
Tato nalāṭaṭṭhicammaṃ. |
Next, the inner skin of the frontal bone. |
Tato thavikāya pakkhittapattassa ca thavikāya ca antarena hatthamiva sīsaṭṭhikassa ca sīsacammassa ca antarena ñāṇaṃ pesetvā aṭṭhikena saddhiṃ cammassa ekābaddhabhāvaṃ viyojentena sīsacammaṃ vavatthapetabbaṃ. |
Next, he should define the inner skin of the head, separating, as it were, the inner skin’s connection with the bone by inserting his knowledge in between the cranium bone and the inner skin of the head, as he might his hand in between the bag and the bowl put in the bag. |
Tato khandhacammaṃ. |
Next, the inner skin of the shoulders. |
Tato anulomena paṭilomena ca dakkhiṇahatthacammaṃ. |
Next, the inner skin of the right arm forwards and backwards; |
Atha teneva nayena vāmahatthacammaṃ. |
and then in the same way the inner skin of the left arm. |
Tato piṭṭhicammaṃ taṃ vavatthapetvā anulomena paṭilomena ca dakkhiṇapādacammaṃ. |
Next, after defining the inner skin of the back, he should define the inner skin of the right leg forwards and backwards; |
Atha teneva nayena vāmapādacammaṃ. |
then the inner skin of the left leg in the same way. |
Tato anukkameneva vatthiudarahadayagīvacammāni vavatthapetabbāni. |
Next, the inner skin of the groin, the paunch, the bosom and the neck should be successively defined. |
Atha gīvacammānantaraṃ heṭṭhimahanucammaṃ vavatthapetvā adharoṭṭhapariyosānaṃ pāpetvā niṭṭhapetabbaṃ. |
Then, after defining the inner skin of the lower jaw next after that of the neck, he should finish on arriving at the lower lip. |
Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti. |
When he discerns it in the gross in this way, it becomes evident to him more subtly too. |
Disato dvīsu disāsu jāto. |
96.As to direction, it lies in both directions. |
Okāsato sakalasarīraṃ pariyonandhitvā ṭhito. |
As to location, it covers the whole body. |
Paricchedato heṭṭhā patiṭṭhitatalena, upari ākāsena paricchinno, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded below by its fixed surface, and above by space … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
188.Maṃsanti nava maṃsapesisatāni. |
[Flesh] 97.There are nine hundred pieces of flesh. |
Taṃ sabbampi vaṇṇato rattaṃ kiṃsukapupphasadisaṃ. |
As to colour, it is all red, like kiṃsuka flowers. |
Saṇṭhānato jaṅghapiṇḍikamaṃsaṃ tālapaṇṇapuṭabhattasaṇṭhānaṃ. |
As to shape, the flesh of the calves is the shape of cooked rice in a palm- leaf bag. |
Ūrumaṃsaṃ nisadapotasaṇṭhānaṃ. |
The flesh of the thighs is the shape of a rolling pin.23 |
Ānisadamaṃsaṃ uddhanakoṭisaṇṭhānaṃ. |
The flesh of the buttocks is the shape of the end of an oven. |
Piṭṭhimaṃsaṃ tālaguḷapaṭalasaṇṭhānaṃ. |
The flesh of the back is the shape of a slab of palm sugar. |
Phāsukadvayamaṃsaṃ koṭṭhalikāya kucchiyaṃ tanumattikālepasaṇṭhānaṃ. |
The flesh between each two ribs is the shape of clay mortar squeezed thin in a flattened opening. |
Thanamaṃsaṃ vaṭṭetvā avakkhittamattikāpiṇḍasaṇṭhānaṃ. |
The flesh of the breast is the shape of a lump of clay made into a ball and flung down. |
Bāhudvayamaṃsaṃ dviguṇaṃ katvā ṭhapitaniccammamahāmūsikasaṇṭhānaṃ. |
The flesh of the two upper arms is the shape of a large skinned rat and twice the size. |
Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti. |
When he discerns it grossly in this way, it becomes evident to him subtly too. |
Disato dvīsu disāsu jātaṃ. |
98.As to direction, it lies in both directions. |
Okāsato vīsādhikāni tīṇi aṭṭhisatāni anulimpitvā ṭhitaṃ. |
As to location, it is plastered over the three hundred and odd bones. |
Paricchedato heṭṭhā aṭṭhisaṅghāte patiṭṭhitatalena, upari tacena, tiriyaṃ aññamaññena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded below by its surface, which is fixed on to the collection of bones, and above by the skin, and all round each by each other piece … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
189.Nhārūti nava nhārusatāni. |
[Sinews] 99.There are nine hundred sinews. |
Vaṇṇato sabbepi nhārū setā. |
As to colour, all the sinews are white. |
Saṇṭhānato nānāsaṇṭhānā. |
As to shape, they have various shapes. |
Etesu hi gīvāya uparimabhāgato paṭṭhāya pañca mahānhārū sarīraṃ vinandhamānā purimapassena otiṇṇā. |
For five of great sinews that bind the body together start out from the upper part of the neck and descend by the front, |
Pañca pacchimapassena. |
and five more by the back, |
Pañca dakkhiṇapassena. |
and then five by the right |
Pañca vāmapassena. |
and five by the left. |
Dakkhiṇahatthaṃ vinandhamānāpi hatthassa purimapassena pañca. |
And of those that bind the right hand, five descend by the front of the hand |
Pacchimapassena pañca. |
and five by the back; |
Tathā vāmahatthaṃ vinandhamānā. |
likewise those that bind the left hand. |
Dakkhiṇapādaṃ vinandhamānāpi pādassa purimapassena pañca. |
And of those that bind the right foot, five descend by the front and five by the back; |
Pacchimapassena pañca. |
likewise those that bind the left foot. |
Tathā vāmapādaṃ vinandhamānāpīti evaṃ sarīradhārakā nāma saṭṭhimahānhārū kāyaṃ vinandhamānā otiṇṇā. |
So there are sixty great sinews called “body supporters” which descend [from the neck] and bind the body together; |
Ye kaṇḍarātipi vuccanti. |
and they are also called “tendons.” |
Te sabbepi kandalamakuḷasaṇṭhānā. |
They are all the shape of yam shoots. |
Aññe pana taṃ taṃ padesaṃ ajjhottharitvā ṭhitā. |
But there are others scattered over various parts of the body, |
Tato sukhumatarā suttarajjukasaṇṭhānā. |
which are finer than the last-named. They are the shape of strings and cords. |
Aññe tato sukhumatarā pūtilatāsaṇṭhānā, aññe tato sukhumatarā mahāvīṇātantisaṇṭhānā. |
There are others still finer, the shape of creepers. Others still finer are the shape of large lute strings. |
Aññe thūlasuttakasaṇṭhānā. |
Yet others are the shape of coarse thread. |
Hatthapādapiṭṭhīsu nhārū sakuṇapādasaṇṭhānā. |
The sinews in the backs of the hands and feet are the shape of a bird’s claw. |
Sīse nhārū dārakānaṃ sīsajālakasaṇṭhānā. |
The sinews in the head are the shape of children’s head nets. |
Piṭṭhiyaṃ nhārū ātape pasāritaallajālasaṇṭhānā. |
The sinews in the back are the shape of a wet net spread out in the sun. |
Avasesā taṃtaṃaṅgapaccaṅgānugatā nhārū sarīre paṭimukkajālakañcukasaṇṭhānā. |
The rest of the sinews, following the various limbs, are the shape of a net jacket fitted to the body. |
Disato dvīsu disāsu jātā. |
100.As to direction, they lie in the two directions. |
Okāsato sakalasarīre aṭṭhīni ābandhitvā ṭhitā. |
As to location, they are to be found binding the bones of the whole body together. |
Paricchedato heṭṭhā tiṇṇaṃ aṭṭhisatānaṃ upari patiṭṭhitatalehi, upari maṃsacammāni āhacca ṭhitappadesehi, tiriyaṃ aññamaññena paricchinnā, ayaṃ nesaṃ sabhāgaparicchedo. |
As to delimitation, they are bounded below by their surface, which is fixed on to the three hundred bones, and above by the portions that are in contact with the flesh and the inner skin, and all round by each other … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
190.Aṭṭhīti ṭhapetvā dvattiṃsa dantaṭṭhīni avasesāni catusaṭṭhi hatthaṭṭhīni, catusaṭṭhi pādaṭṭhīni, catusaṭṭhi maṃsanissitāni muduaṭṭhīni, dve paṇhikaṭṭhīni, ekekasmiṃ pāde dve dve gopphakaṭṭhīni, dve jaṅghaṭṭhīni, ekaṃ jaṇṇukaṭṭhi, ekaṃ ūruṭṭhi, dve kaṭiṭṭhīni, aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni, catuvīsati phāsukaṭṭhīni, cuddasa uraṭṭhīni, ekaṃ hadayaṭṭhi, dve akkhakaṭṭhīni, dve koṭṭaṭṭhīni, dve bāhuṭṭhīni, dve dve aggabāhuṭṭhīni, satta gīvaṭṭhīni, dve hanukaṭṭhīni, ekaṃ nāsikaṭṭhi, dve akkhiṭṭhīni, dve kaṇṇaṭṭhīni, ekaṃ nalāṭaṭṭhi. |
[Bones] 101. Excepting the thirty-two teeth bones, these consist of the remaining sixty- four hand bones, sixty-four foot bones, sixty-four soft bones dependent on the flesh, two heel bones; then in each leg two ankle bones, two shin bones, one knee bone and one thigh bone; then two hip bones, eighteen spine bones, twenty- four rib bones, fourteen breast bones, one heart bone (sternum), two collar bones, two shoulder blade bones,24 two upper-arm bones, two pairs of forearm bones, two neck bones, two jaw bones, one nose bone, two eye bones, two ear bones, one frontal bone, |
Ekaṃ muddhaṭṭhi, nava sīsakapālaṭṭhīnīti evaṃ timattāni aṭṭhisatāni, tāni sabbānipi vaṇṇato setāni. |
one occipital bone, nine sincipital bones. So there are exactly three hundred bones. As to colour, they are all white. |
Saṇṭhānato nānāsaṇṭhānāni. |
As to shape, they are of various shapes. |
Tattha hi aggapādaṅguliaṭṭhīni katakabījasaṇṭhānāni. |
102.Herein, the end bones of the toes are the shape of kataka seeds. |
Tadanantarāni majjhapabbaṭṭhīni panasaṭṭhisaṇṭhānāni. |
Those next to them in the middle sections are the shape of jackfruit seeds. |
Mūlapabbaṭṭhīni paṇavasaṇṭhānāni. |
The bones of the base sections are the shape of small drums. |
Piṭṭhipādaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni. |
The bones of the back of the foot are the shape of a bunch of bruised yarns. |
Paṇhikaṭṭhi ekaṭṭhitālaphalabījasaṇṭhānaṃ. |
The heel bone is the shape of the seed of a single-stone palmyra fruit. |
Gopphakaṭṭhīni baddhakīḷāgoḷakasaṇṭhānāni. |
103. The ankle bones are the shape of [two] play balls bound together. |
Jaṅghaṭṭhīnaṃ gopphakaṭṭhīsu patiṭṭhitaṭṭhānaṃ apanītatacasindikaḷīrasaṇṭhānaṃ. |
The shin bones, in the place where they rest on the ankle bones, are the shape of a sindi shoot without the skin removed. |
Khuddakajaṅghaṭṭhikaṃ dhanukadaṇḍasaṇṭhānaṃ. |
The small shin bone is the shape of a[toy] bow stick. |
Mahantaṃ milātasappapiṭṭhisaṇṭhānaṃ. |
The large one is the shape of a shrivelled snake’s back. |
Jaṇṇukaṭṭhi ekato parikkhīṇapheṇakasaṇṭhānaṃ. |
The knee bone is the shape of a lump of froth melted on one side. |
Tattha jaṅghaṭṭhikassa patiṭṭhitaṭṭhānaṃ atikhiṇaggagosiṅgasaṇṭhānaṃ. |
Herein, the place where the shin bone rests on it is the shape of a blunt cow’s horn. |
Ūruṭṭhi duttacchitavāsiparasudaṇḍasaṇṭhānaṃ. |
The thigh bone is the shape of a badly-pared25 handle for an axe or hatchet. |
Tassa kaṭiṭṭhimhi patiṭṭhitaṭṭhānaṃ kīḷāgoḷakasaṇṭhānaṃ. |
The place where it fits into the hip bone is the shape of a play ball. |
Tena kaṭiṭṭhino patiṭṭhitaṭṭhānaṃ aggacchinnamahāpunnāgaphalasaṇṭhānaṃ. |
The place in the hip bone where it is set is the shape of a big punnāga fruit with the end cut off. |
Kaṭiṭṭhīni dvepi ekābaddhāni hutvā kumbhakārikauddhanasaṇṭhānāni. |
104. The two hip bones, when fastened together, |
Pāṭiyekkaṃ kammārakūṭayottakasaṇṭhānāni. |
are the shape of the ring- fastening of a smith’s hammer. |
Koṭiyaṃ ṭhitaṃ ānisadaṭṭhi adhomukhaṃ katvā gahitasappaphaṇasaṇṭhānaṃ, sattaṭṭhaṭṭhānesu chiddāvachiddaṃ. |
The buttock bone on the end [of them] is the shape of an inverted snake’s hood. It is perforated in seven or eight places. |
Piṭṭhikaṇṭakaṭṭhīni abbhantarato uparūpari ṭhapitasīsapaṭṭaveṭhakasaṇṭhānāni. |
The spine bones are internally the shape of lead-sheet pipes put one on top of the other; |
Bāhirato vaṭṭanāvaḷisaṇṭhānāni. |
externally they are the shape of a string of beads. |
Tesaṃ antarantarā kakacadantasadisā dve tayo kaṇṭakā honti. |
They have two or three rows of projections next to each other like the teeth of a saw. |
Catuvīsatiyā phāsukaṭṭhīsu aparipuṇṇāni aparipuṇṇaasisaṇṭhānāni. |
105.Of the twenty-four rib bones, the incomplete ones are the shape of incomplete sabres, |
Paripuṇṇāni paripuṇṇaasisaṇṭhānāni. |
and the complete ones are the shape of complete sabres; |
Sabbānipi odātakukkuṭassa pasāritapakkhasaṇṭhānāni. |
all together they are like the outspread wings of a white cock. |
Cuddasa uraṭṭhīni jiṇṇasandamānikapañjarasaṇṭhānāni. |
The fourteen breast bones are the shape of an old chariot frame.26 |
Hadayaṭṭhi dabbiphaṇasaṇṭhānaṃ. |
The heart bone (sternum) is the shape of the bowl of a spoon. |
Akkhakaṭṭhīni khuddakalohavāsidaṇḍasaṇṭhānāni. |
The collar bones are the shape of small metal knife handles. |
Koṭṭaṭṭhīni ekato parikkhīṇasīhaḷakuddālasaṇṭhānāni. |
The shoulder- blade bones are the shape of a Sinhalese hoe worn down on one side. |
Bāhuṭṭhīni ādāsadaṇḍakasaṇṭhānāni. |
106. The upper-arm bones are the shape of looking glass handles. |
Aggabāhuṭṭhīni yamakatālakandasaṇṭhānāni. |
The forearm bones are the shape of a twin palm’s trunks. |
Maṇibandhaṭṭhīni ekato alliyāpetvā ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni. |
The wrist bones are the shape of lead-sheet pipes stuck together. |
Piṭṭhihatthaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni. |
The bones of the back of the hand are the shape of a bundle of bruised yams. |
Hatthaṅgulīsu mūlapabbaṭṭhīni paṇavasaṇṭhānāni. |
As to the fingers, the bones of the base sections are the shape of small drums; |
Majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni. |
those of the middle sections are the shape of immature jackfruit seeds; |
Aggapabbaṭṭhīni katakabījasaṇṭhānāni. |
those of the end sections are the shape of kataka seeds. |
Satta gīvaṭṭhīni daṇḍena vijjhitvā paṭipāṭiyā ṭhapitavaṃsakaḷīracakkalakasaṇṭhānāni. |
107. The seven neck bones are the shape of rings of bamboo stem threaded one after the other on a stick. |
Heṭṭhimahanukaṭṭhi kammārānaṃ ayokūṭayottakasaṇṭhānaṃ. |
The lower jawbone is the shape of a smith’s iron hammer ring-fastening. |
Uparimaṃ avalekhanasatthakasaṇṭhānaṃ. |
The upper one is the shape of a knife for scraping [the rind off sugarcanes]. |
Akkhikūpanāsakūpaṭṭhīni apanītamiñjataruṇatālaṭṭhisaṇṭhānāni. |
The bones of the eye sockets and nostril sockets are the shape of young palmyra seeds with the kernels removed. |
Nalāṭaṭṭhi adhomukhaṭṭhapitasaṅkhathālakakapālasaṇṭhānaṃ. |
The frontal bone is the shape of an inverted bowl made of a shell. |
Kaṇṇacūḷikaṭṭhīni nhāpitakhurakosasaṇṭhānāni. |
The bones of the ear-holes are the shape of barbers’ razor boxes. |
Nalāṭakaṇṇacūḷikānaṃ upari paṭṭabandhanokāse aṭṭhisaṅkuṭitaghaṭapuṇṇapaṭalakhaṇḍasaṇṭhānaṃ. |
The bone in the place where a cloth is tied [round the head] above the frontal bone and the ear holes is the shape of a piece of curled-up toffee flake.27 |
Muddhaṭṭhi mukhacchinnavaṅkanāḷikerasaṇṭhānaṃ. |
The occipital bone is the shape of a lopsided coconut with a hole cut in the end. |
Sīsaṭṭhīni sibbetvā ṭhapitajajjaralābukaṭāhasaṇṭhānāni. |
The sincipital bones are the shape of a dish made of an old gourd held together with stitches. |
Disato dvīsu disāsu jātāni. |
108.As to direction, they lie in both directions. |
Okāsato avisesena sakalasarīre ṭhitāni. |
As to location, they are to be found indiscriminately throughout the whole body. |
Visesena panettha sīsaṭṭhīni givaṭṭhīsu patiṭṭhitāni. |
But in particular here, the head bones rest on the neck bones, |
Gīvaṭṭhīni piṭṭhikaṇṭakaṭṭhīsu. |
the neck bones on the spine bones, |
Piṭṭhikaṇṭakaṭṭhīni kaṭiṭṭhīsu. |
the spine bones on the hip bones, |
Kaṭiṭṭhīni ūruṭṭhīsu. |
the hip bones on the thigh bones, |
Ūruṭṭhīni jaṇṇukaṭṭhīsu. |
the thigh bones on the knee bones, |
Jaṇṇukaṭṭhīni jaṅghaṭṭhīsu. |
the knee bones on the shin bones, |
Jaṅghaṭṭhīni gopphakaṭṭhīsu. |
the shin bones on the ankle bones, |
Gopphakaṭṭhīni piṭṭhipādaṭṭhīsu patiṭṭhitāni. |
the ankle bones on the bones of the back of the foot. |
Paricchedato anto aṭṭhimiñjena, uparito maṃsena, agge mūle ca aññamaññena paricchinnāni, ayaṃ nesaṃ sabhāgaparicchedo. |
As to delimitation, they are bounded inside by the bone marrow, above by the flesh, at the ends and at the roots by each other … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
191.Aṭṭhimiñjanti tesaṃ tesaṃ aṭṭhīnaṃ abbhantaragataṃ miñjaṃ. |
[Bone Marrow] 109. This is the marrow inside the various bones. |
Taṃ vaṇṇato setaṃ. |
As to colour, it is white. |
Saṇṭhānato mahantamahantānaṃ aṭṭhīnaṃ abbhantaragataṃ veḷunāḷiyaṃ pakkhittaseditamahāvettaggasaṇṭhānaṃ. |
As to shape, that inside each large bone is the shape of a large cane shoot moistened and inserted into a bamboo tube. |
Khuddānukhuddakānaṃ abbhantaragataṃ veḷuyaṭṭhipabbesu pakkhittaseditatanuvettaggasaṇṭhānaṃ. |
That inside each small bone is the shape of a slender cane shoot moistened and inserted in a section of bamboo twig. |
Disato dvīsu disāsu jātaṃ. |
As to direction, it lies in both directions. |
Okāsato aṭṭhīnaṃ abbhantare patiṭṭhitaṃ. |
As to location, it is set inside the bones. |
Paricchedato aṭṭhīnaṃ abbhantaratalehi paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is delimited by the inner surface of the bones … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
192.Vakkanti ekabandhanā dve maṃsapiṇḍikā. |
[Kidney] 110. This is two pieces of flesh with a single ligature. |
Taṃ vaṇṇato mandarattaṃ pāḷibhaddakaṭṭhivaṇṇaṃ. |
As to colour, it is dull red, the colour of pālibhaddaka (coral tree) seeds. |
Saṇṭhānato dārakānaṃ yamakakīḷāgoḷakasaṇṭhānaṃ, ekavaṇṭapaṭibaddhaambaphaladvayasaṇṭhānaṃ vā. |
As to shape, it is the shape of a pair of child’s play balls; or it is the shape of a pair of mango fruits attached to a single stalk. |
Disato uparimāya disāya jātaṃ. |
As to direction, it lies in the upper direction. |
Okāsato galavāṭakā nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ. |
As to location, it is to be found on either side of the heart flesh, being fastened by a stout sinew that starts out with one root from the base of the neck and divides into two after going a short way. |
Paricchedato vakkaṃ vakkabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, the kidney is bounded by what appertains to kidney … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
193.Hadayanti hadayamaṃsaṃ. |
[Heart] 111. This is the heart flesh. |
Taṃ vaṇṇato rattapadumapattapiṭṭhivaṇṇaṃ. |
As to colour, it is the colour of the back of a red-lotus petal. |
Saṇṭhānato bāhirapattāni apanetvā adhomukhaṃ ṭhapitapadumamakuḷasaṇṭhānaṃ. |
As to shape, it is the shape of a lotus bud with the outer petals removed and turned upside down; |
Bahi maṭṭhaṃ, anto kosātakīphalassa abbhantarasadisaṃ. |
it is smooth outside, and inside it is like the interior of a kosātakī (loofah gourd). |
Paññavantānaṃ thokaṃ vikasitaṃ, mandapaññānaṃ makuḷitameva. |
In those who possess understanding it is a little expanded; in those without understanding it is still only a bud. |
Anto cassa punnāgaṭṭhipatiṭṭhānamatto āvāṭako hoti, yattha addhapasatamattaṃ lohitaṃ saṇṭhāti, yaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti. |
Inside it there is a hollow the size of a punnāga seed’s bed where half a pasata measure of blood is kept, with which as their support the mind element and mind-consciousness element occur. |
Taṃ panetaṃ rāgacaritassa rattaṃ hoti, dosacaritassa kāḷakaṃ, mohacaritassa maṃsadhovanaudakasadisaṃ, vitakkacaritassa kulatthayūsavaṇṇaṃ, saddhācaritassa kaṇikārapupphavaṇṇaṃ, paññācaritassa acchaṃ vippasannaṃ anāvilaṃ paṇḍaraṃ parisuddhaṃ niddhotajātimaṇi viya jutimantaṃ khāyati. |
112. That in one of greedy temperament is red; that in one of hating temperament is black; that in one of deluded temperament is like water that meat has been washed in; that in one of speculative temperament is like lentil soup in colour; that in one of faithful temperament is the colour of [yellow] kanikāra flowers; that in one of understanding temperament is limpid, clear, unturbid, bright, pure, like a washed gem of pure water, and it seems to shine. |
Disato uparimāya disāya jātaṃ. |
113.As to direction, it lies in the upper direction. |
Okāsato sarīrabbhantare dvinnaṃ thanānaṃ majjhe patiṭṭhitaṃ. |
As to location, it is to be found in the middle between the two breasts, inside the body. |
Paricchedato hadayaṃ hadayabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to heart … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
194.Yakananti yamakamaṃsapaṭalaṃ. |
[Liver] 114. This is a twin slab of flesh. |
Taṃ vaṇṇato rattaṃ paṇḍukadhātukaṃ nātirattakumudassa pattapiṭṭhivaṇṇaṃ. |
As to colour, it is a brownish shade of red, the colour of the not-too-red backs of white water-lily petals. |
Saṇṭhānato mūle ekaṃ agge yamakaṃ koviḷārapattasaṇṭhānaṃ. |
As to shape, with its single root and twin ends, it is the shape of a koviḷāra leaf. |
Tañca dandhānaṃ ekameva hoti mahantaṃ, paññavantānaṃ dve vā tīṇi vā khuddakāni. |
In sluggish people it is single and large; in those possessed of understanding there are two or three small ones. |
Disato uparimāya disāya jātaṃ, okāsato dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ. |
As to direction, it lies in the upper direction. As to location, it is to be found on the right side, inside from the two breasts. |
Paricchedato yakanaṃ yakanabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to liver … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
195.Kilomakanti paṭicchannāpaṭicchannabhedato duvidhaṃ pariyonahanamaṃsaṃ. |
[Midriff]28 115.This is the covering of the flesh, which is of two kinds, namely, the concealed and the unconcealed. |
Taṃ duvidhampi vaṇṇato setaṃ dukūlapilotikavaṇṇaṃ. |
As to colour, both kinds are white, the colour of dukūla (muslin) rags. |
Saṇṭhānato attano okāsasaṇṭhānaṃ. |
As to shape, it is the shape of its location. |
Disato paṭicchannakilomakaṃ uparimāya disāya. |
As to direction, the concealed midriff lies in the upper direction, |
Itaraṃ dvīsu disāsu jātaṃ. |
the other in both directions. |
Okāsato paṭicchannakilomakaṃ hadayañca vakkañca paṭicchādetvā, appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ. |
As to location, the concealed midriff is to be found concealing the heart and kidney; the unconcealed is to be found covering the flesh under the inner skin throughout the whole body. |
Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ kilomakabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded below by the flesh, above by the inner skin, and all round by what appertains to midriff … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
196.Pihakanti udarajivhāmaṃsaṃ. |
[Spleen] 116. This is the flesh of the belly’s “tongue.” |
Taṃ vaṇṇato nīlaṃ nigguṇḍipupphavaṇṇaṃ. |
As to colour, it is blue, the colour of nigguṇḍi flowers. |
Saṇṭhānato sattaṅgulappamāṇaṃ abandhanaṃ kāḷavacchakajivhāsaṇṭhānaṃ. |
As to shape, it is seven fingers in size, without attachments, and the shape of a black calf’s tongue. |
Disato uparimāya disāya jātaṃ. |
As to direction, it lies in the upper direction. |
Okāsato hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ, yasmiṃ paharaṇappahārena bahinikkhante sattānaṃ jīvitakkhayo hoti. |
As to location, it is to be found near the upper side of the belly to the left of the heart. When it comes out through a wound a being’s life is terminated. |
Paricchedato pihakabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to spleen … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
197.Papphāsanti dvattiṃsamaṃsakhaṇḍappabhedaṃ papphāsamaṃsaṃ. |
[Lungs] 117. The flesh of the lungs is divided up into two or three pieces of flesh. |
Taṃ vaṇṇato rattaṃ nātipakkaudumbaraphalavaṇṇaṃ. |
As to colour, it is red, the colour of not very ripe udumbara fig fruits. |
Saṇṭhānato visamacchinnabahalapūvakhaṇḍasaṇṭhānaṃ. |
As to shape, it is the shape of an unevenly cut thick slice of cake. |
Abbhantare asitapītānaṃ abhāve uggatena kammajatejusmānā abbhāhatattā saṃkhāditapalālapiṇḍamiva nirasaṃ nirojaṃ. |
Inside, it is insipid and lacks nutritive essence, like a lump of chewed straw, because it is affected by the heat of the kamma-born fire [element] that springs up when there is need of something to eat and drink. |
Disato uparimāya disāya jātaṃ. |
As to direction, it lies in the upper direction. |
Okāsato sarīrabbhantare dvinnaṃ thanānaṃ antare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ. |
As to location, it is to be found inside the body between the two breasts, hanging above the heart and liver and concealing them. |
Paricchedato papphāsabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to lungs … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
198.Antanti purisassa dvattiṃsahatthā itthiyā aṭṭhavīsatihatthā ekavīsatiyā ṭhānesu obhaggā antavaṭṭi. |
[Bowel] 118. This is the bowel tube; it is looped29 in twenty-one places, and in a man it is thirty-two hands long, and in a woman, twenty-eight hands. |
Tadetaṃ vaṇṇato setaṃ sakkharasudhāvaṇṇaṃ. |
As to colour, it is white, the colour of lime [mixed] with sand. |
Saṇṭhānato lohitadoṇiyaṃ ābhujitvā ṭhapitasīsacchinnasappasaṇṭhānaṃ. |
As to shape, it is the shape of a beheaded snake coiled up and put in a trough of blood. |
Disato dvīsu disāsu jātaṃ. |
As to direction, it lies in the two directions. |
Okāsato upari galavāṭake heṭṭhā ca karīsamagge vinibandhattā galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ. |
As to location, it is fastened above at the gullet and below to the excrement passage (rectum), so it is to be found inside the body between the limits of the gullet and the excrement passage. |
Paricchedato antabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what pertains to bowel … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
199.Antaguṇanti antabhogaṭṭhānesu bandhanaṃ. |
[Entrails (Mesentery)] 119. This is the fastening in the places where the bowel is coiled. |
Taṃ vaṇṇato setaṃ dakasītalikamūlavaṇṇaṃ. |
As to colour, it is white, the colour of dakasītalika30 (white edible water lily) roots. |
Saṇṭhānato dakasītalikamūlasaṇṭhānameva. |
As to shape, it is the shape of those roots too. |
Disato dvīsu disāsu jātaṃ. |
As to direction, it lies in the two directions. |
Okāsato kuddālapharasukammādīni karontānaṃ yantākaḍḍhanakāle yantasuttakamiva yantaphalakāni antabhoge ekato agaḷante ābandhitvā pādapuñchanarajjumaṇḍalakassa antarā saṃsibbitvā ṭhitarajjukā viya ekavīsatiyā antabhogānaṃ antarā ṭhitaṃ. |
As to location, it is to be found inside the twenty-one coils of the bowel, like the strings to be found inside rope-rings for wiping the feet on, sewing them together, and it fastens the bowel’s coils together so that they do not slip down in those working with hoes, axes, etc., as the marionette-strings do the marionette’s wooden [limbs] at the time of the marionette’s being pulled along. |
Paricchedato antaguṇabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to entrails … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
200.Udariyanti udare bhavaṃ asitapītakhāyitasāyitaṃ. |
[Gorge] 120. This is what has been eaten, drunk, chewed and tasted, and is present in the stomach. |
Taṃ vaṇṇato ajjhohaṭāhāravaṇṇaṃ. |
As to colour, it is the colour of swallowed food. |
Saṇṭhānato parissāvane sithilabaddhataṇḍulasaṇṭhānaṃ. |
As to shape, it is the shape of rice loosely tied in a cloth strainer. |
Disato uparimāya disāya jātaṃ. |
As to direction, it is in the upper direction. |
Okāsato udare ṭhitaṃ. |
As to location, it is in the stomach. |
Udaraṃ nāma ubhato nippīḷiyamānassa allasāṭakassa majjhe sañjātaphoṭakasadisaṃ antapaṭalaṃ, bahi maṭṭhaṃ, anto maṃsakasambupaliveṭhanakiliṭṭhapāvārakapupphakasadisaṃ, kuthitapanasatacassa abbhantarasadisantipi vattuṃ vaṭṭati, yattha takkoṭakā gaṇḍuppādakā tālahīrakā sūcimukhakā paṭatantasuttakā iccevamādidvattiṃsakulappabhedā kimayo ākulabyākulā saṇḍasaṇḍacārino hutvā nivasanti, ye pānabhojanādimhi avijjamāne ullaṅghitvā viravantā hadayamaṃsaṃ abhihananti, pānabhojanādiajjhoharaṇavelāyañca uddhaṃmukhā hutvā paṭhamajjhohaṭe dve tayo ālope turitaturitā viluppanti, yaṃ tesaṃ kimīnaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hoti. |
121. What is called the “stomach” is [a part of] the bowel-membrane, which is like the swelling [of air] produced in the middle of a length of wet cloth when it is being [twisted and] wrung out from the two ends. It is smooth outside. Inside, it is like a balloon of cloth31 soiled by wrapping up meat refuse; or it can be said to be like the inside of the skin of a rotten jack fruit. It is the place where worms dwell seething in tangles: the thirty-two families of worms, such as round worms, boil-producing worms, “palm-splinter” worms, needle-mouthed worms, tape- worms, thread worms, and the rest.32 When there is no food and drink, etc., present, they leap up shrieking and pounce upon the heart’s flesh; and when food and drink, etc., are swallowed, they wait with uplifted mouths and scramble to snatch the first two or three lumps swallowed. It is these worms’ maternity home, privy, hospital and charnel ground. |
Yattha seyyathāpi nāma caṇḍālagāmadvāre candanikāya nidāghasamaye thūlaphusitake deve vassante udakena vuyhamānaṃ muttakarīsacammaaṭṭhinhārukhaṇḍakheḷasiṅghāṇikālohitappabhutinānākuṇapajātaṃ nipatitvā kaddamodakāluḷitaṃ dvīhatīhaccayena sañjātakimikulaṃ sūriyātapasantāpavegakuthitaṃ upari pheṇapupphuḷake muñcantaṃ abhinīlavaṇṇaṃ paramaduggandhajegucchaṃ neva upagantuṃ, na daṭṭhuṃ araharūpataṃ āpajjitvā tiṭṭhati, pageva ghāyituṃ vā sāyituṃ vā, evameva nānappakāraṃ pānabhojanādidantamusalasañcuṇṇitaṃ jivhāhatthaparivattitakheḷalālāpalibuddhaṃ taṅkhaṇavigatavaṇṇagandharasādisampadaṃ tantavāyakhalisuvānavamathusadisaṃ nipatitvā pittasemhavātapaliveṭhitaṃ hutvā udaraggisantāpavegakuthitaṃ kimikulākulaṃ uparūpari pheṇapupphuḷakāni muñcantaṃ paramakasambuduggandhajegucchabhāvaṃ āpajjitvā tiṭṭhati. |
Just as when it has rained heavily in a time of drought and what has been carried by the water into the cesspit at the gate of an outcaste village—the various kinds of ordure33 such as urine, excrement, bits of hide and bones and sinews, as well as spittle, snot, blood, etc.—gets mixed up with the mud and water already collected there; and after two or three days the families of worms appear, and it ferments, warmed by the energy of the sun’s heat, frothing and bubbling on the top, quite black in colour, and so utterly stinking and loathsome that one can scarcely go near it or look at it, much less smell or taste it, so too, [the stomach is where] the assortment of food, drink, etc., falls after being pounded up by the tongue and stuck together with spittle and saliva, losing at that moment its virtues of colour, smell, taste, etc., and taking on the appearance of weavers’ paste and dogs’ vomit, then to get soused in the bile and phlegm and wind that have collected there, where it ferments with the energy of the stomach-fire’s heat, seethes with the families of worms, frothing and bubbling on the top, till it turns into utterly stinking nauseating muck, |
Yaṃ sutvāpi pānabhojanādīsu amanuññatā saṇṭhāti, pageva paññācakkhunā avaloketvā. |
even to hear about which takes away any appetite for food, drink, etc., let alone to see it with the eye of understanding. |
Yattha ca patitaṃ pānabhojanādi pañcadhā vivekaṃ gacchati, ekaṃ bhāgaṃ pāṇakā khādanti, ekaṃ bhāgaṃ udaraggi jhāpeti, eko bhāgo muttaṃ hoti, eko bhāgo karīsaṃ, eko bhāgo rasabhāvaṃ āpajjitvā soṇitamaṃsādīni upabrūhayati. |
And when the food, drink, etc., fall into it, they get divided into five parts: the worms eat one part, the stomach-fire bums up another part, another part becomes urine, another part becomes excrement, and one part is turned into nourishment and sustains the blood, flesh and so on. |
Paricchedato udarapaṭalena ceva udariyabhāgena ca paricchinnaṃ. |
122. As to delimitation, it is bounded by the stomach lining and by what appertains to gorge … |
Ayamassa sabhāgaparicchedo. |
|
Visabhāgaparicchedo pana kesasadisoyeva. |
|
201.Karīsanti vaccaṃ. |
[Dung] 123. This is excrement. |
Taṃ vaṇṇato yebhuyyena ajjhohaṭāhāravaṇṇameva hoti. |
As to colour, it is mostly the colour of eaten food. |
Saṇṭhānato okāsasaṇṭhānaṃ. |
As to shape, it is the shape of its location. |
Disato heṭṭhimāya disāya jātaṃ. |
As to direction, it is in the lower direction. |
Okāsato pakkāsaye ṭhitaṃ. |
As to location, it is to be found in the receptacle for digested food (rectum). |
Pakkāsayo nāma heṭṭhānābhi-piṭṭhikaṇṭakamūlānaṃ antare antāvasāne ubbedhena aṭṭhaṅgulamatto veḷunāḷikasadiso, yattha seyyathāpi nāma upari bhūmibhāge patitaṃ vassodakaṃ ogaḷitvā heṭṭhā bhūmibhāgaṃ pūretvā tiṭṭhati, evameva yaṃkiñci āmāsaye patitaṃ pānabhojanādikaṃ udaragginā pheṇuddehakaṃ pakkaṃ pakkaṃ nisadāya pisitamiva saṇhabhāvaṃ āpajjitvā antabilena ogaḷitvā ogaḷitvā omadditvā veḷupabbe pakkhipamānapaṇḍumattikā viya sannicitaṃ hutvā tiṭṭhati. |
124. The receptacle for digested food is the lowest part at the end of the bowel, between the navel and the root of the spine. It measures eight fingerbreadths in height and resembles a bamboo tube. Just as when rain water falls on a higher level it runs down to fill a lower level and stays there, so too, the receptacle for digested food is where any food, drink, etc., that have fallen into the receptacle for undigested food, have been continuously cooked and simmered by the stomach-fire, and have got as soft as though ground up on a stone, run down to through the cavities of the bowels, and it is pressed down there till it becomes impacted like brown clay pushed into a bamboo joint, and there it stays. |
Paricchedato pakkāsayapaṭalena ceva karīsabhāgena ca paricchinnaṃ, ayamassa sabhāgaparicchedo. |
125.As to delimitation, it is bounded by the receptacle for digested food and by what appertains to dung … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
202.Matthaluṅganti sīsakaṭāhabbhantare ṭhitamiñjarāsi. |
[Brain] 126. This is the lumps of marrow to be found inside the skull. |
Taṃ vaṇṇato setaṃ ahicchattakapiṇḍavaṇṇaṃ. |
As to colour, it is white, the colour of the flesh of a toadstool; |
Dadhibhāvaṃ asampattaṃ duṭṭhakhīravaṇṇantipi vattuṃ vaṭṭati. |
it can also be said that it is the colour of turned milk that has not yet become curd. |
Saṇṭhānato okāsasaṇṭhānaṃ. |
As to shape, it is the shape of its location. |
Disato uparimāya disāya jātaṃ. |
As to direction, it belongs to the upper direction. |
Okāsato sīsakaṭāhabbhantare cattāro sibbinimagge nissāya samodhānetvā ṭhapitā cattāro piṭṭhapiṇḍā viya samohitaṃ tiṭṭhati. |
As to location, it is to be found inside the skull, like four lumps of dough put together to correspond with the [skull’s] four sutured sections. |
Paricchedato sīsakaṭāhassa abbhantaratalehi ceva matthaluṅgabhāgena ca paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by the skull’s inner surface and by what appertains to brain … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
203.Pittanti dve pittāni baddhapittañca abaddhapittañca. |
[Bile] 127. There are two kinds of bile: local bile and free bile. |
Tattha baddhapittaṃ vaṇṇato bahalamadhukatelavaṇṇaṃ. |
Herein as to colour, the local bile is the colour of thick madhuka oil; |
Abaddhapittaṃ milātaākulipupphavaṇṇaṃ. |
the free bile is the colour of faded ākulī flowers. |
Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ. |
As to shape, both are the shape of their location. |
Disato baddhapittaṃ uparimāya disāya jātaṃ, itaraṃ dvīsu disāsu jātaṃ. |
As to direction, the local bile belongs to the upper direction; the other belongs to both directions. |
Okāsato abaddhapittaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca udakamiva telabindu avasesasarīraṃ byāpetvā ṭhitaṃ, yamhi kupite akkhīni pītakāni honti, bhamanti, gattaṃ kampati, kaṇḍūyati. |
As to location, the free bile spreads, like a drop of oil on water, all over the body except for the fleshless parts of the head hairs, body hairs, teeth, nails, and the hard dry skin. When it is disturbed, the eyes become yellow and twitch, and there is shivering and itching34 of the body. |
Baddhapittaṃ hadayapapphāsānaṃ antare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakīkosakasadise pittakosake ṭhitaṃ, yamhi kupite sattā ummattakā honti, vipallatthacittā hirottappaṃ chaḍḍetvā akātabbaṃ karonti, abhāsitabbaṃ bhāsanti, acintitabbaṃ cintenti. |
The local bile is situated near the flesh of the liver between the heart and the lungs. It is to be found in the bile container (gall bladder), which is like a large kosātakī (loofah) gourd pip. When it is disturbed, beings go crazy and become demented, they throw off conscience and shame and do the undoable, speak the unspeakable, and think the unthinkable. |
Paricchedato pittabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to bile … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
204.Semhanti sarīrabbhantare ekapatthapūrappamāṇaṃ semhaṃ. |
[Phlegm] 128. The phlegm is inside the body and it measures a bowlful. |
Taṃ vaṇṇato setaṃ nāgabalāpaṇṇarasavaṇṇaṃ. |
As to colour, it is white, the colour of the juice of nāgabalā leaves. |
Saṇṭhānato okāsasaṇṭhānaṃ. |
As to shape, it is the shape of its location. |
Disato uparimāya disāya jātaṃ. |
As to direction, it belongs to the upper direction. |
Okāsato udarapaṭale ṭhitaṃ. |
As to location, it is to be found on the stomach’s surface. |
Yaṃ pānabhojanādiajjhoharaṇakāle seyyathāpi nāma udake sevālapaṇakaṃ kaṭṭhe vā kathale vā patante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, evameva pānabhojanādimhi nipatante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, yamhi ca mandībhūte pakkagaṇḍo viya pūtikukkuṭaṇḍamiva ca udaraṃ paramajegucchaṃ kuṇapagandhaṃ hoti, tato uggatena ca gandhena uddekopi mukhampi duggandhaṃ pūtikuṇapasadisaṃ hoti. |
Just as duckweed and green scum on the surface of water divide when a stick or a potsherd is dropped into the water and then spread together again, so too, at the time of eating and drinking, etc., when the food, drink, etc., fall into the stomach, the phlegm divides and then spreads together again. And if it gets weak the stomach becomes utterly disgusting with a smell of ordure, like a ripe boil or a rotten hen’s egg, and then the belchings and the mouth reek with a stench like rotting ordure rising from the stomach, |
So ca puriso apehi duggandhaṃ vāyasīti vattabbataṃ āpajjati, yañca vaḍḍhitvā bahalattamāpannaṃ pidhānaphalakamiva vaccakuṭiyaṃ udarapaṭalassa abbhantareyeva kuṇapagandhaṃ sannirumbhitvā tiṭṭhati. |
so that the man has to be told, “Go away, your breath smells.” But when it grows plentiful it holds the stench of ordure beneath the surface of the stomach, acting like the wooden lid of a privy. |
Paricchedato semhabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to phlegm … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
205.Pubboti pūtilohitavasena pavattapubbaṃ. |
[Pus] 129. Pus is produced by decaying blood. |
Taṃ vaṇṇato paṇḍupalāsavaṇṇo. |
As to colour, it is the colour of bleached leaves; |
Matasarīre pana pūtibahalācāmavaṇṇo hoti. |
but in a dead body it is the colour of stale thickened gruel. |
Saṇṭhānato okāsasaṇṭhāno. |
As to shape, it is the shape of its location. |
Disato dvīsu disāsu hoti. |
As to direction, it belongs to both directions. |
Okāsato pana pubbassa okāso nāma nibaddho natthi, yattha so sannicito tiṭṭheyya, yatra yatra khāṇukaṇṭakapaharaṇaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapīḷakādayo vā uppajjanti, tatra tatra tiṭṭhati. |
As to location, however, there is no fixed location for pus where it could be found stored up. Wherever blood stagnates and goes bad in some part of the body damaged by wounds with stumps and thorns, by burns with fire, etc., or where boils, carbuncles, etc., appear, it can be found there. |
Paricchedato pubbabhāgena paricchinno, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to pus … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
206.Lohitanti dve lohitāni sannicitalohitañca saṃsaraṇalohitañca. |
[Blood] 130.There are two kinds of blood: stored blood and mobile blood. |
Tattha sannicitalohitaṃ vaṇṇato nipakkabahalalākhārasavaṇṇaṃ. |
Herein, as to colour, stored blood is the colour of cooked and thickened lac solution; |
Saṃsaraṇalohitaṃ acchalākhārasavaṇṇaṃ. |
mobile blood is the colour of clear lac solution. |
Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ. |
As to shape, both are the shape of their locations. |
Disato sannicitalohitaṃ uparimāya disāya jātaṃ. |
As to direction, the stored blood belongs to the upper direction; |
Itaraṃ dvisu disāsu jātaṃ. |
the other belongs to both directions. |
Okāsato saṃsaraṇalohitaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca dhamanijālānusārena sabbaṃ upādiṇṇasarīraṃ pharitvā ṭhitaṃ. |
As to location, except for the fleshless parts of the head hairs, body hairs, teeth, nails, and the hard dry skin, the mobile blood permeates the whole of the clung-to (kammically-acquired)35 body by following the network of veins. |
Sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapatthapūramattaṃ hadayavakkapapphāsānaṃ upari thokaṃ thokaṃ paggharantaṃ vakkahadayayakanapapphāse temayamānaṃ ṭhitaṃ. |
The stored blood fills the lower part of the liver’s site to the extent of a bowlful, and by its splashing little by little over the heart, kidney and lungs, it keeps the kidney, heart, liver and lungs moist. |
Tasmiṃ hi vakkahadayādīni atemente sattā pipāsitā honti. |
For it is when it fails to moisten the kidney, heart, etc., that beings become thirsty. |
Paricchedato lohitabhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to blood … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
207.Sedoti lomakūpādīhi paggharaṇakaāpodhātu. |
[Sweat] 131. This is the water element that trickles from the pores of the body hairs, and so on. |
So vaṇṇato vippasannatilatelavaṇṇo. |
As to colour, it is the colour of clear sesame oil. |
Saṇṭhānato okāsasaṇṭhāno. |
As to shape, it is the shape of its location. |
Disato dvīsu disāsu jāto. |
As to direction, it belongs to both directions. |
Okāsato sedassokāso nāma nibaddho natthi, yattha so lohitaṃ viya sadā tiṭṭheyya. |
As to location, there is no fixed location for sweat where it could always be found like blood. |
Yadā pana aggisantāpasūriyasantāpautuvikārādīhi sarīraṃ santapati, tadā udakato abbūḷhamattavisamacchinnabhisamuḷālakumudanāḷakalāpo viya sabbakesalomakūpavivarehi paggharati, tasmā tassa saṇṭhānampi kesalomakūpavivarānaññeva vasena veditabbaṃ. |
But if the body is heated by the heat of a fire, by the sun’s heat, by a change of temperature, etc., then it trickles from all the pore openings of the head hairs and body hairs, as water does from a bunch of unevenly cut lily-bud stems and lotus stalks pulled up from the water. So its shape should also be understood to correspond to the pore-openings of the head hairs and body hairs. |
Sedapariggaṇhakena ca yoginā kesalomakūpavivare pūretvā ṭhitavaseneva sedo manasi kātabbo. |
And the meditator who discerns sweat should only give his attention to it as it is to be found filling the pore-openings of the head hairs and body hairs. |
Paricchedato sedabhāgena paricchinno, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to sweat … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
Medoti thinasineho. |
[Fat] 132. This is a thick unguent. |
So vaṇṇato phālitahaliddivaṇṇo. |
As to colour, it is the colour of sliced turmeric. |
Saṇṭhānato thūlasarīrassa tāva cammamaṃsantare ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno hoti. |
As to shape, firstly in the body of a stout man it is the shape of turmeric-coloured dukūla (muslin) rags placed between the inner skin and the flesh. |
Kisasarīrassa jaṅghamaṃsaṃ ūrumaṃsaṃ piṭṭhikaṇṭakanissitaṃ piṭṭhimaṃsaṃ udaravaṭṭimaṃsanti etāni nissāya diguṇatiguṇaṃ katvā ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno. |
In the body of a lean man it is the shape of turmeric-coloured dukūla (muslin) rags placed in two or three thicknesses on the shank flesh, thigh flesh, back flesh near the spine, and belly-covering flesh. |
Disato dvīsu disāsu jāto. |
As to direction, it belongs to both directions. |
Okāsato thūlassa sakalasarīraṃ pharitvā kisassa jaṅghamaṃsādīni nissāya ṭhito, yaṃ sinehasaṅkhaṃ gatampi paramajegucchattā neva muddhani telatthāya, na nāsatelādīnamatthāya gaṇhanti. |
As to location, it permeates the whole of a stout man’s body; it is to be found on a lean man’s shank flesh, and so on. And though it was described as “unguent” above, still it is neither used as oil on the head nor as oil for the nose, etc., because of its utter disgustingness. |
Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ medabhāgena paricchinno, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded below by the flesh, above by the inner skin, and all round by what appertains to fat … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
208.Assūti akkhīhi paggharaṇakaāpodhātu. |
[Tears] 133. These are the water element that trickles from the eye. |
Taṃ vaṇṇato vippasannatilatelavaṇṇaṃ. |
As to colour, they are the colour of clear sesame oil. |
Saṇṭhānato okāsasaṇṭhānaṃ. |
As to shape, they are the shape of their location. |
Disato uparimāya disāya jātaṃ. |
As to direction, they belong to the upper direction. |
Okāsato akkhikūpakesu ṭhitaṃ. |
As to location, they are to be found in the eye sockets. |
Na cetaṃ pittakosake pittamiva akkhikūpakesu sadā sannicitaṃ tiṭṭhati. |
But they are not stored in the eye sockets all the while as the bile is in the bile container. |
Yadā pana sattā somanassajātā mahāhasitaṃ hasanti, domanassajātā rodanti paridevanti, tathārūpaṃ vā visamāhāraṃ āhārenti, yadā ca nesaṃ akkhīni dhūmarajapaṃsukādīhi abhihaññanti. |
But when beings feel joy and laugh uproariously, or feel grief and weep and lament, or eat particular kinds of wrong food, or when their eyes are affected by smoke, dust, dirt, etc., |
Tadā etehi somanassadomanassavisabhāgāhārautūhi samuṭṭhahitvā akkhikūpake pūretvā tiṭṭhati vā paggharati vā. |
then being originated by the joy, grief, wrong food, or temperature, they fill up the eye sockets or trickle out. |
Assupariggaṇhakena ca yoginā akkhikūpake pūretvā ṭhitavaseneva pariggaṇhitabbaṃ. |
And the meditator who discerns tears should discern them only as they are to be found filling the eye sockets. |
Paricchedato assubhāgena paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, they are bounded by what appertains to tears … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
209.Vasāti vilīnasineho. |
[Grease] 134. This is a melted unguent. |
Sā vaṇṇato nāḷikeratelavaṇṇā. |
As to colour, it is the colour of coconut oil. |
Ācāme āsittatelavaṇṇātipi vattuṃ vaṭṭati. |
Also it can be said to be the colour of oil sprinkled on gruel. |
Saṇṭhānato nhānakāle pasannaudakassa upari paribbhamantasinehabinduvisaṭasaṇṭhānā. |
As to shape, it is a film the shape of a drop of unguent spread out over still water at the time of bathing. |
Disato dvīsu disāsu jātā. |
As to direction, it belongs to both directions. |
Okāsato yebhuyyena hatthatalahatthapiṭṭhipādatalapādapiṭṭhināsapuṭanalāṭaaṃsakūṭesu ṭhitā. |
As to location, it is to be found mostly on the palms of the hands, backs of the hands, soles of the feet, backs of the feet, tip of the nose, forehead, and points of the shoulders. |
Na cesā etesu okāsesu sadā vilīnāva hutvā tiṭṭhati. |
And it is not always to be found in the melted state in these locations, |
Yadā pana aggisantāpasūriyasantāpautuvisabhāgadhātuvisabhāgehi te padesā usmājātā honti, tadā tattha nhānakāle pasannaudakūpari sinehabinduvisaṭo viya ito cito ca sañcarati. |
but when these parts get hot with the heat of a fire, the sun’s heat, upset of temperature or upset of elements, then it spreads here and there in those places like the film from the drop of unguent on the still water at the time of bathing. |
Paricchedato vasābhāgena paricchinnā, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to grease … |
Visabhāgaparicchedo pana kesasadisoyeva. |
|
210.Kheḷoti antomukhe pheṇamissā āpodhātu. |
[Spittle] 135. This is water element mixed with froth inside the mouth. |
So vaṇṇato seto pheṇavaṇṇo. |
As to colour, it is white, the colour of the froth. |
Saṇṭhānato okāsasaṇṭhāno. |
As to shape, it is the shape of its location, |
Pheṇasaṇṭhānotipi vattuṃ vaṭṭati. |
or it can be called “the shape of froth.” |
Disato uparimāya disāya jāto. |
As to direction, it belongs to the upper direction. |
Okāsato ubhohi kapolapassehi oruyha jivhāya ṭhito. |
As to location, it is to be found on the tongue after it has descended from the cheeks on both sides. |
Na cesa ettha sadā sannicito hutvā tiṭṭhati. |
And it is not always to be found stored there; |
Yadā pana sattā tathārūpamāhāraṃ passanti vā saranti vā, uṇhatittakaṭukaloṇambilānaṃ vā kiñci mukhe ṭhapenti, yadā vā nesaṃ hadayaṃ āgilāyati, kismiñci deva vā jigucchā uppajjati, tadā kheḷo uppajjitvā ubhohi kapolapassehi oruyha jivhāya saṇṭhāti. |
but when beings see particular kinds of food, or remember them, or put something hot or bitter or sharp or salty or sour into their mouths, or when their hearts are faint, or nausea arises on some account, then spittle appears and runs down from the cheeks on both sides to settle on the tongue. |
Aggajivhāya cesa tanuko hoti, mūlajivhāya bahalo, mukhe pakkhittañca puthukaṃ vā taṇḍulaṃ vā aññaṃ vā kiñci khādanīyaṃ nadīpuline khatakūpakasalilaṃ viya parikkhayaṃ agacchantova temetuṃ samattho hoti. |
It is thin at the tip of the tongue, and thick at the root of the tongue. It is capable, without getting used up, of wetting unhusked rice or husked rice or anything else chewable that is put into the mouth, like the water in a pit scooped out in a river sand bank. |
Paricchedato kheḷabhāgena paricchinno, ayamassa sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to spittle … |
Visabhāgaparicchedo pana kesasadisova. |
|
211.Siṅghāṇikāti matthaluṅgato paggharaṇakaasuci. |
[Snot] 136. This is impurity that trickles out from the brain. |
Sā vaṇṇato taruṇatālaṭṭhimiñjavaṇṇā. |
As to colour, it is the colour of a young palmyra kernel. |
Saṇṭhānato okāsasaṇṭhānā. |
As to shape, it is the shape of its location. |
Disato uparimāya disāya jātā. |
As to direction, it belongs to the upper direction. |
Okāsato nāsāpuṭe pūretvā ṭhitā. |
As to location, it is to be found filling the nostril cavities. |
Na cesā ettha sadā sannicitā hutvā tiṭṭhati, atha kho yathā nāma puriso paduminipatte dadhiṃ bandhitvā heṭṭhā kaṇṭakena vijjheyya, athānena chiddena dadhimuttaṃ gaḷitvā bahi pateyya, evameva yadā sattā rodanti, visabhāgāhārautuvasena vā sañjātadhātukhobhā honti, tadā anto sīsato pūtisemhabhāvamāpannaṃ matthaluṅgaṃ gaḷitvā tālumatthakavivarena otaritvā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā. |
And it is not always to be found stored there; but rather, just as though a man tied up curd in a lotus leaf, which he then pricked with a thorn underneath, and whey oozed out and dripped, so too, when beings weep or suffer a disturbance of elements produced by wrong food or temperature, then the brain inside the head turns into stale phlegm, and it oozes out and comes down by an opening in the palate, and it fills the nostrils and stays there or trickles out. |
Siṅghāṇikā pariggaṇhakena ca yoginā nāsāpuṭe pūretvā ṭhitavaseneva pariggaṇhitabbā. |
And the meditator who discerns snot should discern it only as it is to be found filling the nostril cavities. |
Paricchedato siṅghāṇikābhāgena paricchinnā, ayamassā sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to snot … |
Visabhāgaparicchedo pana kesasadisova. |
|
212.Lasikāti sarīrasandhīnaṃ abbhantare picchilakuṇapaṃ. |
[Oil of the Joints] 137. This is the slimy ordure inside the joints in the body. |
Sā vaṇṇato kaṇikāraniyyāsavaṇṇā. |
As to colour, it is the colour of kaṇikāra gum. |
Saṇṭhānato okāsasaṇṭhānā. |
As to shape, it is the shape of its location. |
Disato dvīsu disāsu jātā. |
As to direction, it belongs to both directions. |
Okāsato aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīnaṃ abbhantare ṭhitā. |
As to location, it is to be found inside the hundred and eighty joints, serving the function of lubricating the bones’ joints. |
Yassa cesā mandā hoti, tassa uṭṭhahantassa nisīdantassa abhikkamantassa paṭikkamantassa samiñjantassa pasārentassa aṭṭhikāni kaṭakaṭāyanti, accharāsaddaṃ karonto viya sañcarati. |
If it is weak, when a man gets up or sits down, moves forward or backward, bends or stretches, then his bones creak, and he goes about making a noise like the snapping of fingers, |
Ekayojanadviyojanamattaṃ addhānaṃ gatassa vāyodhātu kuppati, gattāni dukkhanti. |
and when he has walked only one or two leagues’ distance, his air element gets upset and his limbs pain him. |
Yassa pana bahukā honti, tassa uṭṭhānanisajjādīsu na aṭṭhīni kaṭakaṭāyanti, dīghampi addhānaṃ gatassa na vāyodhātu kuppati, na gattāni dukkhanti. |
But if a man has plenty of it, his bones do not creak when he gets up, sits down, etc., and even when he has walked a long distance, his air element does not get upset and his limbs do not pain him. |
Paricchedato lasikābhāgena paricchinnā, ayamassā sabhāgaparicchedo. |
As to delimitation, it is bounded by what appertains to oil of the joints … |
Visabhāgaparicchedo pana kesasadisova. |
|
213.Muttanti muttarasaṃ. |
[Urine] 138. This is the urine solution. |
Taṃ vaṇṇato māsakhārodakavaṇṇaṃ. |
As to colour, it is the colour of bean brine. |
Saṇṭhānato adhomukhaṭṭhapitaudakakumbhaabbhantaragataudakasaṇṭhānaṃ. |
As to shape, it is the shape of water inside a water pot placed upside down. |
Disato heṭṭhimāya disāya jātaṃ. |
As to direction, it belongs to the lower direction. |
Okāsato vatthissa abbhantare ṭhitaṃ. |
As to location, it is to be found inside the bladder. |
Vatthi nāma vatthi puṭo vuccati. |
For the bladder sack is called the bladder. |
Yattha seyyathāpi candanikāya pakkhitte amukhe ravaṇaghaṭe candanikāraso pavisati, na cassa pavisanamaggo paññāyati, evameva sarīrato muttaṃ pavisati, na cassa pavisanamaggo paññāyati, nikkhamanamaggo pana pākaṭo hoti. |
Just as when a porous pot with no mouth is put into a cesspool, then the solution from the cesspool gets into the porous pot with no mouth even though no way of entry is evident, so too, while the urinary secretion from the body enters the bladder its way of entry is not evident. Its way of exit, however, is evident. |
Yamhi ca muttassa bharite passāvaṃ karomāti sattānaṃ āyūhanaṃ hoti. |
And when the bladder is full of urine, beings feel the need to make water. |
Paricchedato vatthiabbhantarena ceva muttabhāgena ca paricchinnaṃ, ayamassa sabhāgaparicchedo. |
As to delimitation, it is delimited by the inside of the bladder and by what is similar to urine. This is the delimitation by the similar. |
Visabhāgaparicchedo pana kesasadisova. |
But its delimitation by the dissimilar is like that for the head hairs (see note at end of §90). |
214.Evañhi kesādike koṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā anupubbato nātisīghatotiādinā nayena vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlā paṭikkūlāti manasikaroto paṇṇattisamatikkamāvasāne seyyathāpi cakkhumato purisassa dvattiṃsavaṇṇānaṃ kusumānaṃ ekasuttakaganthitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti, evameva atthi imasmiṃ kāye kesāti imaṃ kāyaṃ olokentassa sabbe te dhammā apubbāpariyāva pākaṭā honti. |
[The Arising of Absorption] 139. When the meditator has defined the parts beginning with the head hairs in this way by colour, shape, direction, location and delimitation (§58), and he gives his attention in the ways beginning with “following the order, not too quickly” (§61) to their repulsiveness in the five aspects of colour, shape, smell, habitat, and location (§84f.), then at last he surmounts the concept (§66). Then just as when a man with good sight is observing a garland of flowers of thirty- two colours knotted on a single string and all the flowers become evident to him simultaneously, so too, when the meditator observes this body thus, “There are in this body head hairs,” then all these things become evident to him, as it were, simultaneously. |
Tena vuttaṃ manasikārakosallakathāyaṃ "ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhatī"ti. |
Hence it was said above in the explanation of skill in giving attention: “For when a beginner gives his attention to head hairs, his attention carries on till it arrives at the last part, that is, urine, and stops there” (§67). |
Sace pana bahiddhāpi manasikāraṃ upasaṃharati, athassa evaṃ sabbakoṭṭhāsesu pākaṭībhūtesu āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti, tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhipamānamiva upaṭṭhāti. |
140. If he applies his attention externally as well when all the parts have become evident in this way, then human beings, animals, etc., as they go about are divested of their aspect of beings and appear as just assemblages of parts. And when drink, food, etc., is being swallowed by them, it appears as though it were being put in among the assemblage of parts. |
Athassa anupubbamuñcanādivasena paṭikkūlā paṭikkūlāti punappunaṃ manasikaroto anukkamena appanā uppajjati. |
141. Then, as he gives his attention to them again and again as “Repulsive, repulsive,” employing the process of “successive leaving,” etc. (§67), eventually absorption arises in him. |
Tattha kesādīnaṃ vaṇṇasaṇṭhānadisokāsaparicchedavasena upaṭṭhānaṃ uggahanimittaṃ. |
Herein, the appearance of the head hairs, etc., as to colour, shape, direction, location, and delimitation is the learning sign; |
Sabbākārato paṭikkūlavasena upaṭṭhānaṃ paṭibhāganimittaṃ. |
their appearance as repulsive in all aspects is the counterpart sign. |
Taṃ āsevato bhāvayato vuttanayena asubhakammaṭṭhānesu viya paṭhamajjhānavaseneva appanā uppajjati. |
As he cultivates and develops that counterpart sign, absorption arises in him, but only of the first jhāna, in the same way as described under foulness as a meditation subject (VI.64f.). |
Sā yassa ekova koṭṭhāso pākaṭo hoti, ekasmiṃ vā koṭṭhāse appanaṃ patvā puna aññasmiṃ yogaṃ na karoti, tassa ekāva uppajjati. |
And it arises singly in one to whom only one part has become evident, or who has reached absorption in one part and makes no further effort about another. |
Yassa pana aneke koṭṭhāsā pākaṭā honti, ekasmiṃ vā jhānaṃ patvā puna aññasmiṃpi yogaṃ karoti, tassa mallakattherassa viya koṭṭhāsagaṇanāya paṭhamajjhānāni nibbattanti. |
142. But several first jhānas, according to the number of parts, are produced in one to whom several parts have become evident, or who has reached jhāna in one and also makes further effort about another. As in the case of the Elder Mallaka. |
So kirāyasmā dīghabhāṇakaabhayattheraṃ hatthe gahetvā "āvuso abhaya, imaṃ tāva pañhaṃ uggaṇhāhī"ti vatvā āha – "mallakatthero dvattiṃsakoṭṭhāsesu dvattiṃsāya paṭhamajjhānānaṃ lābhī. |
The elder, it seems, took the Elder Abhaya, the Dīgha reciter, by the hand,36 and after saying “Friend Abhaya, first learn this matter,” he went on: “The Elder Mallaka is an obtainer of thirty-two jhānas in the thirty-two parts. |
Sace rattiṃ ekaṃ, divā ekaṃ samāpajjati, atirekaddhamāsena puna sampajjati, sace pana devasikaṃ ekaṃ samāpajjati, atirekamāsena puna sampajjatī"ti. |
If he enters upon one by night and one by day, he goes on entering upon them for over a fortnight; but if he enters upon one each day, he goes on entering upon them for over a month.” |
Evaṃ paṭhamajjhānavasena ijjhamānampi cetaṃ kammaṭṭhānaṃ vaṇṇasaṇṭhānādīsu satibalena ijjhanato kāyagatāsatīti vuccati. |
143. And although this meditation is successful in this way with the first jhāna, it is nevertheless called “mindfulness occupied with the body” because it is successful through the influence of the mindfulness of the colour, shape, and so on. |
Imañca kāyagatāsatimanuyutto bhikkhu aratiratisaho hoti, na ca naṃ arati sahati, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati. |
144. And the bhikkhu who is devoted to this mindfulness occupied with the body “is a conqueror of boredom and delight, and boredom does not conquer him; he dwells transcending boredom as it arises. |
Bhayabheravasaho hoti, na ca naṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati. |
He is a conqueror of fear and dread, and fear and dread do not conquer him; he dwells transcending fear and dread as they arise. |
Khamo hoti sītassa uṇhassa - pe - pāṇaharānaṃ adhivāsakajātiko hoti (ma. ni. 3.159). |
He is one who bears cold and heat … who endures … arisen bodily feelings that are … menacing to life” (M III 97); |
Kesādīnaṃ vaṇṇabhedaṃ nissāya catunnaṃ jhānānaṃ lābhī hoti. |
he becomes an obtainer of the four jhānas based on the colour aspect of the head hairs,37 etc.; |
Cha abhiññā paṭivijjhati (ma. ni. 3.159). |
and he comes to penetrate the six kinds of direct-knowledge (see MN 6). |
Tasmā have appamatto, anuyuñjetha paṇḍito; |
So let a man, if he is wise, Untiringly devote his days |
Evaṃ anekānisaṃsaṃ, imaṃ kāyagatāsatinti. |
To mindfulness of body which Rewards him in so many ways. |
Idaṃ kāyagatāsatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with mindfulness occupied with the body in the detailed treatise. |
Ānāpānassatikathā Table view Original pali |
215.Idāni yaṃ taṃ bhagavatā "ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī"ti evaṃ pasaṃsitvā – |
It has been recommended by the Blessed One thus: “And, bhikkhus, this concentration through mindfulness of breathing, when developed and practiced much, is both peaceful and sublime, it is an unadulterated bliss-(sukha)ful abiding, and it banishes at once and stills evil unprofitable thoughts as soon as they arise” (S V 321; Vin III 70). |
"Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti? |
It has been described by the Blessed One as having sixteen bases thus: “And how developed, bhikkhus, how practiced much, is concentration through mindfulness of breathing both peaceful and sublime, an unadulterated bliss-(sukha)ful abiding, banishing at once and stilling evil unprofitable thoughts as soon as they arise? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so satova assasati sato passasati. |
“Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, sits down; having folded his legs crosswise, set his body erect, established mindfulness in front of him, [267] ever mindful he breathes in, mindful he breathes out. |
Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti. |
“(i) Breathing in long, he knows: ‘I breathe in long;’ or breathing out long, he knows: ‘I breathe out long. |
Dīghaṃ vā passasanto - pe - rassaṃ vā assasanto - pe - rassaṃ vā passasanto rassaṃ passasāmīti pajānāti. |
’ (ii) Breathing in short, he knows: ‘I breathe in short;’ or breathing out short, he knows: ‘I breathe out short. |
Sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. |
’ (iii) He trains thus: ‘I shall breathe in experiencing the whole body;’ |
Sabbakāyapaṭisaṃvedī passasissāmīti sikkhati. |
he trains thus: ‘I shall breathe out experiencing the whole body.’ |
Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. |
(iv) He trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ |
Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. |
he trains thus: ‘I shall breathe out tranquilizing the bodily formation.’ |
Pītipaṭisaṃvedī… sukhapaṭisaṃvedī… cittasaṅkhārapaṭisaṃvedī… passambhayaṃ cittasaṅkhāraṃ… cittapaṭisaṃvedī… abhippamodayaṃ cittaṃ… samādahaṃ cittaṃ… vimocayaṃ cittaṃ … aniccānupassī… virāgānupassī… nirodhānupassī. |
“(v) He trains thus: ‘I shall breathe in experiencing happiness;’ he trains thus: ‘I shall breathe out experiencing happiness. ’ (vi) He trains thus: ‘I shall breathe in experiencing bliss-(sukha);’ he trains thus: ‘I shall breathe out experiencing bliss-(sukha). ’ (vii) He trains thus: ‘I shall breathe in experiencing the mental formation;’ he trains thus: ‘I shall breathe out experiencing the mental formation. ’ (viii) He trains thus: ‘I shall breathe in tranquilizing the mental formation;’ he trains thus: ‘I shall breathe out tranquilizing the mental formation. ’ “(ix) He trains thus: ‘I shall breathe in experiencing the [manner of] consciousness;’ he trains thus: ‘I shall breathe out experiencing the [manner of] consciousness. ’ (x) He trains thus: ‘I shall breathe in gladdening the [manner of] consciousness;’ he trains thus: ‘I shall breathe out gladdening the [manner of] consciousness. ’ (xi) He trains thus: ‘I shall breathe in concentrating the [manner of] consciousness;’ he trains thus: ‘I shall breathe out concentrating the [manner of] consciousness. ’ (xii) He trains thus: ‘I shall breathe in liberating the [manner of] consciousness;’ he trains thus: ‘I shall breathe out liberating the [manner of] consciousness. ’ “(xiii) He trains thus: ‘I shall breathe in contemplating impermanence;’ he trains thus: ‘I shall breathe out contemplating impermanence. ’ (xiv) He trains thus: ‘I shall breathe in contemplating fading away;’ he trains thus: ‘I shall breathe out contemplating fading away. ’ (xv) He trains thus: ‘I shall breathe in contemplating cessation;’ he trains thus: ‘I shall breathe out contemplating cessation. |
Paṭinissaggānupassī assasissāmīti sikkhati. |
’ (xvi) He trains thus: ‘I shall breathe in contemplating relinquishment;’ |
Paṭinissaggānupassī passasissāmīti sikkhatī"ti – |
he trains thus: ‘I shall breathe out contemplating relinquishment’ (S V 321–22). |
Evaṃ soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ niddiṭṭhaṃ. |
|
Tassa bhāvanānayo anuppatto. |
146. The description [of development] is complete in all respects, |
So pana yasmā pāḷivaṇṇanānusāreneva vuccamāno sabbākāraparipūro hoti. |
however, only if it is given in due course after a commentary on the text. |
Tasmā ayamettha pāḷivaṇṇanāpubbaṅgamo niddeso. |
So it is given here (§186) introduced by a commentary on the [first part of the] text. |
216.Kathaṃ bhāvito ca, bhikkhave, ānāpānassati samādhīti ettha tāva kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā. |
And how developed, bhikkhus, how practiced much, is concentration through mindfulness of breathing: here in the first place how is a question showing desire to explain in detail the development of concentration through mindfulness of breathing in its various forms. |
Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ. |
Developed, bhikkhus, … is concentration through mindfulness of breathing: this shows the thing that is being asked about out of desire to explain it in its various forms. |
Kathaṃ bahulīkato - pe - vūpasametīti etthāpi eseva nayo. |
How practiced much … as soon as they arise?: here too the same explanation applies. |
Tattha bhāvitoti uppādito vaḍḍhito vā. |
147. Herein, developed means aroused or increased, |
Ānāpānassatisamādhīti ānāpānapariggāhikāya satiyā saddhiṃ sampayutto samādhi. |
concentration through mindfulness of breathing (lit. “breathing-mindfulness concentration”) is either concentration associated with mindfulness that discerns breathing, |
Ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi. |
or it is concentration on mindfulness of breathing. |
Bahulīkatoti punappunaṃ kato. |
Practiced much: practiced again and again. |
Santoceva paṇīto cāti santo ceva paṇīto ceva. |
148. Both peaceful and sublime (santo c’ eva paṇīto ca): it is peaceful in both ways and sublime in both ways; |
Ubhayattha eva saddena niyamo veditabbo. |
the two words should each be understood as governed by the word “both” (eva). |
Kiṃ vuttaṃ hoti? |
What is meant? |
Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca, oḷārikārammaṇattā pana paṭikkūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā apaṇīto vā, atha kho ārammaṇasantatāyapi santo vūpasanto nibbuto, paṭivedhasaṅkhātaaṅgasantatāyapi. |
Unlike foulness, which as a meditation subject is peaceful and sublime only by penetration, but is neither (n’ eva) peaceful nor sublime in its object since its object [in the learning stage] is gross, and [after that] its object is repulsiveness—unlike that, this is not unpeaceful or unsublime in any way, but on the contrary it is peaceful, stilled and quiet both on account of the peacefulness of its object and on account of the peacefulness of that one of its factors called penetration. |
Ārammaṇapaṇītatāyapi paṇīto atittikaro, aṅgapaṇītatāyapīti. |
And it is sublime, something one cannot have enough of, both on account of the sublimeness of its object and on [268] account of the sublimeness of the aforesaid factor. |
Tena vuttaṃ "santo ceva paṇīto cā"ti. |
Hence it is called “both peaceful and sublime.” |
Asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako, anāsittako abbokiṇṇo pāṭiyekko āveṇiko. |
149. It is an unadulterated bliss-(sukha)ful abiding: it has no adulteration, thus it is unadulterated; it is unalloyed, unmixed, particular, special. |
Natthi ettha parikammena vā upacārena vā santatā. |
Here it is not a question of peacefulness to be reached through preliminary work [as with the kasiṇas] or through access [as with foulness, for instance]. |
Ādisamannāhārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho. |
It is peaceful and sublime in its own individual essence too starting with the very first attention given to it. |
Keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti. |
But some38 say that it is “unadulterated” because it is unalloyed, possessed of nutritive value and sweet in its individual essence too. |
Evaṃ ayaṃ asecanako ca, appitappitakkhaṇe kāyikacetasikasukhapaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo. |
So it should be understood to be “unadulterated” and a “bliss-(sukha)ful abiding” since it leads to the obtaining of bodily and mental bliss-(sukha) with every moment of absorption. |
Uppannuppanneti avikkhambhite avikkhambhite. |
150. As soon as they arise: whenever they are not suppressed. |
Pāpaketi lāmake. |
Evil: bad. |
Akusale dhammeti akosallasambhūte dhamme. |
Unprofitable (akusala) thoughts: thoughts produced by unskilfulness (akosalla). |
Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti. |
It banishes at once: it banishes, suppresses, at that very moment. |
Vūpasametīti suṭṭhu upasameti. |
Stills (vūpasameti): it thoroughly calms (suṭṭhu upasameti); |
Nibbedhabhāgiyattā vā anupubbena ariyamaggavuddhippatto samucchindati, paṭippassambhetīti vuttaṃ hoti. |
or else, when eventually brought to fulfilment by the noble path, it cuts off, because of partaking of penetration; it tranquilizes, is what is meant. |
Ayaṃ panettha saṅkhepattho. |
151. In brief, however, the meaning here is this: |
Bhikkhave, kena pakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kena pakārena bahulīkato santo ceva - pe - vūpasametīti. |
“Bhikkhus, in what way, in what manner, by what system, is concentration through mindfulness of breathing developed, in what way is it practiced much, that it is both peaceful … as soon as they arise?” |
217.Idāni tamatthaṃ vitthārento "idha, bhikkhave"tiādimāha. |
152. He now said, “Here, bhikkhus,” etc., giving the meaning of that in detail. |
Tattha idha bhikkhave bhikkhūti bhikkhave, imasmiṃ sāsane bhikkhu. |
Herein, here, bhikkhus, a bhikkhu means: bhikkhus, in this dispensation a bhikkhu. |
Ayañhi ettha idhasaddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. |
For this word here signifies the [Buddha’s] dispensation as the prerequisite for a person to produce concentration through mindfulness of breathing in all its modes,39 and it denies that such a state exists in any other dispensation. |
Vuttañhetaṃ – idheva, bhikkhave, samaṇo - pe - suññā parappavādā samaṇebhi aññehī"ti (ma. ni. 1.139). |
For this is said: “Bhikkhus, only here is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic; other dispensations are devoid of ascetics” (M I 63; A II 238).40 |
Tena vuttaṃ "imasmiṃ sāsane bhikkhū"ti. |
That is why it was said above “in this dispensation a bhikkhu.” |
Araññagato vā - pe - suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ. |
153. Gone to the forest … or to an empty place: this signifies that he has found an abode favourable to the development of concentration through mindfulness of breathing. |
Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati. |
For this bhikkhu’s mind has long been dissipated among visible data, etc., as its object, and it does not want to mount the object of concentration- through-mindfulness-of-breathing; it runs off the track like a chariot harnessed to a wild ox.41 |
Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya, athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā, evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā - pe - suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ. |
Now, suppose a cowherd [269] wanted to tame a wild calf that had been reared on a wild cow’s milk, he would take it away from the cow and tie it up apart with a rope to a stout post dug into the ground; then the calf might dash to and fro, but being unable to get away, it would eventually sit down or lie down by the post. So too, when a bhikkhu wants to tame his own mind which has long been spoilt by being reared on visible data, etc., as object for its food and drink, he should take it away from visible data, etc., as object and bring it into the forest or to the root of a tree or to an empty place and tie it up there to the post of in-breaths and out-breaths with the rope of mindfulness. |
Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. |
And so his mind may then dash to and fro when it no longer gets the objects it was formerly used to, but being unable to break the rope of mindfulness and get away, it sits down, lies down, by that object under the influence of access and absorption. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha; |
154. “Just as a man who tames a calf Would tie it to a post, so here |
Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha"nti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 3.374; ma. ni. aṭṭha. 1.107); |
Should his own mind by mindfulness Be firmly to the object tied.” |
Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti. |
This is how an abode is favourable to his development. |
Tena vuttaṃ "idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpana"nti. |
Hence it was said above: “This signifies that he has found an abode favourable to the development of concentration through mindfulness of breathing. ” |
Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ, saddakaṇṭakattā jhānassa. |
155.Or alternatively, this mindfulness of breathing as a meditation subject— which is foremost among the various meditation subjects of all Buddhas, [some] Paccekabuddhas and [some] Buddhas’ disciples as a basis for attaining distinction and abiding in bliss-(sukha) here and now—is not easy to develop without leaving the neighbourhood of villages, which resound with the noises of women, men, elephants, horses, etc., noise being a thorn to jhāna (see A V 135), |
Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ. |
whereas in the forest away from a village a meditator can at his ease set about discerning this meditation subject and achieve the fourth jhāna in mindfulness of breathing; and then, by making that same jhāna the basis for comprehension of formations [with insight] (XX.2f.), he can reach Arahantship, the highest fruit. |
Tasmāssa anurūpasenāsanaṃ dassento bhagavā "araññagato vā"tiādimāha. |
That is why the Blessed One said “gone to the forest,” etc., in pointing out a favourable abode for him. |
Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā "ettha nagaraṃ māpethā"ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā "ettha kammaṭṭhānaṃ anuyuñjitabba"nti upadisati, tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte "sammāsambuddho vata so bhagavā"ti mahantaṃ sakkāraṃ labhati. |
156. For the Blessed One is like a master of the art of building sites (see D I 9, 12; II 87). [270] As the master of the art of building sites surveys the proposed site for a town, thoroughly examines it, and then gives his directions, “Build the town here,” and when the town is safely finished, he receives great honour from the royal family, so the Blessed One examines an abode as to its suitability for the meditator, and he directs, “Devote yourself to the meditation subject here,” and later on, when the meditator has devoted himself to the meditation subject and has reached Arahantship and says, “The Blessed One is indeed fully enlightened,” the Blessed One receives great honour. |
Ayaṃ pana bhikkhu dīpisadisoti vuccati. |
157. And this bhikkhu is compared to a leopard. |
Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhatīti veditabbo. |
For just as a great leopard king lurks in a grass wilderness or a jungle wilderness or a rock wilderness in the forest and seizes wild beasts—the wild buffalo, wild ox, boar, etc.—so too, the bhikkhu who devotes himself to his meditation subject in the forest, etc., should be understood to seize successively the paths of stream-entry, once-return, non-return, and Arahantship; and the noble fruitions as well. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige; |
“For as the leopard by his lurking [in the forest] seizes beasts |
Tathevāyaṃ buddhaputto, yuttayogo vipassako; |
So also will this Buddhas’ son, with insight gifted, strenuous, |
Araññaṃ pavisitvāna, gaṇhāti phalamuttama"nti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107); |
By his retreating to the forest seize the highest fruit of all” (Mil 369). |
Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā "araññagato vā"tiādimāha. |
So the Blessed One said “gone to the forest,” etc., to point out a forest abode as a place likely to hasten his advancement. |
218.Tattha araññagatoti "araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña"nti (vibha. 529) ca, "āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima"nti (pārā. 654) ca evaṃ vuttalakkhaṇesu araññesu yaṃkiñci pavivekasukhaṃ araññaṃ gato. |
158. Herein, gone to the forest is gone to any kind of forest possessing the bliss-(sukha) of seclusion among the kinds of forests characterized thus: “Having gone out beyond the boundary post, all that is forest” (Paṭis I 176; Vibh 251), and “A forest abode is five hundred bow lengths distant” (Vin IV 183). |
Rukkhamūlagatoti rukkhasamīpaṃ gato. |
To the root of a tree: gone to the vicinity of a tree. |
Suññāgāragatoti suññaṃ vivittokāsaṃ gato. |
To an empty place: gone to an empty, secluded space. |
Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati. |
And here he can be said to have gone to an “empty place” if he has gone to any of the remaining seven kinds of abode (resting place). 42 [271] |
Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santaṃ iriyāpathaṃ upadisanto nisīdatīti āha. |
159. Having thus indicated an abode that is suitable to the three seasons, suitable to humour and temperament,43 and favourable to the development of mindfulness of breathing, he then said sits down, etc., indicating a posture that is peaceful and tends neither to idleness nor to agitation. |
Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento pallaṅkaṃ ābhujitvātiādimāha. |
Then he said having folded his legs crosswise, etc., to show firmness in the sitting position, easy occurrence of the in-breaths and out-breaths, and the means for discerning the object. |
Tattha pallaṅkanti samantato ūrubaddhāsanaṃ. |
160. Herein, crosswise is the sitting position with the thighs fully locked. |
Ābhujitvāti bandhitvā. |
Folded: having locked. |
Ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā. |
Set his body erect: having placed the upper part of the body erect |
Aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. |
with the eighteen backbones resting end to end. |
Evañhi nisīdantassa cammamaṃsanhārūni na paṇamanti. |
For when he is seated like this, his skin, flesh and sinews are not twisted, |
Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. |
and so the feelings that would arise moment by moment if they were twisted do not arise. |
Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. |
That being so, his mind becomes unified, and the meditation subject, instead of collapsing, attains to growth and increase. |
Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā. |
161. Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā) = having placed (ṭhapayitvā) mindfulness (satiṃ) facing the meditation subject (kammaṭṭhānābhimukhaṃ). |
Atha vā parīti pariggahaṭṭho. |
Or alternatively, the meaning can be treated here too according to the method of explanation given in the Paṭisambhidā, which is this: Pari has the sense of control (pariggaha), |
Mukhanti niyyānaṭṭho. |
mukhaṃ (lit. mouth) has the sense of outlet (niyyāna), |
Satīti upaṭṭhānaṭṭho. |
sati has the sense of establishment (upaṭṭhāna); |
Tena vuccati "parimukhaṃ sati"nti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo. |
that is why parimukhaṃ satiṃ (‘mindfulness as a controlled outlet’) is said” (Paṭis I 176). |
Tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti. |
The meaning of it in brief is: Having made mindfulness the outlet (from opposition, forgetfulness being thereby] controlled.44 |
219.Sosatova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti. |
162. Ever mindful he breathes in, mindful he breathes out: having seated himself thus, having established mindfulness thus, the bhikkhu does not abandon that mindfulness; ever mindful he breathes in, mindful he breathes out; he is a mindful worker, is what is meant. |
Idāni yehākārehi satokārī hoti, te dassetuṃ dīghaṃ vā assasantotiādimāha. |
163.(i) Now, breathing in long, etc., is said in order to show the different ways in which he is a mindful worker. |
Vuttañhetaṃ paṭisambhidāyaṃ "so satova assasati sato passasatī"ti etasseva vibhaṅge – |
For in the Paṭisambhidā, in the exposition of the clause, “Ever mindful he breathes in, mindful he breathes out,” this is said: |
"Bāttiṃsāya ākārehi sato kārī hoti. |
“He is a mindful worker in thirty-two ways: |
Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. |
(1) when he knows unification of mind and non-distraction by means of a long in-breath, mindfulness is established in him; |
Tāya satiyā tena ñāṇena sato kārī hoti. |
owing to that mindfulness and that knowledge he is a mindful worker. |
Dīghaṃ passāsavasena - pe - paṭinissaggānupassī assāsavasena. |
(2) When he knows unification of mind and non-distraction by means of a long out-breath … |
Paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. |
(31) by means of breathing in contemplating relinquishment … (32) When he knows unification of mind and non-distraction by means of breathing out contemplating relinquishment, mindfulness is established in him; |
Tāya satiyā tena ñāṇena sato kārī hotī"ti (paṭi. ma. 1.165). |
owing to that mindfulness and that knowledge he is a mindful worker” (Paṭis I 176). |
Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattayanto. |
164. Herein, breathing in long (assasanto) is producing a long in-breath.[272] |
Assāsoti bahi nikkhamanavāto. |
“Assāsa is the wind issuing out; |
Passāsoti anto pavisanavātoti vinayaṭṭhakathāyaṃ vuttaṃ. |
passāsa is the wind entering in” is said in the Vinaya Commentary. |
Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ. |
But in the Suttanta Commentaries it is given in the opposite sense. |
Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. |
Herein, when any infant comes out from the mother’s womb, first the wind from within goes out |
Pacchā bāhiravāto sukhumarajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati. |
and subsequently the wind from without enters in with fine dust, strikes the palate and is extinguished [with the infant’s sneezing]. |
Evaṃ tāva assāsapassāsā veditabbā. |
This, firstly, is how assāsa and passāsa should be understood. |
Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā. |
165. But their length and shortness should be understood by extent (addhāna). |
Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā "dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā"ti vuccati, evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ca ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti. |
For just as water or sand that occupies an extent of space is called a “long water,” a “long sand,” a “short water,” a “short sand,” so in the case of elephants’ and snakes’ bodies the in-breaths and out-breaths regarded as particles45 slowly fill the long extent, in other words, their persons, and slowly go out again. |
Tasmā dīghāti vuccanti. |
That is why they are called “long.” |
Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā rassāti vuccanti. |
They rapidly fill a short extent, in other words, the person of a dog, a hare, etc., and rapidly go out again. That is why they are called “short. ” |
Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. |
166. And in the case of human beings some breathe in and breathe out long, by extent of time, as elephants, snakes, etc., do, |
Keci sunakhasasādayo viya rassaṃ, tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te "dīghā" ittaramaddhānaṃ nikkhamantā ca pavisantā ca "rassā"ti veditabbā. |
while others breathe in and breathe out short in that way as dogs, hares, etc., do. Of these, therefore, the breaths that travel over a long extent in entering in and going out are to be understood as long in time; and the breaths that travel over a little extent in entering in and going out, as short in time. |
Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto passasanto ca "dīghaṃ assasāmi, passasāmī"ti pajānāti. |
167. Now, this bhikkhu knows “I breathe in, I breathe out, long” while breathing in and breathing out long in nine ways. |
Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā. |
And the development of the foundation of mindfulness consisting in contemplation of the body should be understood to be perfected in one aspect in him who knows thus, |
Yathāha paṭisambhidāyaṃ (paṭi. ma. 1.166) – |
according as it is said in the Paṭisambhidā: |
"Kathaṃ dīghaṃ assasanto dīghaṃ assasāmīti pajānāti. |
168. “How, breathing in long, does he know: ‘I breathe in long,’ |
Dīghaṃ passasanto dīghaṃ passasāmīti pajānāti. |
breathing out long, does he know: ‘I breathe out long?’ |
Dīghaṃ assāsaṃ addhānasaṅkhāte assasati. |
(1) He breathes in a long in-breath reckoned as an extent. |
Dīghaṃ passāsaṃ addhānasaṅkhāte passasati. |
(2) He breathes out a long out-breath reckoned as an extent. |
Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
(3) He breathes in and breathes out long in-breaths and out-breaths reckoned as an extent. |
Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. |
As he breathes in and breathes out long in-breaths and out-breaths reckoned as an extent, zeal arises.46 |
Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. |
(4) Through zeal he breathes in a long in-breath more subtle than before reckoned as an extent. |
Chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ - pe - dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
(5) Through zeal he breathes out a long out-breath more subtle than before reckoned as an extent. (6) Through zeal he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent. |
Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. |
As, through zeal, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, gladness arises.[273] |
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. |
(7) Through gladness he breathes in a long in-breath more subtle than before reckoned as an extent. |
Pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ - pe - dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. |
(8) Through gladness he breathes out a long out-breath more subtle than before reckoned as an extent. (9) Through gladness he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent. |
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. |
As, through gladness, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, his mind turns away from the long in- breaths and out-breaths and equanimity is established. |
Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo. |
“Long in-breaths and out-breaths in these nine ways are a body. |
Upaṭṭhānaṃ sati. |
The establishment (foundation)47 is mindfulness. |
Anupassanā ñāṇaṃ. |
The contemplation is knowledge. |
Kāyo upaṭṭhānaṃ, no sati. |
The body is the establishment (foundation), but it is not the mindfulness. |
Sati upaṭṭhānañceva sati ca. |
Mindfulness is both the establishment (foundation) and the mindfulness. |
Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. |
By means of that mindfulness and that knowledge he contemplates that body. |
Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā"ti. |
That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ (see D II 290) is said” (Paṭis I 177). |
Esa nayo rassapadepi. |
169. (ii) The same method of explanation applies also in the case of short breaths. |
Ayaṃ pana viseso, yathā ettha "dīghaṃ assāsaṃ addhānasaṅkhāte"ti vuttaṃ, evamidha "rassaṃ assāsaṃ ittarasaṅkhāte assasatī"ti āgataṃ. |
But there is this difference. While in the former case “a long in-breath reckoned as an extent” is said, here “a short in-breath reckoned as a little [duration]” (Paṭis I 182) is given. |
Tasmā rassavasena yāva "tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā"ti, tāva yojetabbaṃ. |
So it must be construed as “short” as far as the phrase “That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ is said” (Paṭis I 183). |
Evaṃ ayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti - pe - rassaṃ vā passasanto rassaṃ passasāmīti pajānātīti veditabbo. |
170. So it should be understood that it is when this bhikkhu knows in-breaths and out-breaths in these nine ways as “a [long] extent” and as “a little [duration]” that “breathing in long, he knows ‘I breathe in long;’ … breathing out short, he knows ‘I breathe out short’ is said of him. |
Evaṃ pajānato cassa – |
And when he knows thus: |
Dīgho rasso ca assāso, |
“The long kind and the short as well, |
Passāsopi ca tādiso; |
The in-breath and the out-breath too, |
Cattāro vaṇṇā vattanti, |
Such then are the four kinds that happen |
Nāsikaggeva bhikkhunoti. (pārā. aṭṭha. 2.165); |
At the bhikkhu’s nose tip here.” |
220.Sabbakāyapaṭisaṃvedī assasissāmi - pe - passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti sikkhati. |
171.(iii) He trains thus: “I shall breathe in … I shall breathe out experiencing the whole body”: he trains thus: “I shall breathe in making known, making plain, the beginning, middle and end48 of the entire in-breath body. |
Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto passasissāmīti sikkhati. |
I shall breathe out making known, making plain, the beginning, middle and end of the entire out- breath body,” thus he trains. |
Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca. |
Making them known, making them plain, in this way he both breathes in and breathes out with consciousness associated with knowledge. |
Tasmā "assasissāmi passasissāmī"ti sikkhatīti vuccati. |
That is why it is said, “He trains thus: ‘I shall breathe in … shall breathe out …’” |
Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ. |
172. To one bhikkhu the beginning of the in-breath body or the out-breath body, distributed in particles, [that is to say, regarded as successive arisings (see note 45)] is plain, but not the middle or the end; |
So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati. |
he is only able to discern the beginning and has difficulty with the middle and the end. |
Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ. |
To another the middle is plain, not the beginning or the end; he is only able to discern the middle and has difficulty with the beginning and the end. |
Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ. |
To another the end is plain, not the beginning or the middle; |
So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati. |
he is only able to discern the end [274] and has difficulty with the beginning and the middle. |
Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati, tādisena bhavitabbanti dassento āha – "sabbakāyapaṭisaṃvedī assasissāmīti - pe - passasissāmīti sikkhatī"ti. |
To yet another all stages are plain; he is able to discern them all and has no difficulty with any of them. Pointing out that one should be like the last-mentioned bhikkhu, he said: “He trains thus: ‘I shall breathe in … shall breathe out experiencing the whole body. ’” |
Tattha sikkhatīti evaṃ ghaṭati vāyamati. |
173. Herein, he trains: he strives, he endeavours in this way. |
Yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā. |
Or else the restraint here in one such as this is training in the higher virtue, |
Yo tathābhūtassa samādhi, ayaṃ adhicittasikkhā. |
his consciousness is training in the higher consciousness, |
Yā tathābhūtassa paññā, ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo. |
and his understanding is training in the higher understanding (see Paṭis I 184). So he trains in, repeats, develops, repeatedly practices, these three kinds of training, on that object, by means of that mindfulness, by means of that attention. This is how the meaning should be regarded here. |
Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva, na ca aññaṃ kiñci kātabbaṃ. |
174. Herein, in the first part of the system (nos. i and ii)49 he should only breathe in and breathe out and not do anything else at all, and it is only afterwards that he should apply himself to the arousing of knowledge, and so on. |
Ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo. |
Consequently the present tense is used here in the text, “He knows: ‘I breathe in’ … he knows: ‘I breathe out.’” |
Tasmā tattha assasāmīti pajānāti passasāmīti pajānāticceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ sabbakāyapaṭisaṃvedī assasissāmītiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā. |
But the future tense in the passage beginning “I shall breathe in experiencing the whole body” should be understood as used in order to show that the aspect of arousing knowledge, etc., has to be undertaken from then on. |
Passambhayaṃkāyasaṅkhāraṃ assasissāmīti - pe - passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati. |
175.(iv) He trains thus: “I shall breathe in … shall breathe out tranquilizing the bodily formation;” he trains thus: “I shall breathe in, shall breathe out tranquilizing, completely tranquilizing, stopping, stilling, the gross bodily formation50”. |
Tatra evaṃ oḷārikasukhumatā ca passaddhi ca veditabbā. |
176. And here both the gross and subtle state and also [progressive] tranquilizing should be understood. |
Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti oḷārikā. |
For previously, at the time when the bhikkhu has still not discerned [the meditation subject], his body and his mind are disturbed and so they are gross. |
Kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. |
And while the grossness of the body and the mind has still not subsided the in-breaths and out-breaths are gross. They get stronger; his nostrils become inadequate, and he keeps breathing in and out through his mouth. |
Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā. |
But they become quiet and still when his body and mind have been discerned. |
Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, "atthi nu kho natthī"ti vicetabbatākārappattā honti. |
When they are still then the in-breaths and out-breaths occur so subtly that he has to investigate whether they exist or not. |
Seyyathāpi purisassa dhāvitvā, pabbatā vā orohitvā, mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati. |
177. Suppose a man stands still after running, or descending from a hill, or putting down a big load from his head, then his in-breaths and out-breaths are gross, his nostrils become inadequate, and he keeps on breathing in and out through his mouth. |
Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti "atthi nu kho natthī"ti vicetabbatākārappattā, evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca - pe - vicetabbatākārappattā honti. |
But when he has rid himself of his fatigue and has bathed and drunk [275] and put a wet cloth on his heart, and is lying in the cool shade, then his in-breaths and out-breaths eventually occur so subtly that he has to investigate whether they exist or not; so too, previously, at the time when the bhikkhu has still not discerned, … he has to investigate whether they exist or not. |
Taṃ kissa hetu? |
178. Why is that? |
Tathā hissa pubbe apariggahitakāle "oḷārikoḷārike kāyasaṅkhāre passambhemī"ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi. |
Because previously, at the time when he has still not discerned, there is no concern in him, no reaction, no attention, no reviewing, to the effect that “I am [progressively] tranquilizing each grosser bodily formation. ” But when he has discerned, there is. |
Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti. |
So his bodily formation at the time when he has discerned is subtle in comparison with that at the time when he has not. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Sāraddhe kāye citte ca, adhimattaṃ pavattati; |
“The mind and body are disturbed, And then in excess it occurs; |
Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī"ti. (pārā. aṭṭha. 2.165); |
But when the body is undisturbed, Then it with subtlety occurs.” |
221.Pariggahepi oḷāriko, paṭhamajjhānupacāre sukhumo. |
179.In discerning [the meditation subject the formation] is gross, and it is subtle [by comparison] in the first-jhāna access; |
Tasmimpi oḷāriko, paṭhamajjhāne sukhumo. |
also it is gross in that, and subtle [by comparison] in the first jhāna; |
Paṭhamajjhāne ca dutiyajjhānupacāre ca oḷāriko, dutiyajjhāne sukhumo. |
in the first jhāna and second-jhāna access it is gross, and in the second jhāna subtle; |
Dutiyajjhāne ca tatiyajjhānupacāre ca oḷāriko, tatiyajjhāne sukhumo. |
in the second jhāna and third-jhāna access it is gross, and in the third jhāna subtle; |
Tatiyajjhāne ca catutthajjhānupacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇātīti. |
in the third jhāna and fourth-jhāna access it is gross, and in the fourth jhāna it is so exceedingly subtle that it even reaches cessation. |
Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ. |
This is the opinion of the Dīgha and Saṃyutta reciters. |
Majjhimabhāṇakā pana paṭhamajjhāne oḷāriko, dutiyajjhānupacāre sukhumoti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānupacārepi sukhumataramicchanti. |
But the Majjhima reciters have it that it is subtler in each access than in the jhāna below too in this way: In the first jhāna it is gross, and in the second-jhāna access it is subtle [by comparison, and so on]. |
Sabbesaññeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati. |
It is, however, the opinion of all that the bodily formation occurring before the time of discerning becomes tranquilized at the time of discerning, |
Pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānupacāre - pe - catutthajjhānupacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati. |
and the bodily formation at the time of discerning becomes tranquilized in the first-jhāna access … and the bodily formation occurring in the fourth-jhāna access becomes tranquilized in the fourth jhāna. |
Ayaṃ tāva samathe nayo. |
This is the method of explanation in the case of serenity. |
Vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. |
180. But in the case of insight, the bodily formation occurring at the time of not discerning is gross, and in discerning the primary elements it is [by comparison] subtle; |
Sopi oḷāriko, upādārūpapariggahe sukhumo. |
that also is gross, and in discerning derived materiality it is subtle; |
Sopi oḷāriko, sakalarūpapariggahe sukhumo. |
that also is gross, and in discerning all materiality it is subtle; |
Sopi oḷāriko, arūpapariggahe sukhumo. |
that also is gross, and in discerning the immaterial it is subtle; |
Sopi oḷāriko, rūpārūpapariggahe sukhumo. |
that also is gross, and in discerning the material and immaterial it is subtle; |
Sopi oḷāriko, paccayapariggahe sukhumo. |
that also is gross, and in discerning conditions it is subtle; |
Sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo. |
that also is gross, and in seeing mentality-materiality with its conditions it is subtle; |
Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. |
that also is gross, and in insight that has the characteristics [of impermanence, etc.,] as its object it is subtle; |
Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo. |
that also is gross in weak insight while in strong insight it is subtle. |
Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena paṭippassaddhi veditabbā. |
Herein, the tranquilizing should be understood as [the relative tranquillity] of the subsequent compared with the previous. |
Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā. |
Thus should the gross and subtle state, and the [progressive] tranquilizing, be understood here. [276] |
Paṭisambhidāyaṃ (paṭi. ma. 1.171) panassa saddhiṃ codanāsodhanāhi evamattho vutto – |
181. But the meaning of this is given in the Paṭisambhidā together with the objection and clarification thus: |
"Kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi - pe - passasissāmīti sikkhati? |
“How is it that he trains thus: ‘I shall breathe in … shall breathe out tranquilizing the bodily formation? |
Katame kāyasaṅkhārā? |
What are the bodily formations? |
Dīghaṃ assāsapassāsā kāyikā ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. |
Long in- breaths … out-breaths [experiencing the whole body] belong to the body; these things, being bound up with the body, are bodily formations;’ |
Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati - pe - yathārūpehi kāyasaṅkhārehi kāyassa ānamanā, vinamanā, sannamanā, paṇamanā, iñjanā, phandanā, calanā, kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. |
he trains in tranquilizing, stopping, stilling, those bodily formations. “When there are such bodily formations whereby there is bending backwards, sideways in all directions, and forwards, and perturbation, vacillation, moving and shaking of the body, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation.’ |
Yathārūpehi kāyasaṅkhārehi kāyassa na ānamanā, na vinamanā, na sannamanā, na paṇamanā, aniñjanā, aphandanā, acalanā, akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati. |
When there are such bodily formations whereby there is no bending backwards, sideways in all directions, and forwards, and no perturbation, vacillation, moving and shaking of the body, quietly, subtly, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation.’ |
"Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. |
182. “[Objection:] So then, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ |
Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. |
he trains thus: ‘I shall breathe out tranquilizing the bodily formation’: |
Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti. |
that being so, there is no production of awareness of wind, |
Assāsapassāsānañca pabhāvanā na hoti. |
and there is no production of in-breaths and out-breaths, |
Ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
and there is no production of mindfulness of breathing, and there is no production of concentration through mindfulness of breathing, and consequently the wise neither enter into nor emerge from that attainment. |
"Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati. |
183. “[Clarification:] So then, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation’: |
Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
that being so, there is production of awareness of wind, and there is production of in-breaths and out-breaths, and there is production of mindfulness of breathing, and there is production of concentration through mindfulness of breathing, and consequently the wise enter into and emerge from that attainment. |
Yathā kathaṃ viya? |
184. “Like what? |
"Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. |
Just as when a gong is struck. |
Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti. |
At first gross sounds occur and consciousness [occurs] because the sign of the gross sounds is well apprehended, well attended to, well observed; and when the gross sounds have ceased, then afterwards faint sounds occur |
Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati, evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti. |
and [consciousness occurs] because the sign of the faint sounds is well apprehended, well attended to, well observed; and when the faint sounds have ceased, then [277] afterwards consciousness occurs because it has the sign of the faint sounds as its object51—so too, at first gross in-breaths and out-breaths occur and [consciousness does not become distracted] |
Oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti. |
because the sign of the gross in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the gross in-breaths and out-breaths have ceased, then afterwards faint in-breaths and out-breaths occur and [consciousness does not become distracted] |
Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati. |
because the sign of the faint in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the faint in-breaths and out-breaths have ceased, then afterwards consciousness does not become distracted because it has the sign of the faint in-breaths and out-breaths as its object.“ |
"Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. |
That being so, there is production of awareness of wind, and there is production of in-breaths and out-breaths, and there is production of mindfulness of breathing, and there is production of concentration through mindfulness of breathing, and consequently the wise enter into and emerge from that attainment. |
Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ, kāyo upaṭṭhānaṃ, no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. |
185. “In-breaths and out-breaths tranquilizing the bodily formation are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that body. |
Tena vuccati kāye kāyānupassanā satipaṭṭhānabhāvanā"ti. |
That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ is said” (Paṭis I 184–186). |
Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā. |
This, in the first place, is the consecutive word commentary here on the first tetrad, which deals with contemplation of the body. |
222.Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ. |
186. The first tetrad is set forth as a meditation subject for a beginner;52 |
Itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni. |
but the other three tetrads are [respectively] set forth as the contemplations of feeling, of [the manner of] consciousness, and of mental objects, for one who has already attained jhāna in this tetrad. |
Tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānacatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena ādikammikena kulaputtena pubbe vuttanayeneva sīlaparisodhanādīni sabbakiccāni katvā vuttappakārassa ācariyassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ. |
So if a clansman who is a beginner wants to develop this meditation subject, and through insight based on the fourth jhāna produced in breathing, to reach Arahantship together with the discriminations, he should first do all the work connected with the purification of virtue, etc., in the way already described, after which he should learn the meditation subject in five stages from a teacher of the kind already described. |
Tatrime pañca sandhayo uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti. |
187. Here are the five stages: learning, questioning, establishing, absorption, characteristic. |
Tattha uggaho nāma kammaṭṭhānassa uggaṇhanaṃ. |
Herein, learning is learning the meditation subject. |
Paripucchā nāma kammaṭṭhānassa paripucchanā. |
Questioning is questioning about the meditation subject. |
Upaṭṭhānaṃ nāma kammaṭṭhānassa upaṭṭhānaṃ. |
Establishing is establishing the meditation subject. |
Appanā nāma kammaṭṭhānassa appanā. |
Absorption [278] is the absorption of the meditation subject. |
Lakkhaṇaṃ nāma kammaṭṭhānassa lakkhaṇaṃ. |
Characteristic is the characteristic of the meditation subject; |
"Evaṃlakkhaṇamidaṃ kammaṭṭhāna"nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti. |
what is meant is that it is the ascertaining of the meditation subject’s individual essence thus: “This meditation subject has such a characteristic. ” |
Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheseti. |
188. Learning the meditation subject in the five stages in this way, he neither tires himself nor worries the teacher. |
Tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā ācariyassa santike vā aññatra vā pubbe vuttappakāre senāsane vasantena upacchinnakhuddakapalibodhena katabhattakiccena bhattasammadaṃ paṭivinodetvā sukhanisinnena ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammuyhantena idaṃ ānāpānassatikammaṭṭhānaṃ manasi kātabbaṃ. |
So in giving this meditation subject consisting in mindfulness of breathing attention, he can live either with the teacher or elsewhere in an abode of the kind already described, learning the meditation subject in the five stages thus, getting a little expounded at a time and taking a long time over reciting it. He should sever the minor impediments. After finishing the work connected with the meal and getting rid of any dizziness due to the meal, he should seat himself comfortably. Then, making sure he is not confused about even a single word of what he has learned from the teacher, he should cheer his mind by recollecting the special qualities of the Three Jewels. |
Tatrāyaṃ manasikāravidhi – |
189. Here are the stages in giving attention to it: |
223 |
|
Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā; |
(1) counting, (2) connection, (3) touching, (4) fixing, (5) observing, |
Vivaṭṭanā pārisuddhi, tesañca paṭipassanāti. |
(6) turning away, (7) purification, and (8) looking back on these. |
Tattha gaṇanāti gaṇanāyeva. |
Herein, counting is just counting, |
Anubandhanāti anuvahanā. |
connection is carrying on, |
Phusanāti phuṭṭhaṭṭhānaṃ. |
touching is the place touched [by the breaths], |
Ṭhapanāti appanā. |
fixing is absorption, |
Sallakkhaṇāti vipassanā. |
observing is insight, |
Vivaṭṭanāti maggo. |
turning away is the path, |
Pārisuddhīti phalaṃ. |
purification is fruition, |
Tesañca paṭipassanāti paccavekkhaṇā. |
looking back on these is reviewing. |
Tattha iminā ādikammikena kulaputtena paṭhamaṃ gaṇanāya idaṃ kammaṭṭhānaṃ manasi kātabbaṃ. |
190. 1. Herein, this clansman who is a beginner should first give attention to this meditation subject by counting. |
Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ. |
And when counting, he should not stop short of five |
Dasannaṃ upari na netabbaṃ. |
or go beyond ten |
Antarā khaṇḍaṃ na dassetabbaṃ. |
or make any break in the series. |
Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya. |
By stopping short of five his thoughts get excited in the cramped space, like a herd of cattle shut in a cramped pen. |
Dasannampi upari nentassa gaṇananissitako cittuppādo hoti. |
By going beyond ten his thoughts take the number [rather than the breaths] for their support. |
Antarā khaṇḍaṃ dassentassa "sikhāppattaṃ nu kho me kammaṭṭhānaṃ, no"ti cittaṃ vikampati. |
By making a break in the series he wonders if the meditation subject has reached completion or not. |
Tasmā ete dose vajjetvā gaṇetabbaṃ. |
So he should do his counting without those faults. |
Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ. |
191. When counting, he should at first do it slowly [that is, late] as a grain measurer does. |
Dhaññamāpako hi nāḷiṃ pūretvā "eka"nti vatvā okirati. |
For a grain measurer, having filled his measure, says “One,” and empties it, |
Puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento "ekaṃ eka"nti vadati. |
and then refilling it, he goes on saying ‘”One, one” while removing any rubbish he may have noticed. |
Esa nayo dve dvetiādīsu. |
And the same with “Two, two” and so on. |
Evameva imināpi assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā "ekaṃ eka"nti ādiṃ katvā yāva "dasa dasā"ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ. |
So, taking the in-breath or the out-breath, whichever appears [most plainly], he should begin with “One, one” [279] and count up to “Ten, ten,” noting each as it occurs. |
Tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti. |
192. As he does his counting in this way, the in-breaths and out-breaths become evident to him as they enter in and issue out. |
Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ. |
Then he can leave off counting slowly (late), like a grain measurer, and he can count quickly [that is, early] as a cowherd does. |
Cheko hi gopālako sakkharādayo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvārappattaṃ dvārappattaṃyeva gāviṃ ekā dveti sakkharaṃ khipitvā gaṇeti. |
For a skilled cowherd takes pebbles in his pocket and goes to the cow pen in the morning, whip in hand; sitting on the bar of the gate, prodding the cows in the back, he counts each one as it reaches the gate, saying “One, two,” dropping a pebble for each. |
Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjapuñjo hutvā nikkhamati. |
And the cows of the herd, which have been spending the three watches of the night uncomfortably in the cramped space, come out quickly in parties, jostling each other as they escape. |
So vegena vegena "tīṇi cattāri pañca dasā"ti gaṇetiyeva, evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti. |
So he counts quickly (early) “Three, four, five” and so up to ten. In this way the in-breaths and out-breaths, which had already become evident to him while he counted them in the former way, now keep moving along quickly. |
Tatonena "punappunaṃ sañcarantī"ti ñatvā anto ca bahi ca agahetvā dvārappattaṃ dvārappattaṃyeva gahetvā "eko dve tīṇi cattāri pañca cha. |
193. Then, knowing that they keep moving along quickly, not apprehending them either inside or outside [the body], but apprehending them just as they reach the [nostril] door, |
Eko dve tīṇi cattāri pañca cha satta - pe - aṭṭha, nava, dasā"ti sīghaṃ sīyaṃ gaṇetabbameva. |
he can do his counting quickly (early): “One, two, three, four, five; one, two, three, four, five, six … seven … eight … nine … ten.” |
Gaṇanapaṭibaddhe hi kammaṭṭhāne gaṇanabaleneva cittaṃ ekaggaṃ hoti, arittupatthambhanavasena caṇḍasote nāvāṭṭhapanamiva. |
For as long as the meditation subject is connected with counting it is with the help of that very counting that the mind becomes unified, just as a boat in a swift current is steadied with the help of a rudder. |
Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantaraṃ pavattaṃ viya hutvā upaṭṭhāti. |
194. When he counts quickly, the meditation subject becomes apparent to him as an uninterrupted process. |
Atha nirantaraṃ pavattatīti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ. |
Then, knowing that it is proceeding uninterruptedly, he can count quickly (early) in the way just described, not discerning the wind either inside or outside [the body]. |
Anto pavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti. |
For by bringing his consciousness inside along with the incoming breath, it seems as if it were buffeted by the wind inside or filled with fat.53 |
Bahi nikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati. |
By taking his consciousness outside along with the outgoing breath, it gets distracted by the multiplicity of objects outside. |
Phuṭṭhaphuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati. |
However, his development is successful when he fixes his mindfulness on the place touched [by the breaths]. |
Tena vuttaṃ "anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba"nti. |
That is why it was said above: “He can count quickly (early) in the way just described, not discerning the wind either inside or outside. ” |
Kīvaciraṃ panetaṃ gaṇetabbanti? |
195. But how long is he to go on counting? |
Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati. |
Until, without counting, [280] mindfulness remains settled on the in-breaths and out-breaths as its object. |
Bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe satisaṇṭhāpanatthaṃyeva hi gaṇanāti. |
For counting is simply a device for setting mindfulness on the in-breaths and out- breaths as object by cutting off the external dissipation of applied thoughts. |
224.Evaṃ gaṇanāya manasi katvā anubandhanāya manasi kātabbaṃ. |
196. 2. Having given attention to it in this way by counting, he should now do so by connection. |
Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ. |
Connection is the uninterrupted following of the in-breaths and out-breaths with mindfulness after counting has been given up. |
Tañca kho na ādimajjhapariyosānānugamanavasena. |
And that is not by following after the beginning, the middle and the end. 54 |
Bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ. |
197. The navel is the beginning of the wind issuing out, the heart is its middle and the nose-tip is its end. |
Abbhantaraṃ pavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ nābhi pariyosānaṃ. |
The nose-tip is the beginning of the wind entering in, the heart is its middle and the navel is its end. |
Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. |
And if he follows after that, his mind is distracted by disquiet and perturbation |
Yathāha – |
according as it is said: |
"Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. |
“When he goes in with mindfulness after the beginning, middle, and end of the in- breath, his mind being distracted internally, both his body and his mind are disquieted and perturbed and shaky. |
Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā"ti (paṭi. ma. 1.157). |
When he goes out with mindfulness after the beginning, middle and end of the out-breath, his mind being distracted externally, both his body and his mind are disquieted and perturbed and shaky” (Paṭis I 165). |
Tasmā anubandhanāya manasikarontena ādimajjhapariyosānavasena na manasi kātabbaṃ. |
3–4. So when he gives his attention to it by connection, he should do so not by the beginning, middle and end, |
Apica kho phusanāvasena ca ṭhapanāvasena ca manasi kātabbaṃ. |
but rather by touching and by fixing. |
Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi. |
198. There is no attention to be given to it by touching separate from fixing as there is by counting separate from connection. |
Phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti. |
But when he is counting the breaths in the place touched by each, he is giving attention to them by counting and touching. |
Tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto, appanāvasena ca cittaṃ ṭhapento anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccati. |
When he has given up counting and is connecting them by means of mindfulness in that same place and fixing consciousness by means of absorption, then he is said to be giving his attention to them by connection, touching and fixing. |
Svāyamattho aṭṭhakathāsu vuttapaṅguḷadovārikūpamāhi paṭisambhidāyaṃ vuttakakacūpamāya ca veditabbo. |
And the meaning of this may be understood through the similes of the man who cannot walk and the gatekeeper given in the commentaries, and through the simile of the saw given in the Paṭisambhidā. |
225.Tatrāyaṃ paṅguḷopamā – seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolāthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti, evamevāyaṃ bhikkhu sativasena upanibandhanathambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisīdanto kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti, ayaṃ paṅguḷopamā. |
199. Here is the simile of the man who cannot walk: Just as a man unable to walk, who is rocking a swing for the amusement of his children and their mother, sits at the foot of the swing post and sees both ends and the middle of the swing plank successively coming and going, [281] yet does not move from his place in order to see both ends and the middle, so too, when a bhikkhu places himself with mindfulness, as it were, at the foot of the post for anchoring [mindfulness] and rocks the swing of the in-breaths and out-breaths; he sits down with mindfulness on the sign at that same place, and follows with mindfulness the beginning, middle and end of the in-breaths and out-breaths at the place touched by them as they come and go; keeping his mind fixed there, he then sees them without moving from his place in order to see them. This is the simile of the man who cannot walk. |
226.Ayaṃ pana dovārikūpamā – seyyathāpi dovāriko nagarassa anto ca bahi ca purise "ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe"ti na vīmaṃsati. |
200. This is the simile of the gatekeeper: Just as a gatekeeper does not examine people inside and outside the town, asking, “Who are you? Where have you come from? Where are you going? What have you got in your hand?” |
Na hi tassa te bhārā, dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati, evameva imassa bhikkhuno antopaviṭṭhavātā ca bahinikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti ayaṃ dovārikūpamā. |
—for those people are not his concern—but he does examine each man as he arrives at the gate, so too, the incoming breaths that have gone inside and the outgoing breaths that have gone outside are not this bhikkhu’s concern, but they are his concern each time they arrive at the [nostril] gate itself. |
227.Kakacūpamā pana ādito paṭṭhāya evaṃ veditabbā. |
201. Then the simile of the saw should be understood from its beginning. |
Vuttañhetaṃ – |
For this is said: |
"Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; |
“Sign, in-breath, out-breath, are not object Of a single consciousness; |
Ajānato ca tayo dhamme, bhāvanā nupalabbhati. |
By one who knows not these three things Development is not obtained. |
"Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; |
“Sign, in-breath, out-breath, are not object Of a single consciousness; |
Jānato ca tayo dhamme, bhāvanā upalabbhatī"ti. (paṭi. ma. 1.159); |
By one who does know these three things Development can be obtained. ” |
"Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhi gacchati? |
202. “How is it that these three things are not the object of a single consciousness, that they are nevertheless not unknown, that the mind does not become distracted, that he manifests effort, carries out a task, and achieves an effect?“ |
Seyyathāpi rukkho same bhūmibhāge nikkhitto, tamenaṃ puriso kakacena chindeyya. |
Suppose there were a tree trunk placed on a level piece of ground, and a man cut it with a saw. |
Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati. |
The man’s mindfulness is established by the saw’s teeth where they touch the tree trunk, without his giving attention to the saw’s teeth as they approach and recede, though they are not unknown to him as they do so; and he manifests effort, carries out a task, and achieves an effect. |
"Yathā rukkho same bhūmibhāge nikkhitto, evaṃ upanibandhanānimittaṃ. |
As the tree trunk placed on the level piece of ground, so the sign for the anchoring of mindfulness. |
Yathā kakacadantā, evaṃ assāsapassāsā. |
As the saw’s teeth, so the in-breaths and out-breaths. |
Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na ca āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati. |
As the man’s mindfulness, established by the saw’s teeth where they touch the tree trunk, without his giving attention to the saw’s teeth as they approach and recede, though they are not unknown to him as they do so, and so he manifests effort, carries out a task, and achieves an effect, [282] so too, the bhikkhu sits, having established mindfulness at the nose tip or on the upper lip, without giving attention to the in-breaths and out-breaths as they approach and recede, though they are not unknown to him as they do so, and he manifests effort, carries out a task, and achieves an effect. |
"Padhānanti katamaṃ padhānaṃ? |
203.“‘Effort’: what is the effort? |
Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti, idaṃ padhānaṃ. |
The body and the mind of one who is energetic become wieldy—this is the effort. |
Katamo payogo? |
What is the task? |
Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti, ayaṃ payogo. |
Imperfections come to be abandoned in one who is energetic, and his applied thoughts are stilled—this is the task. |
Katamo viseso? |
What is the effect? |
Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti, ayaṃ viseso. |
Fetters come to be abandoned in one who is energetic, and his inherent tendencies come to be done away with—this is the effect. |
Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati (paṭi. ma. 1.159). |
“So these three things are not the object of a single consciousness, and they are nevertheless not unknown, and the mind does not become distracted, and he manifests effort, carries out a task, and achieves an effect. |
"Ānāpānassati yassa, paripuṇṇā subhāvitā; |
“Whose mindfulness of breathing in And out is perfect, well developed, |
Anupubbaṃ paricitā, yathā buddhena desitā; |
And gradually brought to growth According as the Buddha taught, |
So imaṃ lokaṃ pabhāseti, abbhā muttova candimā"ti. (paṭi. ma. 1.160); |
’Tis he illuminates the world Just like the full moon free from cloud”55 |
Ayaṃ kakacūpamā. |
This is the simile of the saw. |
Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ. |
But here it is precisely his not giving attention [to the breaths] as [yet to] come and [already] gone56 that should be understood as the purpose. |
228.Idaṃ kammaṭṭhānaṃ manasikaroto kassaci na cireneva nimittañca uppajjati, avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati. |
204. When someone gives his attention to this meditation subject, sometimes it is not long before the sign arises in him, and then the fixing, in other words, absorption adorned with the rest of the jhāna factors, is achieved. |
Kassaci pana gaṇanāvaseneva manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. |
205. After someone has given his attention to counting, both body and mind become light as though the body would leap up into the air. |
Yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti. |
Just as when a body that is disturbed sits down on a bed or chair, the bed or chair sags down and creaks and the cover gets rumpled, |
Asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati, na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti. |
but when a body that is not disturbed sits down, the bed or chair neither sags down nor creaks, the cover does not get rumpled, and it is as though filled with cotton wool— |
Kasmā? |
why? |
Yasmā asāraddho kāyo lahuko hoti. |
because a body that is not disturbed is light— |
Evameva gaṇanāvasena manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. |
so too, after he has given his attention to counting, when the bodily disturbance has been stilled by the gradual cessation of gross in-breaths and out-breaths, then both the body and the mind become light: the physical body is as though it were ready to leap up into the air. [283] |
Tassa oḷārike assāsapassāse niruddhe sukhumassāsapassāsanimittārammaṇaṃ cittaṃ pavattati. |
206. When his gross in-breaths and out breaths have ceased, his consciousness occurs with the sign of the subtle in-breaths and out-breaths as its object. |
Tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ nimittārammaṇaṃ pavattatiyeva. |
And when that has ceased, it goes on occurring with the successively subtler signs as its object. |
Kathaṃ? |
How? |
Yathā puriso mahatiyā lohasalākāya kaṃsathālaṃ ākoṭeyya, ekappahārena mahāsaddo uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya. |
207. Suppose a man stuck a bronze bell with a big iron bar and at once a loud sound arose, his consciousness would occur with the gross sound as its object; |
Niruddhe oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ saddanimittārammaṇaṃ pavattateva, evanti veditabbaṃ. |
then, when the gross sound had ceased, it would occur afterwards with the sign of the subtle sound as its object; and when that had ceased, it would go on occurring with the sign of the successively subtler sounds as its object. This is how it should be understood. |
Vuttampicetaṃ – "seyyathāpi kaṃse ākoṭite"ti (paṭi. ma. 1.171) vitthāro. |
And this is given in detail in the passage beginning, “Just as when a metal gong is struck” (§184). |
229.Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ. |
208.For while other meditation subjects become clearer at each higher stage, this one does not: |
Idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati, evaṃ anupaṭṭhahante pana tasmiṃ tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā na gantabbaṃ. |
in fact, as he goes on developing it, it becomes more subtle for him at each higher stage, and it even comes to the point at which it is no longer manifest. However, when it becomes unmanifest in this way, the bhikkhu should not get up from his seat, shake out his leather mat, and go away. |
Kiṃ kātabbaṃ? |
What should be done? |
"Ācariyaṃ pucchissāmī"ti vā, "naṭṭhaṃ dāni me kammaṭṭhāna"nti vā na vuṭṭhātabbaṃ. |
He should not get up with the idea “Shall I ask the teacher? ” or “Is my meditation subject lost?”; |
Iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti. |
for by going away, and so disturbing his posture, the meditation subject has to be started anew. |
Tasmā yathānisinneneva desato āharitabbaṃ. |
So he should go on sitting as he was and [temporarily] substitute the place [normally touched for the actual breaths as the object of contemplation]. 57 |
Tatrāyaṃ āharaṇūpāyo, tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhānabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ, ime assāsapassāsā nāma kattha atthi, kattha natthi. |
209. These are the means for doing it. The bhikkhu should recognize the unmanifest state of the meditation subject and consider thus: “Where do these in-breaths and out-breaths exist? Where do they not? |
Kassa vā atthi, kassa vā natthīti. |
In whom do they exist? In whom not?” |
Athevaṃ paṭisañcikkhatā ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ, matānaṃ, catutthajjhānasamāpannānaṃ, rūpārūpabhavasamaṅgīnaṃ, nirodhasamāpannānanti ñatvā evaṃ attanāva attā paṭicodetabbo "nanu tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno. |
Then, as he considers thus, he finds that they do not exist in one inside the mother’s womb, or in those drowned in water, or likewise in unconscious beings,58 or in the dead, or in those attained to the fourth jhāna, or in those born into a fine-material or immaterial existence, or in those attained to cessation [of perception and feeling]. So he should apostrophize himself thus: “You with all your wisdom are certainly not inside a mother’s womb or drowned in water or in the unconscious existence or dead or attained to the fourth jhāna or born into the fine-material or immaterial existence or attained to cessation. |
Atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī"ti. |
Those in-breaths and out-breath are actually existent in you, only you are not able to discern them because your understanding is dull.” |
Athānena pakatiphuṭṭhavasena cittaṃ ṭhapetvā manasikāro pavattetabbo. |
Then, fixing his mind on the place normally touched [by the breaths], he should proceed to give his attention to that. |
Ime hi dīghanāsikassa nāsāpuṭaṃ ghaṭṭentā pavattanti. |
210. These in-breaths and out-breaths occur striking the tip of the nose in a long-nosed man [284] |
Rassanāsikassa uttaroṭṭhaṃ. |
and the upper lip in a short-nosed man. |
Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ ṭhapetabbaṃ. |
So he should fix the sign thus: “This is the place where they strike.” |
Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – "nāhaṃ, bhikkhave, muṭṭhasatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī"ti (ma. ni. 3.149; saṃ. ni. 5.992). |
This was why the Blessed One said: “Bhikkhus, I do not say of one who is forgetful, who is not fully aware, [that he practices] development of mindfulness of breathing” (M III 84). |
230.Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati. |
211. Although any meditation subject, no matter what, is successful only in one who is mindful and fully aware, |
Ito aññaṃ pana manasikarontassa pākaṭaṃ hoti. |
yet any meditation subject other than this one gets more evident as he goes on giving it his attention. |
Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānaṃyeva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ. |
But this mindfulness of breathing is difficult, difficult to develop, a field in which only the minds of Buddhas, Paccekabuddhas, and Buddhas’ sons are at home. It is no trivial matter, nor can it be cultivated by trivial persons. |
Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca. |
In proportion as continued attention is given to it, it becomes more peaceful and more subtle. |
Tasmā ettha balavatī sati ca paññā ca icchitabbā. |
So strong mindfulness and understanding are necessary here. |
Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā. |
212. Just as when doing needlework on a piece of fine cloth a fine needle is needed, |
Sūcipāsavedhanampi tato sukhumataraṃ, evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi, sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā. |
and a still finer instrument for boring the needle’s eye, so too, when developing this meditation subject, which resembles fine cloth, both the mindfulness, which is the counterpart of the needle, and the understanding associated with it, which is the counterpart of the instrument for boring the needle’s eye, need to be strong. |
Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. |
A bhikkhu must have the necessary mindfulness and understanding and must look for the in-breaths and out-breaths nowhere else than the place normally touched by them. |
Yathā pana kassako kasiṃ kasitvā balībadde muñcitvā gocaramukhe katvā chāyāya nisinno vissameyya, athassa te balībaddā vegena aṭaviṃ paviseyyuṃ. |
213.Suppose a ploughman, after doing some ploughing, sent his oxen free to graze and sat down to rest in the shade, then his oxen would soon go into the forest. |
Yo hoti cheko kassako, so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍahi, atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātanatitthaṃ gantvā nisīdati vā nipajjati vā, atha te goṇe divasabhāgaṃ caritvā nipātanatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti, evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā. |
Now, a skilled ploughman who wants to catch them and yoke them again does not wander through the forest following their tracks, but rather he takes his rope and goad and goes straight to the drinking place where they meet, and he sits or lies there. Then after the oxen have wandered about for a part of the day, they come to the drinking place where they meet and they bathe and drink, and when he sees that they have come out and are standing about, he secures them with the rope, and prodding them with the goad, he brings them back, yokes them, and goes on with his ploughing. So too, the bhikkhu should not look for the in-breaths and out- breaths anywhere else than the place normally touched by them. |
Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo. |
And he should take the rope of mindfulness and the goad of understanding, and fixing his mind on the place normally touched by them, he should go on giving his attention to that.[285] |
Evañhissa manasikaroto na cirasseva te upaṭṭhahanti nipātanatitthe viya goṇā. |
For as he gives his attention in this way they reappear after no long time, as the oxen did at the drinking place where they met. |
Tatonena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena punappunaṃ kammaṭṭhānaṃ anuyuñjitabbaṃ. |
So he can secure them with the rope of mindfulness, and yoking them in that same place and prodding them with the goad of understanding, he can keep on applying himself to the meditation subject. |
231.Tassevamanuyuñjato na cirasseva nimittaṃ upaṭṭhāti. |
214. When he does so in this way, the sign59 soon appears to him. |
Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti. |
But it is not the same for all; |
Apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya kappāsapicu viya vātadhārā viya ca upaṭṭhātīti ekacce āhu. |
on the contrary, some say that when it appears it does so to certain people producing a light touch like cotton or silk-cotton or a draught. |
Ayaṃ pana aṭṭhakathāsu vinicchayo, idañhi kassaci tārakarūpaṃ viya maṇiguḷikā viya muttāguḷikā viya ca, kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya dārusārasūci viya ca, kassaci dīghapāmaṅgasuttaṃ viya kusumadāmaṃ viya dhūmasikhā viya ca, kassaci vitthataṃ makkaṭakasuttaṃ viya valāhakapaṭalaṃ viya padumapupphaṃ viya rathacakkaṃ viya candamaṇḍalaṃ viya sūriyamaṇḍalaṃ viya ca upaṭṭhāti. |
215. But this is the exposition given in the commentaries: It appears to some like a star or a cluster of gems or a cluster of pearls, to others with a rough touch like that of silk-cotton seeds or a peg made of heartwood, to others like a long braid string or a wreath of flowers or a puff of smoke, to others like a stretched-out cobweb or a film of cloud or a lotus flower or a chariot wheel or the moon’s disk or the sun’s disk. |
Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā "tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī"ti vutte eko "mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī"ti āha. |
216. In fact this resembles an occasion when a number of bhikkhus are sitting together reciting a suttanta. When a bhikkhu asks, “What does this sutta appear like to you?” one says, “It appears to me like a great mountain torrent,” |
Aparo "mayhaṃ ekā vanarāji viya". |
another “To me it is like a line of forest trees,” |
Añño "mayhaṃ eko sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā"ti. |
another “To me it is like a spreading fruit tree giving cool shade.” |
Tesaṃ hi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti. |
For the one sutta appears to them differently because of the difference in their perception. |
Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti. |
Similarly this single meditation subject appears differently because of difference in perception.60 |
Saññajañhi etaṃ saññānidānaṃ saññāpabhavaṃ. |
It is born of perception, its source is perception, it is produced by perception. |
Tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ. |
Therefore it should be understood that when it appears differently it is because of difference in perception. |
Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ. |
217. And here, the consciousness that has in-breath as its object is one, the consciousness that has out-breath as its object is another, and the consciousness that has the sign as its object is another. |
Yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ, na upacāraṃ pāpuṇāti. |
For the meditation subject reaches neither absorption nor even access in one who has not got these three things [clear]. |
Yassa pana ime tayo dhammā atthi, tasseva kammaṭṭhānaṃ upacārañca appanañca pāpuṇāti. |
But it reaches access and also absorption in one who has got these three things [clear]. |
Vuttañhetaṃ – |
For this is said: |
"Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; |
“Sign, in-breath, out-breath, are not object Of a single consciousness; |
Ajānato tayo dhamme, bhāvanā nupalabbhati. |
By one who knows not these three things Development is not obtained. |
"Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; |
Sign, in-breath, out-breath, are not object Of a single consciousness; |
Jānatova tayo dhamme, bhāvanā upalabbhatī"ti. (pārā. aṭṭha. 2.165); |
By one who does know these three things Development can be obtained” (Paṭis I 170). [286] |
232.Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyassa santikaṃ gantvā ārocetabbaṃ "mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī"ti. |
218. And when the sign has appeared in this way, the bhikkhu should go to the teacher and tell him, “Venerable sir, such and such has appeared to me.” |
Ācariyena pana etaṃ nimittanti vā na vā nimittanti na vattabbaṃ. |
But [say the Dīgha reciters] the teacher should say neither “This is the sign” nor “This is not the sign”; |
"Evaṃ hoti, āvuso"ti vatvā punappunaṃ manasi karohīti vattabbo. |
after saying “It happens like this, friend,” he should tell him, “Go on giving it attention again and again;” |
Nimittanti hi vutte vosānaṃ āpajjeyya. |
for if he were told “It is the sign,” he might [become complacent and] stop short at that (see M I 193f.), |
Na nimittanti vutte nirāso visīdeyya. |
and if he were told “It is not the sign,” he might get discouraged and give up; |
Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti. |
so he should encourage him to keep giving it his attention without saying either. |
Evaṃ tāva dīghabhāṇakā. |
So the Dīgha reciters say, firstly. |
Majjhimabhāṇakā panāhu "nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo"ti. |
But the Majjhima reciters say that he should be told, “This is the sign, friend. Well done. Keep giving attention to it again and again. ” |
Athānena nimitteyeva cittaṃ ṭhapetabbaṃ. |
219. Then he should fix his mind on that same sign; |
Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti. |
and so from now on, his development proceeds by way of fixing. |
Vuttañhetaṃ porāṇehi – |
For the Ancients said this: |
"Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ; |
“Fixing his mind upon the sign And putting away61 extraneous aspects, |
Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī"ti. (pārā. aṭṭha. 2.165); |
The clever man anchors his mind Upon the breathings in and out. ” |
Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva. |
220. So as soon as the sign appears, his hindrances are suppressed, his defilements subside, |
Sati upaṭṭhitāyeva. |
his mindfulness is established, |
Cittaṃ upacārasamādhinā samāhitameva. |
and his consciousness is concentrated in access concentration. |
Athānena taṃ nimittaṃ neva vaṇṇato manasi kātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ. |
221. Then he should not give attention to the sign as to its colour, or review it as to its [specific] characteristic. |
Apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca āvāsādīni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena sādhukaṃ rakkhitabbaṃ. |
He should guard it as carefully as a king’s chief queen guards the child in her womb due to become a Wheel-turning Monarch,62 or as a farmer guards the ripening crops; and he should avoid the seven unsuitable things beginning with the unsuitable abode and cultivate the seven suitable things. |
Atha naṃ evaṃ rakkhitvā punappunaṃ manasikāravasena vuddhiṃ virūḷhiṃ gamayitvā dasavidhaṃ appanākosallaṃ sampādetabbaṃ, vīriyasamatā yojetabbā. |
Then, guarding it thus, he should make it grow and improve with repeated attention, and he should practice the tenfold skill in absorption (IV.42) and bring about evenness of energy (IV.66). |
Tassevaṃ ghaṭentassa pathavīkasiṇe vuttānukkameneva tasmiṃ nimitte catukkapañcakajjhānāni nibbattanti. |
222. As he strives thus, fourfold and fivefold jhāna is achieved by him on that same sign in the same way as described under the earth kasiṇa. |
233.Evaṃ nibbattacatukkapañcakajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ pañcahākārehi vasippattaṃ paguṇaṃ katvā nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapeti. |
5–8. (See §189) However, when a bhikkhu has achieved the fourfold and fivefold jhāna and wants to reach purity by developing the meditation subject through observing and through turning away, he should make that jhāna familiar by attaining mastery in it in the five ways (IV.131), and then embark upon insight by defining mentality-materiality. |
Kathaṃ? |
How? |
So hi samāpattito vuṭṭhāya assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati. |
223. On emerging from the attainment, [287] he sees that the in-breaths and out-breaths have the physical body and the mind as their origin; |
Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati, evameva kāyañca cittañca paṭicca assāsapassāsāti. |
and that just as, when a blacksmith’s bellows are being blown, the wind moves owing to the bag and to the man’s appropriate effort, so too, in-breaths and out-breaths are due to the body and the mind. |
Tato assāsapassāse ca kāyañca rūpanti cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti. |
Next, he defines the in-breaths and out-breaths and the body as “materiality,” and the consciousness and the states associated with the consciousness as “the immaterial [mind].” |
Ayamettha saṅkhepo. |
This is in brief (cf. M-a I 249); |
Vitthārato pana nāmarūpavavatthānaṃ parato āvibhavissati. |
but the details will be explained later in the defining of mentality-materiality (XVIII.3f.). |
Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati. |
224.Having defined mentality-materiality in this way, he seeks its condition. |
Pariyesanto ca naṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati. |
With search he finds it, and so overcomes his doubts about the way of mentality- materiality’s occurrence in the three divisions of time (Ch. XIX). |
Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ maggoti vavatthapetvā udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena vayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccanto yathākkamena cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇāñāṇassa pariyantaṃ patto sadevakassa lokassa aggadakkhiṇeyyo hoti. |
His doubts being overcome, he attributes the three characteristics [beginning with that of suffering to mentality and materiality], comprehending [them] by groups (XX.2f.); he abandons the ten imperfections of insight beginning with illumination, which arise in the first stages of the contemplation of rise and fall (XX.105f.), and he defines as “the path” the knowledge of the way that is free from these imperfections (XX.126f.). He reaches contemplation of dissolution by abandoning [attention to] arising. When all formations have appeared as terror owing to the contemplation of their incessant dissolution, he becomes dispassionate towards them (Ch. XXI), his greed for them fades away, and he is liberated from them (Ch. XXII). After he has [thus] reached the four noble paths in due succession and has become established in the fruition of Arahantship, he at last attains to the nineteen kinds of reviewing knowledge (XXII.19f.), and he becomes fit to receive the highest gifts from the world with its deities. |
Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti ayaṃ sabbākārato paṭhamacatukkavaṇṇanā. |
225. At this point his development of concentration through mindfulness of breathing, beginning with counting and ending with looking back (§189) is completed. This is the commentary on the first tetrad in all aspects. |
234.Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi. |
226. Now, since there is no separate method for developing the meditation subject in the case of the other tetrads, |
Tasmā anupadavaṇṇanānayeneva tesaṃ evaṃ attho veditabbo. |
their meaning therefore needs only to be understood according to the word commentary. |
Pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. |
(v) He trains thus: “I shall breathe in … shall breathe out experiencing happiness,” that is, making happiness known, making it plain. |
Tattha dvīhākārehi pīti paṭisaṃviditā hoti ārammaṇato ca asammohato ca. |
Herein, the happiness is experienced in two ways: (a) with the object, and (b) with non-confusion. 63 |
Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? |
227. (a) How is the happiness experienced with the object? |
Sappītike dve jhāne samāpajjati. |
He attains the two jhānas in which happiness is present. |
Tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti, ārammaṇassa paṭisaṃviditattā. |
At the time when he has actually entered upon them the happiness is experienced with the object owing to the obtaining of the jhāna, because of the experiencing of the object. |
Kathaṃ asammohato? |
(b) How with non-confusion? |
Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati. |
When, after entering upon and emerging from one of the two jhānas accompanied by happiness, [288] he comprehends with insight that happiness associated with the jhāna as liable to destruction and to fall, |
Tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti. |
then at the actual time of the insight the happiness is experienced with non-confusion owing to the penetration of its characteristics [of impermanence, and so on]. |
Vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 1.172) – |
228. For this is said in the Paṭisambhidā: |
"Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. |
“When he knows unification of mind and non-distraction through long in-breaths, mindfulness is established in him. |
Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. |
By means of that mindfulness and that knowledge that happiness is experienced. |
Dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsapassāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. |
When he knows unification of mind and non-distraction through long out- breaths … through short in-breaths … through short out-breaths … through in- breaths … out-breaths experiencing the whole body … through in-breaths … out-breaths tranquilizing the bodily formation, mindfulness is established in him. |
Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. |
By means of that mindfulness and that knowledge that happiness is experienced. |
Āvajjato sā pīti paṭisaṃviditā hoti. |
|
Jānato passato paccavekkhato cittaṃ adhiṭṭhahato saddhāya adhimuccato vīriyaṃ paggaṇhato satiṃ upaṭṭhāpayato cittaṃ samādahato paññāya pajānato abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ bhāvetabbaṃ sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. |
“It is experienced by him when he adverts, when he knows, sees, reviews, steadies his mind, resolves with faith, exerts energy, establishes mindfulness, concentrates his mind, understands with understanding, directly knows what is to be directly known, fully understands what is to be fully understood, abandons what is to be abandoned, develops what is to be developed, realizes what is to be realized. |
Evaṃ sā pīti paṭisaṃviditā hotī"ti. |
It is in this way that that happiness is experienced” (Paṭis I 187). |
Eteneva nayena avasesapadānipi atthato veditabbāni. |
229. (vi–viii) The remaining [three] clauses should be understood in the same way as to meaning; |
Idampanettha visesamattaṃ, tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā, catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā. |
but there is this difference here. The experiencing of bliss-(sukha) must be understood to be through three jhānas, and that of the mental formation through four. |
Cittasaṅkhāroti vedanādayo dve khandhā. |
The mental formation consists of the two aggregates of feeling and perception. |
Sukhapaṭisaṃvedīpade cettha vipassanābhūmidassanatthaṃ "sukhanti dve sukhāni kāyikañca sukhaṃ cetasikañcā"ti paṭisambhidāyaṃ (paṭi. ma. 1.173) vuttaṃ. |
And in the case of the clause, experiencing bliss-(sukha), it is said in the Paṭisambhidā in order to show the plane of insight here [as well]: “‘bliss-(sukha)’: there are two kinds of bliss-(sukha), bodily bliss-(sukha) and mental bliss-(sukha)” (Paṭis I 188). |
Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho. |
Tranquilizing the mental formation: tranquilizing the gross mental formation; stopping it, is the meaning. |
So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo. |
And this should be understood in detail in the same way as given under the bodily formation (see §§176–85). |
Apicettha pītipade pītisīsena vedanā vuttā. |
230. Here, moreover, in the “happiness” clause feeling [which is actually being contemplated in this tetrad] is stated under the heading of “happiness” [which is a formation] |
Sukhapade sarūpeneva vedanā. |
but in the “bliss-(sukha)” clause feeling is stated in its own form. |
Dvīsu cittasaṅkhārapadesu "saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā"ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanāti evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ. |
In the two “mental-formation” clauses the feeling is that [necessarily] associated with perception because of the words, “Perception and feeling belong to the mind, these things being bound up with the mind are mental formations” (Paṭis I 188).[289] So this tetrad should be understood to deal with contemplation of feeling. |
235.Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā. |
231. (ix) In the third tetrad the experiencing of the [manner of] consciousness must be understood to be through four jhānas. |
Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati. |
(x) Gladdening the [manner of] consciousness: he trains thus: “Making the mind glad, instilling gladness into it, cheering it, rejoicing it, I shall breathe in, shall breathe out.” |
Tattha dvīhākārehi abhippamodo hoti samādhivasena ca vipassanāvasena ca. |
Herein, there is gladdening in two ways, through concentration and through insight. |
Kathaṃ samādhivasena? |
How through concentration? |
Sappītike dve jhāne samāpajjati. |
He attains the two jhānas in which happiness is present. |
So samāpattikkhaṇe sampayuttapītiyā cittaṃ āmodeti pamodeti. |
At the time when he has actually entered upon them he inspires the mind with gladness, instils gladness into it, by means of the happiness associated with the jhāna. |
Kathaṃ vipassanāvasena? |
How through insight? |
Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttapītiṃ khayato vayato sammasati. |
After entering upon and emerging from one of the two jhānas accompanied by happiness, he comprehends with insight that happiness associated with the jhāna as liable to destruction and to fall; |
Evaṃ vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti. |
thus at the actual time of insight he inspires the mind with gladness, instils gladness into it, by making the happiness associated with the jhāna the object. |
Evaṃ paṭipanno "abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī"ti vuccati. |
It is of one progressing in this way that the words, “He trains thus: ‘I shall breathe in … shall breathe out gladdening the [manner of] consciousness,’” are said. |
Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento. |
232.(xi) Concentrating (samādahaṃ) the [manner of] consciousness: evenly (samaṃ) placing (ādahanto) the mind, evenly putting it on its object by means of the first jhāna and so on. |
Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sampassato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā. |
Or alternatively, when, having entered upon those jhānas and emerged from them, he comprehends with insight the consciousness associated with the jhāna as liable to destruction and to fall, then at the actual time of insight momentary unification of the mind64 arises through the penetration of the characteristics [of impermanence, and so on]. |
Evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento "samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī"ti vuccati. |
Thus the words, “He trains thus: ‘I shall breathe in … shall breathe out concentrating the [manner of] consciousness,’” are said also of one who evenly places the mind, evenly puts it on its object by means of the momentary unification of the mind arisen thus. |
Vimocayaṃ cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento. |
233.(xii) Liberating the [manner of] consciousness: he both breathes in and breathes out delivering, liberating, the mind from the hindrances by means of the first jhāna, from applied and sustained thought by means of the second, from happiness by means of the third, from pleasure and pain by means of the fourth. |
Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasati. |
Or alternatively, when, having entered upon those jhānas and emerged from them, he comprehends with insight the consciousness associated with the jhāna as liable to destruction and to fall, |
So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento assasati ceva passasati ca. |
then at the actual time of insight he delivers, liberates, the mind from the perception of permanence by means of the contemplation of impermanence, from the perception of pleasure by means of the contemplation of pain, from the perception of self by means of the contemplation of not self, from delight by means of the contemplation of dispassion, from greed by means of the contemplation of fading away, from arousing by means of the contemplation of cessation, from grasping by means of the contemplation of relinquishment. |
Tena vuccati "vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī"ti. |
Hence it is said: [290] “He trains thus: ‘I shall breathe in … shall breathe out liberating the [manner of] consciousness.65 ’” |
Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ. |
So this tetrad should be understood to deal with contemplation of mind. |
236.Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ. |
234.(xiii) But in the fourth tetrad, as to contemplating impermanence, here firstly, the impermanent should be understood, |
Aniccatā veditabbā. |
and impermanence, |
Aniccānupassanā veditabbā. |
and the contemplation of impermanence, |
Aniccānupassī veditabbo. |
and one contemplating impermanence. |
Tattha aniccanti pañcakkhandhā. |
Herein, the five aggregates are the impermanent. |
Kasmā? |
Why? |
Uppādavayaññathattabhāvā. |
Because their essence is rise and fall and change. |
Aniccatāti tesaṃyeva uppādavayaññathattaṃ, hutvā abhāvo vā, nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho. |
Impermanence is the rise and fall and change in those same aggregates, or it is their non-existence after having been; the meaning is, it is the breakup of produced aggregates through their momentary dissolution since they do not remain in the same mode. |
Aniccānupassanāti tassā aniccatāya vasena rūpādīsu aniccanti anupassanā. |
Contemplation of impermanence is contemplation of materiality, etc., as “impermanent” in virtue of that impermanence. |
Aniccānupassīti tāya anupassanāya samannāgato. |
One contemplating impermanence possesses that contemplation. |
Tasmā evaṃbhūto assasanto passasanto ca idha "aniccānupassī assasissāmi passasissāmīti sikkhatī"ti veditabbo. |
So it is when one such as this is breathing in and breathing out that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating impermanence. ’”66 |
Virāgānupassīti ettha pana dve virāgā khayavirāgo ca accantavirāgo ca. |
235.(xiv) Contemplating fading away: there are two kinds of fading away, that is, fading away as destruction, and absolute fading away.67 |
Tattha khayavirāgoti saṅkhārānaṃ khaṇabhaṅgo. |
Herein, “fading away as destruction” is the momentary dissolution of formations. |
Accantavirāgoti nibbānaṃ. |
“Absolute fading away” is Nibbāna. |
Virāgānupassanāti tadubhayadassanavasena pavattā vipassanā ca maggo ca. |
Contemplation of fading away is insight and it is the path, which occurs as the seeing of these two. |
Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto passasanto ca "virāgānupassī assasissāmi passasissāmīti sikkhatī"ti veditabbo. |
It is when he possesses this twofold contemplation that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating fading away. ’” |
Nirodhānupassīpadepi eseva nayo. |
(xv) The same method of explanation applies to the clause, contemplating cessation. |
Paṭinissaggānupassīti etthāpi dve paṭinissaggā pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. |
236.(xvi) Contemplating relinquishment: relinquishment is of two kinds too, that is to say, relinquishment as giving up, and relinquishment as entering into. |
Paṭinissaggoyeva anupassanā paṭinissaggānupassanā. |
Relinquishment itself as [a way of] contemplation is “contemplation of relinquishment.” |
Vipassanāmaggānaṃ etamadhivacanaṃ. |
Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati. |
For insight is called both “relinquishment as giving up” and “relinquishment as entering into” since [firstly], through substitution of opposite qualities, it gives up defilements with their aggregate-producing kamma formations, and [secondly], through seeing the wretchedness of what is formed, it also enters into Nibbāna by inclining towards Nibbāna, which is the opposite of the formed (XI.18). |
Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati. |
Also the path is called both “relinquishment as giving up” and “relinquishment as entering into” since it gives up defilements with their aggregate-producing kamma-formations by cutting them off, and it enters into Nibbāna by making it its object. |
Ubhayampi pana purimapurimaññāṇānaṃ anuanupassanato anupassanāti vuccati. |
Also both [insight and path knowledge] are called contemplation (anupassanā) because of their re-seeing successively (anu anu passanā) each preceding kind of knowledge.68 [291] |
Tāya duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto passasanto ca "paṭinissaggānupassī assasissāmi passasissāmīti sikkhatī"ti veditabbo. |
It is when he possesses this twofold contemplation that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating relinquishment. ’” |
Idaṃ catutthacatukkaṃ suddhavipassanāvaseneva vuttaṃ. |
237. This tetrad deals only with pure insight |
Purimāni pana tīṇi samathavipassanāvasena. |
while the previous three deal with serenity and insight. |
Evaṃ catunnaṃ catukkānaṃ vasena soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā. |
This is how the development of mindfulness of breathing with its sixteen bases in four tetrads should be understood. |
Evaṃ soḷasavatthuvasena ca pana ayaṃ ānāpānassati mahapphalā hoti mahānisaṃsā. |
This mindfulness of breathing with its sixteen bases thus is of great fruit, of great benefit. |
237.Tatrassa "ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto cā"tiādivacanato santabhāvādivasenāpi mahānisaṃsatā veditabbā, vitakkupacchedasamatthatāyapi. |
238. Its great beneficialness should be understood here as peacefulness both because of the words, “And, bhikkhus, this concentration through mindfulness of breathing, when developed and much practiced, is both peaceful and sublime” (S V 321), etc., and because of its ability to cut off applied thoughts; |
Ayañhi santapaṇītaasecanakasukhavihārattā samādhiantarāyakarānaṃ vitakkānaṃ vasena ito cito ca cittassa vidhāvanaṃ vicchinditvā ānāpānārammaṇābhimukhameva cittaṃ karoti. |
for it is because it is peaceful, sublime, and an unadulterated bliss-(sukha)ful abiding that it cuts off the mind’s running hither and thither with applied thoughts obstructive to concentration, and keeps the mind only on the breaths as object. |
Teneva vuttaṃ "ānāpānassati bhāvetabbā vitakkupacchedāyā"ti (a. ni. 9.1). |
Hence it is said: “Mindfulness of breathing should be developed in order to cut off applied thoughts” (A IV 353). |
Vijjāvimuttipāripūriyā mūlabhāvenāpi cassā mahānisaṃsatā veditabbā. |
239. Also its great beneficialness should be understood as the root condition for the perfecting of clear vision and deliverance; |
Vuttañhetaṃ bhagavatā – "ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī"ti (ma. ni. 3.147). |
for this has been said by the Blessed One: “Bhikkhus, mindfulness of breathing, when developed and much practiced, perfects the four foundations of mindfulness. The four foundations of mindfulness, when developed and much practiced, perfect the seven enlightenment factors. The seven enlightenment factors, when developed and much practiced, perfect clear vision and deliverance” (M III 82). |
Apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā mahānisaṃsatā veditabbā. |
240. Again its great beneficialness should be understood to reside in the fact that it causes the final in-breaths and out-breaths to be known; |
Vuttañhetaṃ bhagavatā – "evaṃ bhāvitāya kho, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā assāsapassāsā, tepi viditāva nirujjhanti, no aviditā"ti (ma. ni. 2.121). |
for this is said by the Blessed One: “Rāhula, when mindfulness of breathing is thus developed, thus practiced much, the final in-breaths and out-breaths, too, are known as they cease, not unknown” (M I 425f.). |
238.Tattha nirodhavasena tayo carimakā bhavacarimakā, jhānacarimakā, cuticarimakāti. |
241. Herein, there are three kinds of [breaths that are] final because of cessation, that is to say, final in becoming, final in jhāna, and final in death. |
Bhavesu hi kāmabhave assāsapassāsā pavattanti, rūpārūpabhavesu nappavattanti, tasmā te bhavacarimakā. |
For, among the various kinds of becoming (existence), in-breaths and out-breaths occur in the sensual-sphere becoming, not in the fine-material and immaterial kinds of becoming. That is why there are final ones in becoming. |
Jhānesu purime jhānattaye pavattanti, catutthe nappavattanti, tasmā te jhānacarimakā. |
In the jhānas they occur in the first three but not in the fourth. That is why there are final ones in jhāna. |
Ye pana cuticittassa purato soḷasamena cittena saddhiṃ uppajjitvā cuticittena saha nirujjhanti, ime cuticarimakā nāma. |
Those that arise along with the sixteenth consciousness preceding the death consciousness [292] cease together with the death consciousness. They are called “final in death.” |
Ime idha "carimakā"ti adhippetā. |
It is these last that are meant here by “final. ” |
Imaṃ kira kammaṭṭhānaṃ anuyuttassa bhikkhuno ānāpānārammaṇassa suṭṭhu pariggahitattā cuticittassa purato soḷasamassa cittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi nesaṃ pākaṭo hoti. |
242. When a bhikkhu has devoted himself to this meditation subject, it seems, if he adverts, at the moment of arising of the sixteenth consciousness before the death consciousness, to their arising, then their arising is evident to him; (and it is so because he has thoroughly discerned in-breaths and out-breaths as object.) |
Ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti. |
if he adverts to their presence, then their presence is evident to him; |
Bhaṅgaṃ āvajjayato ca bhaṅgo nesaṃ pākaṭo hoti. |
if he adverts to their dissolution, then their dissolution is evident to him; |
Ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattaṃ pattassa bhikkhuno hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā. |
243. When a bhikkhu has attained Arahantship by developing some other meditation subject than this one, he may be able to define his life term or not. |
Idaṃ pana soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattaṃ pattassa āyuantaraṃ paricchinnameva hoti. |
But when he has reached Arahantship by developing this mindfulness of breathing with its sixteen bases, he can always define his life term. |
So "ettakaṃ dāni me āyusaṅkhārā pavattissanti, na ito para"nti ñatvā attano dhammatāya eva sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni nimīleti koṭapabbatavihāravāsītissatthero viya mahākarañjiyavihāravāsīmahātissatthero viya devaputtamahāraṭṭhe piṇḍapātikatissatthero viya cittalapabbatavihāravāsino dve bhātiyattherā viya ca. |
He knows, “My vital formations will continue now for so long and no more. ” Automatically he performs all the functions of attending to the body, dressing and robing, etc., after which he closes his eyes, like the Elder Tissa who lived at the Koṭapabbata Monastery, like the Elder Mahā Tissa who lived at the Mahā Karañjiya Monastery, like the Elder Tissa the alms-food eater in the kingdom of Devaputta, like the elders who were brothers and lived at the Cittalapabbata monastery. |
Tatridaṃ ekavatthuparidīpanaṃ. |
244. Here is one story as an illustration. |
Dvebhātiyattherānaṃ kireko puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhusaṅghaparivuto attano vasanaṭṭhānaṃ gantvā caṅkame ṭhito candālokaṃ oloketvā attano āyusaṅkhāre upadhāretvā bhikkhusaṅghamāha – "tumhehi kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā"ti. |
After reciting the Pātimokkha, it seems, on the Uposatha day of the full moon, one of the two elders who were brothers went to his own dwelling place surrounded by the Community of Bhikkhus. As he stood on the walk looking at the moonlight he calculated his own vital formations, and he said to the Community of Bhikkhus, “In what way have you seen bhikkhus attaining Nibbāna up till now?” |
Tatra keci āhaṃsu "amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā"ti. |
Some answered, “Till now we have seen them attain Nibbāna sitting in their seats.” |
Keci "amhehi ākāse pallaṅkamābhujitvā nisinnakā"ti. |
Others answered, “We have seen them sitting cross-legged in the air.” |
Thero āha – "ahaṃ dāni vo caṅkamantameva parinibbāyamānaṃ dassessāmī"ti tato caṅkame lekhaṃ katvā "ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā nivattamāno imaṃ lekhaṃ patvāva parinibbāyissāmī"ti vatvā caṅkamaṃ oruyha parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ akkantakkhaṇeyeva parinibbāyi. |
The elder said, “I shall now show you one attaining Nibbāna while walking. ” He then drew a line on the walk, saying, “I shall go from this end of the walk to the other end and return; when I reach this line I shall attain Nibbāna. ” So saying, he stepped on to the walk and went to the far end. On his return he attained Nibbāna in the same moment in which he stepped on the line. [293] |
Tasmā have appamatto, anuyuñjetha paṇḍito; |
So let a man, if he is wise, Untiringly devote his days |
Evaṃ anekānisaṃsaṃ, ānāpānassatiṃ sadāti. |
To mindfulness of breathing, which Rewards him always in these ways. |
Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with mindfulness of breathing in the detailed explanation. |
Upasamānussatikathā Table view Original pali |
239.Ānāpānassatiyā anantaraṃ uddiṭṭhaṃ pana upasamānussatiṃ bhāvetukāmena rahogatena paṭisallīnena – "yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbāna"nti (a. ni. 4.34; itivu. 90) evaṃ sabbadukkhūpasamasaṅkhātassa nibbānassa guṇā anussaritabbā. |
245. One who wants to develop the recollection of peace mentioned next to mindfulness of breathing (III.105) should go into solitary retreat and recollect the special qualities of Nibbāna, in other words, the stilling of all suffering, as follows: “Bhikkhus, in so far as there are dhammas, whether formed or unformed, fading away is pronounced the best of them, that is to say, the disillusionment of vanity, the elimination of thirst, the abolition of reliance, the termination of the round, the destruction of craving, fading away, cessation, Nibbāna” (A II 34). |
Tattha yāvatāti yattakā. |
246. Herein in so far as means as many as. |
Dhammāti sabhāvā. |
Dhammas [means] individual essences.69 |
Saṅkhatā vā asaṅkhatā vāti saṅgamma samāgamma paccayehi katā vā akatā vā. |
Whether formed or unformed: whether made by conditions going together, coming together, or not so made.70 |
Virāgo tesaṃ dhammānaṃaggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ virāgo aggamakkhāyati seṭṭho uttamoti vuccati. |
Fading away is pronounced the best of them: of these formed and unformed dhammas, fading away is pronounced the best, is called the foremost, the highest. |
Tattha virāgoti na rāgābhāvamattameva, atha kho yadidaṃ madanimmadano - pe - nibbānanti yo so madanimmadanotiādīni nāmāni asaṅkhatadhammo labhati, so virāgoti paccetabbo. |
247. Herein fading away is not mere absence of greed, but rather it is that unformed dhamma which, while given the names “disillusionment of vanity,” etc., in the clause, “that is to say, the disillusionment of vanity, … Nibbāna,” is treated basically as fading away.71 |
So hi yasmā tamāgamma sabbepi mānamadapurisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadanoti vuccati. |
It is called disillusionment of vanity because on coming to it all kinds of vanity (intoxication), such as the vanity of conceit, and vanity of manhood, are disillusioned, undone, done away with.72 |
Yasmā ca tamāgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati. |
And it is called elimination of thirst because on coming to it all thirst for sense desires is eliminated and quenched. |
Yasmā pana tamāgamma pañcakāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati. |
But it is called abolition of reliance because on coming to its reliance on the five cords of sense desire is abolished. |
Yasmā ca tamāgamma tebhūmakaṃ vaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati. |
It is called termination of the round because on coming to it the round of the three planes [of existence] is terminated. |
Yasmā pana tamāgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati. |
It is called destruction of craving because on coming to it craving is entirely destroyed, fades away and ceases. |
Yasmā panesa catasso yoniyo pañca gatiyo satta viññāṇaṭṭhitiyo nava ca sattāvāse aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhanto nissaṭo visaṃyutto, tasmā nibbānanti vuccatīti. |
It is called Nibbāna (extinction) because it has gone away from (nikkhanta), has escaped from (nissaṭa), is dissociated from craving, which has acquired in common usage the name “fastening” (vāna) because, by ensuring successive becoming, craving serves as a joining together, a binding together, a lacing together, of the four kinds of generation, five destinies, seven stations of consciousness and nine abodes of beings.73 |
Evametesaṃ madanimmadanatādīnaṃ guṇānaṃ vasena nibbānasaṅkhāto upasamo anussaritabbo. |
248. This is how peace, in other words, Nibbāna, should be recollected according to its special qualities beginning with disillusionment of vanity. |
Ye vā panaññepi bhagavatā – "asaṅkhatañca vo, bhikkhave, desessāmi… saccañca… pārañca… sududdasañca… ajarañca… dhuvañca… nippapañcañca… amatañca… sivañca… khemañca… abbhutañca… anītikañca… abyābajjhañca… visuddhiñca… dīpañca… tāṇañca … leṇañca vo, bhikkhave, desessāmī"tiādīsu (saṃ. ni. 4.366) suttesu upasamaguṇā vuttā, tesampi vasena anussaritabboyeva. |
But it should also be recollected according to the other special qualities of peace stated by the Blessed One in the suttas beginning with: “Bhikkhus, I shall teach you the unformed … the truth … the other shore … the hard-to-see … the undecaying … the lasting … the undiversified … the deathless … the auspicious … the safe … the marvellous … the intact … the unafflicted … the purity … the island … the shelter ….” (S IV 360–72).74 |
Tassevaṃ madanimmadanatādiguṇavasena upasamaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa… na mohapariyuṭṭhitaṃ cittaṃ hoti. |
249. As he recollects peace in its special qualities of disillusionment of vanity, etc., in this way, then: “On that occasion his mind is not obsessed by greed or obsessed by hate or obsessed by delusion; his mind has rectitude on that occasion, being inspired by peace” (see VII.65, etc.). |
Ujugatamevassa tasmiṃ samaye cittaṃ hoti upasamaṃ ārabbhāti buddhānussatiādīsu vuttanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti. |
So when he has suppressed the hindrances in the way already described under the recollection of the Enlightened One, etc., the jhāna factors arise in a single moment. |
Upasamaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti. |
But owing to the profundity of the special qualities of peace, or owing to his being occupied in recollecting special qualities of various kinds, the jhāna is only access and does not reach absorption. |
Tadetamupasamaguṇānussaraṇavasena upasamānussaticceva saṅkhyaṃ gacchati. |
And that jhāna itself is known as “recollection of peace” too because it arises by means of the special qualities of peace. |
Cha anussatiyo viya ca ayampi ariyasāvakasseva ijjhati, evaṃ santepi upasamagarukena puthujjanenāpi manasi kātabbā. |
250. And as in the case of the six recollections, this also comes to success only in a noble disciple. Still, though this is so, it can nevertheless also be brought to mind by an ordinary person who values peace. |
Sutavasenāpi hi upasame cittaṃ pasīdati. |
For even by hearsay the mind has confidence in peace. |
Imañca pana upasamānussatiṃ anuyutto bhikkhu sukhaṃ supati, sukhaṃ paṭibujjhati, santindriyo hoti santamānaso hirottappasamannāgato pāsādiko paṇītādhimuttiko sabrahmacārīnaṃ garu ca bhāvanīyo ca. |
251. A bhikkhu who is devoted to this recollection of peace sleeps in bliss-(sukha) and wakes in bliss-(sukha), his faculties are peaceful, his mind is peaceful, he has conscience and shame, he is confident, he is resolved [to attain] the superior [state], he is respected and honoured by his fellows in the life of purity. |
Uttari appaṭivijjhanto pana sugatiparāyano hoti. |
And even if he penetrates no higher, he is at least headed for a happy destiny. |
Tasmā have appamatto, bhāvayetha vicakkhaṇo; |
So that is why a man of wit Untiringly devotes his days |
Evaṃ anekānisaṃsaṃ, ariye upasame satinti. |
To mind the noble peace, which can Reward him in so many ways. |
Idaṃ upasamānussatiyaṃ vitthārakathāmukhaṃ. |
This is the section dealing with the recollection of peace in the detailed explanation. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
composed for the purpose of gladdening good people. in the Path of Purification |
Samādhibhāvanādhikāre |
in the Treatise on the Development of Concentration |
Anussatikammaṭṭhānaniddeso nāma |
called “The Description of Recollections as Meditation Subjects” |
Aṭṭhamo paricchedo. |
The eighth chapter |
9. The divine abidings Original pali |
|
Pali |
Nyanamoli thera - english |
Mettābhāvanākathā Table view Original pali |
240.Anussatikammaṭṭhānānantaraṃ uddiṭṭhesu pana mettā, karuṇā, muditā, upekkhāti imesu catūsu brahmavihāresu mettaṃ bhāvetukāmena tāva ādikammikena yogāvacarena upacchinnapalibodhena gahitakammaṭṭhānena bhattakiccaṃ katvā bhattasammadaṃ paṭivinodetvā vivitte padese supaññatte āsane sukhanisinnena ādito tāva dose ādīnavo, khantiyañca ānisaṃso paccavekkhitabbo. |
1.[295] The four divine abidings were mentioned next to the recollections as meditation subjects (III.105). They are friendly-kindness, compassion, gladness and equanimity. A meditator, who wants to develop firstly friendly-kindness among these, if he is a beginner, should sever the impediments and learn the meditation subject. Then, when he has done the work connected with the meal and got rid of any dizziness due to it, he should seat himself comfortably on a well-prepared seat in a secluded place. To start with, he should review the danger in hate and the advantage in patience. |
Kasmā? |
2. Why? |
Imāya hi bhāvanāya doso pahātabbo, khanti adhigantabbā. |
Because hate has to be abandoned and patience attained in the development of this meditation subject, |
Na ca sakkā kiñci adiṭṭhādīnavaṃ pahātuṃ, aviditānisaṃsaṃ vā adhigantuṃ. |
and he cannot abandon unseen dangers and attain unknown advantages. |
Tasmā "duṭṭho kho, āvuso, dosena abhibhūto pariyādiṇṇacitto pāṇampi hanatī"tiādīnaṃ (a. ni. 3.72) vasena dose ādīnavo daṭṭhabbo. |
Now, the danger in hate should be seen in accordance with such suttas as this: “Friends, when a man hates, is a prey to hate and his mind is obsessed by hate, he kills living things, and …” (A I 216). |
"Khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā"; (Dī. ni. 2.90; dha. pa. 184); |
“No higher rule, the Buddhas say, than patience, And no Nibbāna higher than forbearance” (D II 49; Dhp 184); |
"Khantibalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ". (dha. pa. 399; su. ni. 628); |
“Patience in force, in strong array: ’Tis him I call a brahman” (Dhp 399); |
"Khantā bhiyyo na vijjatī"tiādīnaṃ (saṃ. ni. 1.250) vasena khantiyaṃ ānisaṃso veditabbo. |
“No greater thing exists than patience” (S I 222). And the advantage in patience should be understood according to such suttas as these (above). |
Athevaṃ diṭṭhādīnavato dosato cittaṃ vivecanatthāya, viditānisaṃsāya ca khantiyā saṃyojanatthāya mettābhāvanā ārabhitabbā. |
3.Thereupon he should embark upon the development of friendly-kindness for the purpose of secluding the mind from hate seen as a danger and introducing it to patience known as an advantage. |
Ārabhantena ca āditova puggalabhedo jānitabbo "imesu puggalesu mettā paṭhamaṃ na bhāvetabbā, imesu neva bhāvetabbā"ti. |
But when he begins, he must know that some persons are of the wrong sort at the very beginning and that friendly-kindness should be developed towards certain kinds of persons and not towards certain other kinds at first. |
Ayañhi mettā appiyapuggale, atippiyasahāyake, majjhatte, verīpuggaleti imesu catūsu paṭhamaṃ na bhāvetabbā. |
4.For friendly-kindness should not be developed at first towards the following four kinds of persons: an antipathetic person, a very dearly loved friend, a neutral person, and a hostile person. |
Liṅgavisabhāge odhiso na bhāvetabbā. |
Also it should not be developed specifically (see §49) towards the opposite sex, |
Kālakate na bhāvetabbāva. |
or towards a dead person. |
Kiṃkāraṇā appiyādīsu paṭhamaṃ na bhāvetabbā? |
5. What is the reason why it should not be developed at first towards an antipathetic person and the others? |
Appiyaṃ hi piyaṭṭhāne ṭhapento kilamati. |
To put an antipathetic person in a dear one’s place is fatiguing. |
Atippiyasahāyakaṃ majjhattaṭṭhāne ṭhapento kilamati, appamattakepi cassa dukkhe uppanne ārodanākārappatto viya hoti. |
To put a very dearly loved friend in a neutral person’s place is fatiguing; and if the slightest mischance befalls the friend, he feels like weeping. |
Majjhattaṃ garuṭṭhāne ca piyaṭṭhāne ca ṭhapento kilamati. |
To put a neutral person in a respected one’s or a dear one’s place is fatiguing. |
Verimanussarato kodho uppajjati, tasmā appiyādīsu paṭhamaṃ na bhāvetabbā. |
Anger springs up in him if he recollects a hostile person. That is why it should not be developed at first towards an antipathetic person and the rest. |
Liṅgavisabhāge pana tameva ārabbha odhiso bhāventassa rāgo uppajjati. |
6.Then, if he develops it specifically towards the opposite sex, lust inspired by that person springs up in him. |
Aññataro kira amaccaputto kulūpakattheraṃ pucchi "bhante, kassa mettā bhāvetabbā"ti? |
An elder supported by a family was asked, it seems, by a friend’s son, “Venerable sir, towards whom should friendly-kindness be developed?” |
Thero "piyapuggale"ti āha. |
The elder told him, “Towards a person one loves.” |
Tassa attano bhariyā piyā hoti. |
He loved his own wife. |
So tassā mettaṃ bhāvento sabbarattiṃ bhittiyuddhamakāsi. |
Through developing friendly-kindness towards her he was fighting against the wall all the night.1 |
Tasmā liṅgavisabhāge odhiso na bhāvetabbā. |
That is why it should not be developed specifically towards the opposite sex. |
Kālakate pana bhāvento neva appanaṃ, na upacāraṃ pāpuṇāti. |
7.But if he develops it towards a dead person, he reaches neither absorption nor access. |
Aññataro kira daharabhikkhu ācariyaṃ ārabbha mettaṃ ārabhi. |
A young bhikkhu, it seems, had started developing friendly-kindness inspired by his teacher. |
Tassa mettā nappavattati. |
His friendly-kindness made no headway at all. |
So mahātherassa santikaṃ gantvā "bhante, paguṇāva me mettājhānasamāpatti, na ca naṃ samāpajjituṃ sakkomi, kiṃ nu kho kāraṇa"nti āha. |
He went to a senior elder and told him, “Venerable sir, I am quite familiar with attaining jhāna through friendly-kindness, and yet I cannot attain it. What is the matter?” |
Thero "nimittaṃ, āvuso, gavesāhī"ti āha. |
The elder said, “Seek the sign, friend, [the object of your meditation].” |
So gavesanto ācariyassa matabhāvaṃ ñatvā aññaṃ ārabbha mettāyanto samāpattiṃ appesi. |
He did so. Finding that his teacher had died, he proceeded with developing friendly-kindness inspired by another and attained absorption. |
Tasmā kālakate na bhāvetabbāva. |
That is why it should not be developed towards one who is dead. |
241.Sabbapaṭhamaṃ pana "ahaṃ sukhito homi niddukkho"ti vā, "avero abyāpajjo anīgho sukhī attānaṃ pariharāmī"ti vā evaṃ punappunaṃ attaniyeva bhāvetabbā. |
8.First of all it should be developed only towards oneself, doing it repeatedly thus: “May I be happy and free from suffering” or “May I keep myself free from enmity, affliction and anxiety and live happily.” |
Evaṃ sante yaṃ vibhaṅge (vibha. 643) vuttaṃ – |
9.If that is so, does it not conflict with what is said in the texts? For there is no mention of any development of it towards oneself in what is said in the Vibhaṅga: |
"Kathañca bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? |
“And how does a bhikkhu dwell pervading one direction with his heart filled with friendly-kindness? |
Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mettāyeyya, evameva sabbe satte mettāya pharatī"ti. |
Just as he would feel friendly-kindness on seeing a dearly loved person, so he pervades all beings with friendly-kindness” (Vibh 272); |
"Yañca paṭisambhidāyaṃ (paṭi. ma. 2.22) – |
and in the Paṭisambhidā: |
"Katamehi pañcahākārehi anodhisopharaṇā mettā cetovimutti bhāvetabbā, sabbe sattā averā hontu" abyāpajjā anīghā sukhī attānaṃ pariharantu. |
“In what five ways is the mind-deliverance of friendly-kindness [practiced] with unspecified pervasion? May all beings be free from enmity, affliction and anxiety and live happily. |
Sabbe pāṇā… sabbe bhūtā… sabbe puggalā… sabbe attabhāvapariyāpannā averā abyāpajjā anīghā sukhī attānaṃ pariharantū"tiādi – |
May all breathing things [297] … all who are born … all persons … all those who have a personality be free from enmity, affliction and anxiety and live happily” (Paṭis II 130); |
Vuttaṃ. |
in what is said (above). |
Yañca mettasutte (khu. pā. 9.3; su. ni. 145) – |
and in the Mettā Sutta: |
"Sukhinova khemino hontu, |
“In joy and safety |
Sabbasattā bhavantu sukhitattā"tiādi. – |
may all beings be joyful at heart” (Sn 145). |
Vuttaṃ, taṃ virujjhati. |
in what is said. Does it not conflict with what is said in the texts? |
Na hi tattha attani bhāvanā vuttāti ce. |
For there is no mention of any development of it towards oneself. [Does it not conflict with those texts?] |
Tañca na virujjhati. |
10. It does not conflict. |
Kasmā? |
Why not? |
Tañhi appanāvasena vuttaṃ. |
Because that refers to absorption. |
Idaṃ sakkhibhāvavasena. |
But this [initial development towards oneself] refers to [making oneself] an example. |
Sacepi hi vassasataṃ vassasahassaṃ vā "ahaṃ sukhito homī"tiādinā nayena attani mettaṃ bhāveti, nevassa appanā uppajjati. |
For even if he developed friendly-kindness for a hundred or a thousand years in this way, “I am happy” and so on, absorption would never arise. |
"Ahaṃ sukhito homī"ti bhāvayato pana yathā ahaṃ sukhakāmo dukkhapaṭikkūlo jīvitukāmo amaritukāmo ca, evaṃ aññepi sattāti attānaṃ sakkhiṃ katvā aññasattesu hitasukhakāmatā uppajjati. |
But if he develops it in this way: “I am happy. Just as I want to be happy and dread pain, as I want to live and not to die, so do other beings, too,” making himself the example, then desire for other beings’ welfare and happiness arises in him. |
Bhagavatāpi – |
And by the Blessed One’s saying: |
"Sabbā disā anuparigamma cetasā, |
I visited all quarters with my mind |
Nevajjhagā piyataramattanā kvaci; |
Nor found I any dearer than myself; |
Evaṃ piyo puthu attā paresaṃ, |
Self is likewise to every other dear; |
Tasmā na hiṃse paramattakāmo"ti. (saṃ. ni. 1.119; udā. 41); – |
Who loves himself will never harm another (S I 75; Ud 47). |
Vadatā ayaṃ nayo dassito. |
this method is indicated (above). |
Tasmā sakkhibhāvatthaṃ paṭhamaṃ attānaṃ mettāya pharitvā tadanantaraṃ sukhappavattanatthaṃ yvāyaṃ piyo manāpo garu bhāvanīyo ācariyo vā ācariyamatto vā upajjhāyo vā upajjhāyamatto vā tassa dānapiyavacanādīni piyamanāpattakāraṇāni sīlasutādīni garubhāvanīyattakāraṇāni ca anussaritvā "esa sappuriso sukhī hotu niddukkho"tiādinā nayena mettā bhāvetabbā. |
11.So he should first, as example, pervade himself with friendly-kindness. Next after that, in order to proceed easily, he can recollect such gifts,2 kind words, etc., as inspire love and endearment, such virtue, learning, etc., as inspire respect and reverence met with in a teacher or his equivalent or a preceptor or his equivalent, developing friendly-kindness towards him in the way beginning, “May this good man be happy and free from suffering.” |
Evarūpe ca puggale kāmaṃ appanā sampajjati, iminā pana bhikkhunā tāvatakeneva tuṭṭhiṃ anāpajjitvā sīmāsambhedaṃ kattukāmena tadanantaraṃ atippiyasahāyake, atippiyasahāyakato majjhatte, majjhattato verīpuggale mettā bhāvetabbā. |
With such a person, of course, he attains absorption. 12.But if this bhikkhu does not rest content with just that much and wants to break down the barriers, he should next, after that, develop friendly-kindness towards a very dearly loved friend, then towards a neutral person as a very dearly loved friend, then towards a hostile person as neutral. |
Bhāventena ca ekekasmiṃ koṭṭhāse muduṃ kammaniyaṃ cittaṃ katvā tadanantare tadanantare upasaṃharitabbaṃ. |
And while he does so, he should make his mind malleable and wieldy in each instance before passing on to the next. |
Yassa pana verīpuggalo vā natthi, mahāpurisajātikattā vā anatthaṃ karontepi pare verīsaññāva nuppajjati, tena "majjhatte me mettacittaṃ kammaniyaṃ jātaṃ, idāni naṃ verimhi upasaṃharāmī"ti byāpārova na kātabbo. |
13.But if he has no enemy, or he is of the type of a great man who does not perceive another as an enemy even when the other does him harm, he should not interest himself as follows: “Now that my consciousness of friendly-kindness has become wieldy towards a neutral person, I shall apply it to a hostile one.” [298] |
Yassa pana atthi, taṃ sandhāya vuttaṃ "majjhattato verīpuggale mettā bhāvetabbā"ti. |
Rather it was about one who actually has an enemy that it was said above that he should develop friendly-kindness towards a hostile person as neutral. |
243.Sace panassa verimhi cittamupasaṃharato tena katāparādhānussaraṇena paṭighamuppajjati, athānena purimapuggalesu yattha katthaci punappunaṃ mettaṃ samāpajjitvā vuṭṭhahitvā punappunaṃ taṃ puggalaṃ mettāyantena paṭighaṃ vinodetabbaṃ. |
14.If resentment arises in him when he applies his mind to a hostile person because he remembers wrongs done by that person, he should get rid of the resentment by entering repeatedly into friendly-kindness [jhāna] towards any of the first-mentioned persons and then, after he has emerged each time, directing friendly-kindness towards that person. |
Sace evampi vāyamato na nibbāti, atha – |
15.But if it does not die out in spite of his efforts, then: |
Kakacūpamaovāda-ādīnaṃ anusārato; |
Let him reflect upon the saw With other figures of such kind, |
Paṭighassa pahānāya, ghaṭitabbaṃ punappunaṃ. |
And strive, and strive repeatedly, To leave resentment far behind. |
Tañca kho iminā ākārena attānaṃ ovadanteneva "are kujjhanapurisa, nanu vuttaṃ bhagavatā – |
He should admonish himself in this way: “Now, you who get angry, has not the Blessed One said this: |
'Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṃ, tatrāpi yo mano padoseyya. |
‘Bhikkhus, even if bandits brutally severed limb from limb with a two-handled saw, he who entertained hate in his heart on that account |
Na me so tena sāsanakaro'ti (ma. ni. 1.232) ca, |
would not be one who carried out my teaching?’” (M I 129). And this: |
'Tasseva tena pāpiyo, yo kuddhaṃ paṭikujjhati; |
”To repay angry men in kind Is worse than to be angry first; |
Kuddhamappaṭikujjhanto, saṅgāmaṃ jeti dujjayaṃ. |
Repay not angry men in kind And win a battle hard to win. |
"'Ubhinnamatthaṃ carati, attano ca parassa ca; |
The weal of both he does promote, His own and then the other’s too, |
Paraṃ saṅkupitaṃ ñatvā, yo sato upasammatī'ti ca. (saṃ. ni. 1.188); – |
Who shall another’s anger know And mindfully maintain his peace” (S I 162). |
"'Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṃ āgacchanti itthiṃ vā purisaṃ vā. |
And this: “Bhikkhus, there are seven things gratifying and helpful to an enemy that happen to one who is angry, whether woman or man. |
Katame satta? |
What seven? |
Idha, bhikkhave, sapatto sapattassa evaṃ icchati aho vatāyaṃ dubbaṇṇo assāti. |
Here, bhikkhus, an enemy wishes thus for his enemy, ‘Let him be ugly!’ |
Taṃ kissahetu? |
Why is that? |
Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. |
An enemy does not delight in an enemy’s beauty. |
Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano, atha kho so dubbaṇṇova hoti kodhābhibhūto. |
Now, this angry person is a prey to anger, ruled by anger; though well bathed, well anointed, with hair and beard trimmed and clothed in white, yet he is ugly, being a prey to anger. |
Ayaṃ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṃ āgacchati itthiṃ vā purisaṃ vā. |
This is the first thing gratifying and helpful to an enemy that befalls one who is angry, whether woman or man. |
Puna caparaṃ, bhikkhave, sapatto sapattassa evaṃ icchati ahovatāyaṃ dukkhaṃ sayeyyāti - pe - na pacurattho assāti - pe - na bhogavā assāti - pe - na yasavā assāti - pe - na mittavā assāti - pe - na kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyāti. |
Furthermore, an enemy wishes thus for his enemy, ‘Let him lie in pain!’ … ‘Let him have no fortune!’ … ‘Let him not be wealthy!’ … ‘Let him not be famous!’ … ’Let him have no friends!’ [299] … ’Let him not on the breakup of the body, after death, reappear in a happy destiny in the heavenly world!’3 |
Taṃ kissa hetu? |
Why is that? |
Na, bhikkhave, sapatto sapattassa sugatigamanena nandati. |
An enemy does not delight in an enemy’s going to a happy destiny. |
Kodhanāyaṃ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṃ carati, vācāya manasā duccaritaṃ carati. |
Now, this angry person is a prey to anger, ruled by anger; he misconducts himself in body, speech and mind. |
So kāyena vācāya manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati kodhābhibhūto'ti (a. ni. 7.64) ca, |
Misconducting himself thus in body, speech and mind, on the breakup of the body, after death, he reappears in a state of loss, in an unhappy destiny, in perdition, in hell, being a prey to anger” (A IV 94). |
"'Seyyathāpi, bhikkhave, chavālātaṃ ubhatopadittaṃ majjhe gūthagataṃ neva gāme kaṭṭhatthaṃ pharati, na araññe kaṭṭhatthaṃ pharati. |
And this: “As a log from a pyre, burnt at both ends and fouled in the middle, serves neither for timber in the village nor for timber in the forest, |
Tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmī'ti ca, |
so is such a person as this I say” (A II 95, It 90) |
"So dāni tvaṃ evaṃ kujjhanto na ceva bhagavato sāsanakaro bhavissasi, paṭikujjhanto ca kuddhapurisatopi pāpiyo hutvā na dujjayaṃ saṅgāmaṃ jessasi, sapattakaraṇe ca dhamme attāva attano karissasi, chavālātūpamo ca bhavissasī"ti. |
“If you are angry now, you will be one who does not carry out the Blessed One’s teaching; by repaying an angry man in kind you will be worse than the angry man and not win the battle hard to win; you will yourself do to yourself the things that help your enemy; and you will be like a pyre log. ” (Source untraced) |
244.Tassevaṃ ghaṭayato vāyamato sace taṃ paṭighaṃ vūpasammati, iccetaṃ kusalaṃ. |
16.If his resentment subsides when he strives and makes effort in this way, it is good. |
No ce vūpasammati, atha yo yo dhammo tassa puggalassa vūpasanto hoti parisuddho, anussariyamāno pasādaṃ āvahati, taṃ taṃ anussaritvā āghāto paṭivinetabbo. |
If not, then he should remove irritation by remembering some controlled and purified state in that person, which inspires confidence when remembered. |
Ekaccassa hi kāyasamācārova upasanto hoti. |
17.For one person may be controlled in his bodily behaviour |
Upasantabhāvo cassa bahuṃ vattapaṭipattiṃ karontassa sabbajanena ñāyati. |
with his control in doing an extensive course of duty known to all, |
Vacīsamācāramanosamācārā pana avūpasantā honti. |
though his verbal and mental behaviour are not controlled. |
Tassa te acintetvā kāyasamācāravūpasamoyeva anussaritabbo. |
Then the latter should be ignored and the control in his bodily behaviour remembered. |
Ekaccassa vacīsamācārova upasanto hoti. |
18.Another may be controlled in his verbal behaviour, |
Upasantabhāvo cassa sabbajanena ñāyati. |
and his control known to all— |
So hi pakatiyā ca paṭisanthārakusalo hoti sakhilo sukhasambhāso sammodako uttānamukho pubbabhāsī madhurena sarena dhammaṃ osāreti, parimaṇḍalehi padabyañjanehi dhammakathaṃ katheti. |
he may naturally be clever at welcoming kindly, easy to talk with, congenial, open-countenanced, deferential in speech, and he may expound the Dhamma with a sweet voice and give explanations of Dhamma with well- rounded phrases and details— |
Kāyasamācāramanosamācārā pana avūpasantā honti, tassa te acintetvā vacīsamācāravūpasamoyeva anussaritabbo. |
though his bodily and mental behaviour are not controlled. Then the latter should be ignored and the control in his verbal behaviour remembered. |
Ekaccassa manosamācārova upasanto hoti, upasantabhāvo cassa cetiyavandanādīsu sabbajanassa pākaṭo hoti. |
19. Another may be controlled in his mental behaviour, and his control in worshiping at shrines, etc., evident to all. |
Yo hi avūpasantacitto hoti, so cetiyaṃ vā bodhiṃ vā there vā vandamāno na sakkaccaṃ vandati, dhammassavanamaṇḍape vikkhittacitto vā pacalāyanto vā nisīdati. |
For when one who is uncontrolled in mind pays homage at a shrine or at an Enlightenment Tree or to elders, he does not do it carefully, [300] and he sits in the Dhamma-preaching pavilion with mind astray or nodding, |
Upasantacitto pana okappetvā vandati, ohitasoto aṭṭhiṃkatvā kāyena vā vācāya vā cittappasādaṃ karonto dhammaṃ suṇāti. |
while one whose mind is controlled pays homage carefully and deliberately, listens to the Dhamma attentively, remembering it, and evincing the confidence in his mind through his body or his speech. |
Iti ekaccassa manosamācārova upasanto hoti, kāyavacīsamācārā avūpasantā honti, tassa te acintetvā manosamācāravūpasamoyeva anussaritabbo. |
So another may be only controlled in his mental behaviour, though his bodily and verbal behaviour are not controlled. Then the latter should be ignored and the control in his mental behaviour remembered. |
Ekaccassa pana imesu tīsu dhammesu ekopi avūpasanto hoti, tasmiṃ puggale "kiñcāpi esa idāni manussaloke carati, atha kho katipāhassa accayena aṭṭhamahānirayasoḷasaussadanirayaparipūrako bhavissatī"ti kāruññaṃ upaṭṭhapetabbaṃ. |
20.But there may be another in whom not even one of these three things is controlled. Then compassion for that person should be aroused thus: “Though he is going about in the human world now, nevertheless after a certain number of days he will find himself in [one of] the eight great hells or the sixteen prominent hells.4” |
Kāruññampi hi paṭicca āghāto vūpasammati. |
For irritation subsides too through compassion. |
Ekaccassa tayopime dhammā vūpasantā honti, tassa yaṃ yaṃ icchati, taṃ taṃ anussaritabbaṃ. |
In yet another all three may be controlled. Then he can remember any of the three in that person, whichever he likes; |
Tādise hi puggale na dukkarā hoti mettābhāvanāti. |
for the development of friendly-kindness towards such a person is easy. |
Imassa ca atthassa āvibhāvatthaṃ – "pañcime, āvuso, āghātapaṭivinayā. |
21.And in order to make the meaning of this clear “Bhikkhus, there are five ways of dispelling annoyance |
Yattha bhikkhuno uppanno āghāto sabbaso paṭivinodetabbo"ti (a. ni. 5.162) idaṃ pañcakanipāte āghātapaṭivinayasuttaṃ vitthāretabbaṃ. |
whereby annoyance arisen in a bhikkhu can be entirely dispelled” (A III 186–90) - this following sutta from the Book of Fives should be cited in full. |
245.Sace panassa evampi vāyamato āghāto uppajjatiyeva, athānena evaṃ attā ovaditabbo – |
22. But if irritation still arises in him in spite of his efforts, then he should admonish himself thus: |
"Attano visaye dukkhaṃ, kataṃ te yadi verinā; |
Suppose an enemy has hurt You now in what is his domain, |
Kiṃ tassāvisaye dukkhaṃ, sacitte kattumicchasi. |
Why try yourself as well to hurt Your mind? —That is not his domain. |
"Bahūpakāraṃ hitvāna, ñātivaggaṃ rudammukhaṃ; |
In tears you left your family. They had been kind and helpful too. |
Mahānatthakaraṃ kodhaṃ, sapattaṃ na jahāsi kiṃ. |
So why not leave your enemy, The anger that brings harm to you? |
"Yāni rakkhasi sīlāni, tesaṃ mūlanikantanaṃ; |
gnawing at the very roots Of all the virtues that you guard— |
Kodhaṃ nāmupaḷālesi, ko tayā sadiso jaḷo. |
This anger that you entertain - Who is there such a fool as you? |
"Kataṃ anariyaṃ kammaṃ, parena iti kujjhasi; |
Another does ignoble deeds, So you are angry—How is this? |
Kiṃ nu tvaṃ tādisaṃyeva, yo sayaṃ kattumicchasi. |
Do you then want to copy too The sort of acts that he commits? |
"Dosetukāmo yadi taṃ, amanāpaṃ paro kari; |
Suppose another, to annoy, Provokes you with some odious act, |
Dosuppādena tasseva, kiṃ pūresi manorathaṃ. |
Why suffer anger to spring up, And do as he would have you do? |
"Dukkhaṃ tassa ca nāma tvaṃ, kuddho kāhasi vā navā; |
If you get angry, then maybe You make him suffer, maybe not; |
Attānaṃ panidāneva, kodhadukkhena bādhasi. |
Though with the hurt that anger brings You certainly are punished now. |
"Kodhaṃ vā ahitaṃ maggaṃ, ārūḷhā yadi verino; |
If anger-blinded enemies Set out to tread the path of woe, |
Kasmā tuvampi kujjhanto, tesaṃyevānusikkhasi. |
Do you by getting angry too Intend to follow heel to toe? |
"Yaṃ dosaṃ tava nissāya, sattunā appiyaṃ kataṃ; |
If hurt is done you by a foe Because of anger on your part, |
Tameva dosaṃ chindassu, kimaṭṭhāne vihaññasi. |
Then put your anger down, for why Should you be harassed groundlessly? [301] |
"Khaṇikattā ca dhammānaṃ, yehi khandhehi te kataṃ; |
Since states last but a moment’s time Those aggregates, by which was done |
Amanāpaṃ niruddhā te, kassa dānīdha kujjhasi. |
The odious act, have ceased, so now What is it you are angry with? |
"Dukkhaṃ karoti yo yassa, taṃ vinā kassa so kare; |
Whom shall he hurt, who seeks to hurt Another, in the other’s absence? |
Sayampi dukkhahetutta, miti kiṃ tassa kujjhasī"ti. |
Your presence is the cause of hurt; Why are you angry, then, with him? |
246.Sace panassa evaṃ attānaṃ ovadatopi paṭighaṃ neva vūpasammati, athānena attano ca parassa ca kammassakatā paccavekkhitabbā. |
23.But if resentment does not subside when he admonishes himself thus, then he should review the fact that he himself and the other are owners of their deeds (kamma). |
Tattha attano tāva evaṃ paccavekkhitabbā "ambho tvaṃ tassa kuddho kiṃ karissasi? |
Herein, he should first review this in himself thus: “Now, what is the point of your getting angry with him? |
Nanu taveva cetaṃ dosanidānaṃ kammaṃ anatthāya saṃvattissati? |
Will not this kamma of yours that has anger as its source lead to your own harm? |
Kammassako hi tvaṃ kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṃ kammaṃ karissasi, tassa dāyādo bhavissasi, idañca te kammaṃ neva sammāsambodhiṃ, na paccekabodhiṃ, na sāvakabhūmiṃ, na brahmattasakkattacakkavattipadesarājādisampattīnaṃ aññataraṃ sampattiṃ sādhetuṃ samatthaṃ, atha kho sāsanato cāvetvā vighāsādādibhāvassa ceva nerayikādidukkhavisesānañca te saṃvattanikamidaṃ kammaṃ. |
For you are the owner of your deeds, heir of your deeds, having deeds as your parent, deeds as your kin, deeds as your refuge; you will become the heir of whatever deeds you do (see A III 186). And this is not the kind of deed to bring you to full enlightenment, to undeclared enlightenment or to the disciple’s grade, or to any such position as the status of Brahmā or Sakka, or the throne of a Wheel-turning Monarch or a regional king, etc.; but rather this is the kind of deed to lead to your fall from the Dispensation, even to the status of the eaters of scraps, etc., and to the manifold suffering in the hells, and so on. |
So tvaṃ idaṃ karonto ubhohi hatthehi vītaccite vā aṅgāre, gūthaṃ vā gahetvā paraṃ paharitukāmo puriso viya attānameva paṭhamaṃ dahasi ceva duggandhañca karosī"ti. |
By doing this you are like a man who wants to hit another and picks up a burning ember or excrement in his hand and so first burns himself or makes himself stink.” |
Evaṃ attano kammassakataṃ paccavekkhitvā parassapi evaṃ paccavekkhitabbā "esopi tava kujjhitvā kiṃ karissati? |
24. Having reviewed ownership of deeds in himself in this way, he should review it in the other also: “And what is the point of his getting angry with you? |
Nanu etassevetaṃ anatthāya saṃvattissati? |
Will it not lead to his own harm? |
Kammassako hi ayamāyasmā kammadāyādo - pe - yaṃ kammaṃ karissati, tassa dāyādo bhavissati. |
For that venerable one is owner of his deeds, heir of his deeds … he will become the heir of whatever deeds he does. |
Idañcassa kammaṃ neva sammāsambodhiṃ, na paccekabodhiṃ, na sāvakabhūmiṃ, na brahmattasakkattacakkavattipadesarājādisampattīnaṃ aññataraṃ sampattiṃ sādhetuṃ samatthaṃ, atha kho sāsanato cāvetvā vighāsādādibhāvassa ceva nerayikādidukkhavisesānañcassa saṃvattanikamidaṃ kammaṃ. |
And this is not the kind of deed to bring him to full enlightenment, to undeclared enlightenment or to the disciple’s grade, or to any such position as the status of Brahmā or Sakka, or to the throne of a Wheel-turning Monarch or a regional king, etc.; but rather this is the kind of deed to lead to his fall from the Dispensation, even to the status of the eaters of scraps, etc., and to the manifold suffering in the hells, and so on. |
Svāyaṃ idaṃ karonto paṭivāte ṭhatvā paraṃ rajena okiritukāmo puriso viya attānaṃyeva okirati. |
By doing this he is like a man who wants to throw dust at another against the wind and only covers himself with it.” |
Vuttañhetaṃ bhagavatā – |
For this is said by the Blessed One: |
"'Yo appaduṭṭhassa narassa dussati, |
“When a fool hates a man that has no hate, |
Suddhassa posassa anaṅgaṇassa; |
Is purified and free from every blemish, [302] |
Tameva bālaṃ pacceti pāpaṃ, |
Such evil he will find comes back on him, |
Sukhumo rajo paṭivātaṃva khitto"'ti. (dha. pa. 125; su. ni. 667); |
As does fine dust thrown up against the wind” (Dhp 125). |
247.Sace panassa evaṃ kammassakatampi paccavekkhato neva vūpasammati, athānena satthu pubbacariyaguṇā anussaritabbā. |
25.But if it still does not subside in him when he reviews ownership of deeds in this way, then he should review the special qualities of the Master’s former conduct. |
Tatrāyaṃ paccavekkhaṇānayo – ambho pabbajita, nanu te satthā pubbeva sambodhā anabhisambuddho bodhisattopi samāno cattāri asaṅkhyeyyāni kappasatasahassañca pāramiyo pūrayamāno tattha tattha vadhakesupi paccatthikesu cittaṃ nappadūsesi. |
26.Here is the way of reviewing it: “Now you who have gone forth, is it not a fact that when your Master was a Bodhisatta before discovering full enlightenment, while he was still engaged in fulfilling the perfections during the four incalculable ages and a hundred thousand aeons, he did not allow hate to corrupt his mind even when his enemies tried to murder him on various occasions? |
Seyyathidaṃ, sīlavajātake tāva attano deviyā paduṭṭhena pāpaamaccena ānītassa paṭirañño tiyojanasataṃ rajjaṃ gaṇhantassa nisedhanatthāya uṭṭhitānaṃ amaccānaṃ āvudhampi chupituṃ na adāsi. |
27.“For example, in the Sīlavant Birth Story (J-a I 261) when his friends rose to prevent his kingdom of three hundred leagues being seized by an enemy king who had been incited by a wicked minister in whose mind his own queen had sown hate for him, he did not allow them to lift a weapon. |
Puna saddhiṃ amaccasahassena āmakasusāne galappamāṇaṃ bhūmiṃ khaṇitvā nikhaññamāno cittappadosamattampi akatvā kuṇapakhādanatthaṃ āgatānaṃ siṅgālānaṃ paṃsuviyūhanaṃ nissāya purisakāraṃ katvā paṭiladdhajīvito yakkhānubhāvena attano sirigabbhaṃ oruyha sirisayane sayitaṃ paccatthikaṃ disvā kopaṃ akatvāva aññamaññaṃ sapathaṃ katvā taṃ mittaṭṭhāne ṭhapayitvā āha – |
Again when he was buried, along with a thousand companions, up to the neck in a hole dug in the earth in a charnel ground, he had no thought of hate. And when, after saving his life by a heroic effort helped by jackals scraping away soil when they had come to devour the corpses, he went with the aid of a spirit to his own bedroom and saw his enemy lying on his own bed, he was not angry but treated him as a friend, undertaking a mutual pledge, and he then exclaimed: |
"Āsīsetheva puriso, na nibbindeyya paṇḍito; |
“The brave aspire, the wise will not lose heart; |
Passāmi vohamattānaṃ, yathā icchiṃ tathā ahū"ti. (jā. 1.1.51); |
I see myself as I had wished to be” (J-a I 267). |
Khantivādījātake dummedhena kāsiraññā "kiṃvādī tvaṃ samaṇā"ti puṭṭho "khantivādī nāmāha"nti vutte sakaṇṭakāhi kasāhi tāḷetvā hatthapādesu chijjamānesu kopamattampi nākāsi. |
28. “And in the Khantivādin Birth Story he was asked by the stupid king of Kāsi (Benares), ‘What do you preach, monk? ’ and he replied, ‘I am a preacher of patience’; and when the king had him flogged with scourges of thorns and had his hands and feet cut off, he felt not the slightest anger (see J-a III 39). |
Anacchariyañcetaṃ, yaṃ mahallako pabbajjūpagato evaṃ kareyya. |
29.“It is perhaps not so wonderful that an adult who had actually gone forth into homelessness should have acted in that way; |
Cūḷadhammapālajātake pana uttānaseyyakopi samāno – |
but also as an infant he did so. For in the Cūḷa-Dhammapāla Birth Story: |
"Candanarasānulittā, bāhā chijjanti dhammapālassa; |
“Oh, Dhammapāla’s arms are severed That had been bathed in sandalwood; |
Dāyādassa pathabyā, pāṇā me deva rujjhantī"ti. (jā. 1.5.49); |
He was the heir to all the earth: O king, my breath is choking me!” (J-a III 181). [303] |
Evaṃ vippalapamānāya mātuyā pitarā mahāpatāpena nāma raññā vaṃsakaḷīresu viya catūsu hatthapādesu chedāpitesu tāvatāpi santuṭṭhiṃ anāpajjitvā sīsamassa chindathāti āṇatte "ayaṃ dāni te cittapariggaṇhanakālo, idāni ambho dhammapāla, sīsacchedāṇāpake pitari, sīsacchedake purise, paridevamānāya mātari, attani cāti imesu catūsu samacitto hohī"ti daḷhaṃ samādānamadhiṭṭhāya paduṭṭhākāramattampi nākāsi. |
his hands and feet were ordered to be lopped off like four bamboo shoots by his father, King Mahāpatāpa, and his mother lamented over him thus (as above). Then his father, still not satisfied, commanded that his head be cut off as well. But even then he had not the least trace of hate, since he had firmly resolved thus: ‘Now is the time to restrain your mind; now, good Dhammapāla, be impartial towards these four persons, that is to say, towards your father who is having your head cut off, the man who is beheading you, your lamenting mother, and yourself.’ |
Idañcāpi anacchariyameva, yaṃ manussabhūto evamakāsi. |
30.“And it is perhaps not so wonderful that one who had become a human being should have acted in that way; |
Tiracchānabhūtopi pana chaddanto nāma vāraṇo hutvā visappitena sallena nābhiyaṃ viddhopi tāva anatthakārimhi luddake cittaṃ nappadūsesi. |
but also as an animal he did so. For while the Bodhisatta was the elephant called Chaddanta he was pierced in the navel by a poisoned shaft. But even then he allowed no hate towards the hunter who had wounded him to corrupt his mind, |
Yathāha – |
according as it is said: |
"Samappito puthusallena nāgo, |
The elephant, when struck by the stout shaft, |
Aduṭṭhacitto luddakaṃ ajjhabhāsi; |
Addressed the hunter with no hate in mind: |
Kimatthayaṃ kissa vā samma hetu, |
What is your aim? What is the reason why |
Mamaṃ vadhī kassa vāyaṃ payogo"ti. (jā. 1.16.124); |
You kill me thus? What can your purpose be? (J-a V 51). |
Evaṃ vatvā ca kāsirañño mahesiyā tava dantānamatthāya pesitomhi bhadanteti vutte tassā manorathaṃ pūrento chabbaṇṇarasminiccharaṇasamujjalitacārusobhe attano dante chetvā adāsi. |
“And when the elephant had spoken thus and was told, ‘Sir, I have been sent by the king of Kāsi’s queen to get your tusks,’ in order to fulfil her wish he cut off his own tusks whose gorgeous radiance glittered with the flashes of the six- coloured rays and gave them to him. |
Mahākapi hutvā attanāyeva pabbatapapātato uddharitena purisena – |
31.“And when he was the Great Monkey, the man whom he had pulled out of a rocky chasm thought: |
"Bhakkho ayaṃ manussānaṃ, yathevaññe vane migā; |
‘Now, this is food for human kind Like other forest animals, |
Yaṃnūnimaṃ vadhitvāna, chāto khādeyya vānaraṃ. |
So why then should a hungry man Not kill the ape to eat? [I ask.] |
"Āhitova gamissāmi, maṃsamādāya sambalaṃ; |
I’ll travel independently Taking his meat as a provision; |
Kantāraṃ nittharissāmi, pātheyyaṃ me bhavissatī"ti. (jā. 1.16.205-206); – |
Thus I shall cross the waste, and that Will furnish my viaticum’ (J-a V 71). |
Evaṃ cintetvā silaṃ ukkhipitvā matthake sampadālite assupuṇṇehi nettehi taṃ purisaṃ udikkhamāno – |
Then he took up a stone and dashed it on his head. But the monkey looked at him with eyes full of tears and said: |
"Mā ayyosi me bhadante, tvaṃ nāmetādisaṃ kari; |
‘Oh, act not so, good sir, or else That you would do to me today’ |
Tvaṃ khosi nāma dīghāvu, aññaṃ vāretumarahasī"ti. (jā. 1.16.209); – |
The fate you reap will long deter All others from such deeds as this (J-a V 71). |
Vatvā tasmiṃ purise cittaṃ appadūsetvā attano ca dukkhaṃ acintetvā tameva purisaṃ khemantabhūmiṃ sampāpesi. |
And with no hate in his mind and regardless of his own pain he saw to it that the man reached his journey’s end in safety. |
Bhūridatto nāma nāgarājā hutvā uposathaṅgāni adhiṭṭhāya vammikamuddhani sayamāno kappuṭṭhānaggisadisena osadhena sakalasarīre siñciyamānopi peḷāya pakkhipitvā sakalajambudīpe kīḷāpiyamānopi tasmiṃ brāhmaṇe manopadosamattampi na akāsi. |
32.“And while he was the royal nāga (serpent) Bhūridatta, [304] when he had undertaken the Uposatha precepts and was lying on the top of a termite-mound, though he was [caught and] sprinkled with medicinal charms resembling the fire that ushers in the end of an aeon, and was put into a box and treated as a plaything throughout the whole of Jambudīpa, yet he had no trace of hate for that brahman, |
Yathāha – |
according as it is said: |
"Peḷāya pakkhipantepi, maddantepi ca pāṇinā; |
‘While being put into the coffer And being crushed down with his hand, |
Alampāne na kuppāmi, sīlakhaṇḍabhayā mamā"ti. (cariyā. 2.16); |
I had no hate for Ālambāna Lest I should break my precept vow’ (Cp 85). |
Campeyyopināgarājā hutvā ahituṇḍikena viheṭhiyamāno manopadosamattampi nuppādesi. |
33.“And when he was the royal nāga Campeyya he let no hate spring up in his mind while he was being cruelly treated by a snake charmer, |
Yathāha – |
according as it is said: |
"Tadāpi maṃ dhammacāriṃ, upavutthauposathaṃ; |
“While I was living in the Law Observing the Uposatha |
Ahituṇḍiko gahetvāna, rājadvāramhi kīḷati. |
A snake charmer took me away To play with at the royal gate. |
"Yaṃ so vaṇṇaṃ cintayati, nīlaṃ pītaṃ va lohitaṃ; |
Whatever hue he might conceive, Blue and yellow, and red as well, |
Tassa cittānuvattanto, homi cintitasannibho. |
So in accordance with his thought I would become what he had wished; |
"Thalaṃ kareyyaṃ udakaṃ, udakampi thalaṃ kare; |
I would turn dry land into water, And water into land likewise. |
Yadihaṃ tassa kuppeyyaṃ, khaṇena chārikaṃ kare. |
Now, had I given way to wrath I could have seared him into ash, |
"Yadi cittavasī hessaṃ, parihāyissāmi sīlato; |
Had I relaxed mind-mastery I should have let my virtue lapse; |
Sīlena parihīnassa, uttamattho na sijjhatī"ti. (cariyā. 2.21-24); |
And one who lets his virtue lapse Cannot attain the highest goal” (Cp 85). |
Saṅkhapālanāgarājā hutvā tikhiṇāhi sattīhi aṭṭhasu ṭhānesu ovijjhitvā pahāramukhehi sakaṇṭakā latāyo pavesetvā nāsāya daḷhaṃ rajjuṃ pakkhipitvā soḷasahi bhojaputtehi kājenādāya vayhamāno dharaṇītale ghaṃsiyamānasarīro mahantaṃ dukkhaṃ paccanubhonto kujjhitvā olokitamatteneva sabbe bhojaputte bhasmaṃ kātuṃ samatthopi samāno cakkhuṃ ummīletvā paduṭṭhākāramattampi na akāsi. |
34.“And when he was the royal nāga Saṅkhapāla, while he was being carried along on a carrying pole by the sixteen village boys after they had wounded him in eight places with sharp spears and inserted thorn creepers into the wounds’ orifices, and while, after threading a strong rope through his nose, they were causing him great agony by dragging him along bumping his body on the surface of the ground, though he was capable of turning those village boys to cinders with a mere glance, yet he did not even show the least trace of hate on opening his eyes, |
Yathāha – |
according as it is said: |
"Cātuddasiṃ pañcadasiñcaḷāra, |
‘On the fourteenth and the fifteenth too, Āḷāra, |
Uposathaṃ niccamupāvasāmi; |
I regularly kept the Holy Day, |
Athāgamuṃ soḷasa bhojaputtā, |
Until there came those sixteen village boys |
Rajjuṃ gahetvāna daḷhañca pāsaṃ. |
Bearing a rope and a stout spear as well. |
"Bhetvāna nāsaṃ atikassa rajjuṃ, |
The hunters cleft my nose, and through the slit |
Nayiṃsu maṃ samparigayha luddā; |
They passed a rope and dragged me off like that. |
Etādisaṃ dukkhamahaṃ titikkhaṃ, |
But though I felt such poignant agony, |
Uposathaṃ appaṭikopayanto"ti. (jā. 2.17.180-181); |
I let no hate disturb my Holy Day” (J-a V 172). [305] |
Na kevalañca etāneva, aññānipi mātuposakajātakādīsu anekāni acchariyāni akāsi. |
35.“And he performed not only these wonders but also many others too such as those told in the Mātuposaka Birth Story (J-a IV 90). |
Tassa te idāni sabbaññutaṃ pattaṃ sadevaloke kenaci appaṭisamakhantiguṇaṃ taṃ bhagavantaṃ satthāraṃ apadisato paṭighacittaṃ nāma uppādetuṃ ativiya ayuttaṃ appatirūpanti. |
Now, it is in the highest degree improper and unbecoming to you to arouse thoughts of resentment, since you are emulating as your Master that Blessed One who reached omniscience and who has in the special quality of patience no equal in the world with its deities. ” |
248.Sace panassa evaṃ satthu pubbacaritaguṇaṃ paccavekkhatopi dīgharattaṃ kilesānaṃ dāsabyaṃ upagatassa neva taṃ paṭighaṃ vūpasammati, athānena anamataggiyāni paccavekkhitabbāni. |
36.But if, as he reviews the special qualities of the Master’s former conduct, the resentment still does not subside in him, since he has long been used to the slavery of defilement, then he should review the suttas that deal with the beginninglessness [of the round of rebirths]. |
Tatra hi vuttaṃ – |
Here is what is said: |
"Na so, bhikkhave, satto sulabharūpo, yo na mātābhūtapubbo, yo na pitābhūtapubbo, yo na bhātā, yo na bhaginī, yo na putto, yo na dhītābhūtapubbā"ti (saṃ. ni. 2.137-142). |
“Bhikkhus, it is not easy to find a being who has not formerly been your mother … your father … your brother … your sister … your son … your daughter” (S II 189–90). |
Tasmā tasmiṃ puggale evaṃ cittaṃ uppādetabbaṃ, "ayaṃ kira me atīte mātā hutvā dasamāse kucchiyā pariharitvā muttakarīsakheḷasiṅghāṇikādīni haricandanaṃ viya ajigucchamānā apanetvā ure naccāpentī aṅgena pariharamānā posesi, pitā hutvā ajapathasaṅkupathādīni gantvā vāṇijjaṃ payojayamāno mayhamatthāya jīvitampi pariccajitvā ubhatobyūḷhe saṅgāme pavisitvā nāvāya mahāsamuddaṃ pakkhanditvā aññāni ca dukkarāni karitvā 'puttake posessāmī'ti tehi tehi upāyehi dhanaṃ saṃharitvā maṃ posesi. |
Consequently he should think about that person thus: “This person, it seems, as my mother in the past carried me in her womb for ten months and removed from me without disgust, as if it were yellow sandalwood, my urine, excrement, spittle, snot, etc., and played with me in her lap, and nourished me, carrying me about on her hip. And this person as my father went by goat paths and paths set on piles,5 etc., to pursue the trade of merchant, and he risked his life for me by going into battle in double array, by sailing on the great ocean in ships and doing other difficult things, and he nourished me by bringing back wealth by one means or another thinking to feed his children. |
Bhātā, bhaginī, putto, dhītā ca hutvāpi idañcidañcupakāraṃ akāsīti tatra me nappatirūpaṃ manaṃ padūsetu"nti. |
And as my brother, sister, son, daughter, this person gave me such and such help. So it is unbecoming for me to harbour hate for him in my mind. ” |
249.Sace pana evampi cittaṃ nibbāpetuṃ na sakkotiyeva, athānena evaṃ mettānisaṃsā paccavekkhitabbā – "ambho pabbajita, nanu vuttaṃ bhagavatā – |
37.But if he is still unable to quench that thought in this way, then he should review the advantages of friendly-kindness thus: “Now, you who have gone forth into homelessness, has it not been said by the Blessed One as follows: |
'Mettāya kho, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā. |
‘Bhikkhus, when the mind-deliverance of friendly-kindness is cultivated, developed, much practiced, made the vehicle, made the foundation, established, consolidated, and properly undertaken, eleven blessings can be expected. |
Katame ekādasa? |
What are the eleven? |
Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo pasīdati, asammūḷho kālaṅkaroti, uttarimappaṭivijjhanto brahmalokūpago hotī'ti (a. ni. 11.15). |
A man sleeps in comfort, wakes in comfort, and dreams no evil dreams, he is dear to human beings, he is dear to non-human beings, deities guard him, fire and poison and weapons do not affect him, his mind is easily concentrated, the expression of his face is serene, he dies unconfused, if he penetrates no higher he will be reborn in the Brahmā-world’ (A V 342). |
"Sace tvaṃ idaṃ cittaṃ na nibbāpessasi, imehi ānisaṃsehi paribāhiro bhavissasī"ti. |
[306] If you do not stop this thought, you will be denied these advantages. ” |
250.Evampi nibbāpetuṃ asakkontena pana dhātuvinibbhogo kātabbo. |
38.But if he is still unable to stop it in this way, he should try resolution into elements. |
Kathaṃ? |
How? |
"Ambho pabbajita, tvaṃ etassa kujjhamāno kassa kujjhasi? |
“Now, you who have gone forth into homelessness, when you are angry with him, what is it you are angry with? |
Kiṃ kesānaṃ kujjhasi, udāhu lomānaṃ, nakhānaṃ - pe - muttassa kujjhasi? |
Is it head hairs you are angry with? Or body hairs? Or nails? … Or is it urine you are angry with? |
Atha vā pana kesādīsu pathavīdhātuyā kujjhasi, āpodhātuyā, tejodhātuyā, vāyodhātuyā kujjhasi? |
Or alternatively, is it the earth element in the head hairs, etc., you are angry with? Or the water element? Or the fire element? Or is it the air element you are angry with? |
Ye vā pañcakkhandhe dvādasāyatanāni aṭṭhārasa dhātuyo upādāya ayamāyasmā itthannāmoti vuccati, tesu kiṃ rūpakkhandhassa kujjhasi, udāhu vedanā saññā saṅkhāraviññāṇakkhandhassa kujjhasi? |
Or among the five aggregates or the twelve bases or the eighteen elements with respect to which this venerable one is called by such and such a name, which then, is it the materiality aggregate you are angry with? Or the feeling aggregate, the perception aggregate, the formations aggregate, the consciousness aggregate you are angry with? |
Kiṃ vā cakkhāyatanassa kujjhasi, kiṃ rūpāyatanassa kujjhasi - pe - kiṃ manāyatanassa kujjhasi, kiṃ dhammāyatanassa kujjhasi? |
Or is it the eye base you are angry with? Or the visible-object base you are angry with? … Or the mind base you are angry with? Or the mental-object base you are angry with? |
Kiṃ vā cakkhudhātuyā kujjhasi, kiṃ rūpadhātuyā, kiṃ cakkhuviññāṇadhātuyā - pe - kiṃ manodhātuyā, kiṃ dhammadhātuyā, kiṃ manoviññāṇadhātuyā"ti? |
Or is it the eye element you are angry with? Or the visible-object element? Or the eye-consciousness element? … Or the mind element? Or the mental-object element? Or the mind-consciousness element you are angry with?” |
Evañhi dhātuvinibbhogaṃ karoto āragge sāsapassa viya ākāse cittakammassa viya ca kodhassa patiṭṭhānaṭṭhānaṃ na hoti. |
For when he tries the resolution into elements, his anger finds no foothold, like a mustard seed on the point of an awl or a painting on the air. |
251.Dhātuvinibbhogaṃ pana kātuṃ asakkontena dānasaṃvibhāgo kātabbo. |
39.But if he cannot effect the resolution into elements, he should try the giving of a gift. |
Attano santakaṃ parassa dātabbaṃ, parassa santakaṃ attanā gahetabbaṃ. |
It can either be given by himself to the other or accepted by himself from the other. |
Sace pana paro bhinnājīvo hoti aparibhogārahaparikkhāro, attano santakameva dātabbaṃ. |
But if the other’s livelihood is not purified and his requisites are not proper to be used, it should be given by oneself. |
Tassevaṃ karoto ekanteneva tasmiṃ puggale āghāto vūpasammati. |
And in the one who does this the annoyance with that person entirely subsides. |
Itarassa ca atītajātito paṭṭhāya anubandhopi kodho taṅkhaṇaññeva vūpasammati, cittalapabbatavihāre tikkhattuṃ vuṭṭhāpitasenāsanena piṇḍapātikattherena "ayaṃ, bhante, aṭṭhakahāpaṇagghanako patto mama mātarā upāsikāya dinno dhammiyalābho, mahāupāsikāya puññalābhaṃ karothā"ti vatvā dinnaṃ pattaṃ laddhamahātherassa viya. |
And in the other even anger that has been dogging him from a past birth subsides at the moment, as happened to the senior elder who received a bowl given to him at the Cittalapabbata Monastery by an almsfood-eater elder who had been three times made to move from his lodging by him, and who presented it with these words: “Venerable sir, this bowl worth eight ducats was given me by my mother who is a lay devotee, and it is rightly obtained; let the good lay devotee acquire merit.” |
Evaṃ mahānubhāvametaṃ dānaṃ nāma. |
So efficacious is this act of giving. |
Vuttampi cetaṃ – |
And this is said: |
"Adantadamanaṃ dānaṃ, dānaṃ sabbatthasādhakaṃ; |
A gift for taming the untamed, A gift for every kind of good; |
Dānena piyavācāya, unnamanti namanti cā"ti. |
Through giving gifts they do unbend And condescend to kindly speech. |
252.Tassevaṃ verīpuggale vūpasantapaṭighassa yathā piyātippiyasahāyakamajjhattesu, evaṃ tasmimpi mettāvasena cittaṃ pavattati. |
40. When his resentment towards that hostile person has been thus allayed, then he can turn his mind with friendly-kindness towards that person too, just as towards the one who is dear, the very dear friend, and the neutral person. |
Athānena punappunaṃ mettāyantena attani piyapuggale majjhatte verīpuggaleti catūsu janesu samacittataṃ sampādentena sīmāsambhedo kātabbo. |
Then he should break down the barriers by practicing friendly-kindness over and over again, accomplishing mental impartiality towards the four persons, that is to say, himself, the dear person, the neutral person and the hostile person. |
Tassidaṃ lakkhaṇaṃ, sace imasmiṃ puggale piyamajjhattaverīhi saddhiṃ attacatutthe ekasmiṃ padese nisinne corā āgantvā "bhante, ekaṃ bhikkhuṃ amhākaṃ dethā"ti vatvā "kiṃ kāraṇā"ti vutte "taṃ māretvā galalohitaṃ gahetvā balikaraṇatthāyā"ti vadeyyuṃ, tatra ceso bhikkhu "asukaṃ vā asukaṃ vā gaṇhantū"ti cinteyya, akatova hoti sīmāsambhedo. |
41.The characteristic of it is this. Suppose this person is sitting in a place with a dear, a neutral, and a hostile person, himself being the fourth; then bandits come to him and say, “Venerable sir, give us a bhikkhu,” and on being asked why, they answer, “So that we may kill him and use the blood of his throat as an offering;” then if that bhikkhu thinks, “Let them take this one, or this one,” he has not broken down the barriers. |
Sacepi "maṃ gaṇhantu, mā ime tayo"tipi cinteyya, akatova hoti sīmāsambhedo. |
And also if he thinks, “Let them take me but not these three,” he has not broken down the barriers either. |
Kasmā? |
Why? |
Yassa yassa hi gahaṇamicchati, tassa tassa ahitesī hoti, itaresaṃyeva hitesī hoti. |
Because he seeks the harm of him whom he wishes to be taken and seeks the welfare of the other only. |
Yadā pana catunnaṃ janānamantare ekampi corānaṃ dātabbaṃ na passati, attani ca tesu ca tīsu janesu samameva cittaṃ pavatteti, kato hoti sīmāsambhedo. |
But it is when he does not see a single one among the four people to be given to the bandits and he directs his mind impartially towards himself and towards those three people that he has broken down the barriers. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Attani hitamajjhatte, ahite ca catubbidhe; |
42. The four, that is himself, the dear, The neutral, and the hostile one, |
Yadā passati nānattaṃ, hitacittova pāṇinaṃ. |
When he discriminates between (them). But only “kindly towards beings.” |
"Na nikāmalābhī mettāya, kusalīti pavuccati; |
Then “skilled” is not the name he gets, Nor “having amity at will”. |
Yadā catasso sīmāyo, sambhinnā honti bhikkhuno. |
Now, when a bhikkhu’s barriers Have all the four been broken down, |
"Samaṃ pharati mettāya, sabbalokaṃ sadevakaṃ; |
He treats with equal amity The whole world with its deities; |
Mahāviseso purimena, yassa sīmā na ñāyatī"ti. |
Far more distinguished than the first Is he who knows no barriers. |
253.Evaṃ sīmāsambhedasamakālameva ca iminā bhikkhunā nimittañca upacārañca laddhaṃ hoti. |
43. Thus the sign and access are obtained by this bhikkhu simultaneously with the breaking down of the barriers. |
Sīmāsambhede pana kate tameva nimittaṃ āsevanto bhāvento bahulīkaronto appakasireneva pathavīkasiṇe vuttanayeneva appanaṃ pāpuṇāti. |
But when breaking down of the barriers has been effected, he reaches absorption in the way described under the earth kasiṇa without trouble by cultivating, developing, and repeatedly practicing that same sign. |
Ettāvatānena adhigataṃ hoti pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ paṭhamajjhānaṃ mettāsahagataṃ. |
At this point he has attained the first jhāna, which abandons five factors, possesses five factors, is good in three ways, is endowed with ten characteristics, and is accompanied by friendly-kindness. |
Adhigate ca tasmiṃ tadeva nimittaṃ āsevanto bhāvento bahulīkaronto anupubbena catukkanaye dutiyatatiyajjhānāni, pañcakanaye dutiyatatiyacatutthajjhānāni ca pāpuṇāti. |
And when that has been obtained, then by cultivating, developing, and repeatedly practicing that same sign, he successively reaches the second and third jhānas in the fourfold system, and the second, third and fourth in the fivefold system. [308] |
So hi paṭhamajjhānādīnaṃ aññataravasena mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. |
44.Now, it is by means of one of these jhānas beginning with the first that he “Dwells pervading (intent upon) one direction with his heart endued with friendly-kindness, |
Tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. |
likewise the second direction, likewise the third direction, likewise the fourth direction, |
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati (vibha. 642; dī. ni. 1.556). |
and so above, below, and around; everywhere and equally he dwells pervading the entire world with his heart endued with friendly-kindness, abundant, exalted, measureless, free from enmity, and free from affliction” (Vibh 272; D I 250). |
Paṭhamajjhānādivasena appanāppattacittasseva hi ayaṃ vikubbanā sampajjati. |
For this versatility comes about only in one whose consciousness has reached absorption in the first jhāna and the rest. |
254.Ettha ca mettāsahagatenāti mettāya samannāgatena. |
45. And here endued with friendly-kindness means possessing friendly-kindness. |
Cetasāti cittena. |
With his heart (cetasā): with his mind (cittena). |
Ekaṃ disanti ekamekissā disāya paṭhamapariggahitaṃ sattaṃ upādāya ekadisāpariyāpannasattapharaṇavasena vuttaṃ. |
One direction: this refers to anyone direction in which a being is first discerned and means pervasion of the beings included in that one direction. |
Pharitvāti phusitvā ārammaṇaṃ katvā. |
Pervading: touching, making his object. |
Viharatīti brahmavihārādhiṭṭhitaṃ iriyāpathavihāraṃ pavatteti. |
He dwells (viharati): he causes the occurrence of an abiding (vihāra—dwelling or continuation) in postures that is devoted to the divine abidings (see IV.103). |
Tathā dutiyanti yathā puratthimādīsu disāsu yaṃkiñci ekaṃ disaṃ pharitvā viharati, tatheva tadanantaraṃ dutiyaṃ tatiyaṃ catutthañcāti attho. |
Likewise the second: just as he dwells pervading anyone direction among those beginning with the eastern one, so he does with the next one, and the third and the fourth, is the meaning. |
Iti uddhanti eteneva nayena uparimaṃ disanti vuttaṃ hoti. |
46. So above: in that same way in the upper direction is what is meant. |
Adho tiriyanti adhodisampi tiriyaṃdisampi evameva. |
Below, around: so too the lower direction and the direction all round. |
Tattha ca adhoti heṭṭhā. |
Herein, below is underneath, |
Tiriyanti anudisāsu. |
and around is in the intermediate directions. |
Evaṃ sabbadisāsu assamaṇḍale assamiva mettāsahagataṃ cittaṃ sāretipi paccāsāretipīti. |
So he sends his heart full of friendly-kindness back and forth in all directions like a horse in a circus ground. |
Ettāvatā ekaṃ disaṃ pariggahetvā odhiso mettāpharaṇaṃ dassitaṃ. |
Up to this point specified pervasion with friendly-kindness is shown in the discernment of each direction separately. |
Sabbadhītiādi pana anodhiso dassanatthaṃ vuttaṃ. |
47.Everywhere, etc., is said for the purpose of showing unspecified pervasion. |
Tattha sabbadhīti sabbattha. |
Herein, everywhere means in all places. |
Sabbattatāyāti sabbesu hīnamajjhimukkaṭṭhamittasapattamajjhattādippabhedesu attatāya. |
Equally (sabbattatāya): to all classed as inferior, medium, superior, friendly, hostile, neutral, etc., just as to oneself (attatā); |
"Ayaṃ parasatto"ti vibhāgaṃ akatvā attasamatāyāti vuttaṃ hoti. |
equality with oneself (atta-samatā) without making the distinction, “This is another being,” is what is meant. |
Atha vā sabbattatāyāti sabbena cittabhāgena īsakampi bahi avikkhipamānoti vuttaṃ hoti. |
Or alternatively, equally (sabbattatāya) is with the whole state of the mind; not reserving even a little, is what is meant. |
Sabbāvantanti sabbasattavantaṃ, sabbasattayuttanti attho. |
Entire (sabbāvant): possessing all beings (sabbasattavant); associated with all beings, is the meaning. |
Lokanti sattalokaṃ. |
World is the world of beings. |
Vipulenātievamādipariyāyadassanato panettha puna mettāsahagatenāti vuttaṃ. |
48. Endued with friendly-kindness is said again here in order to introduce the synonyms beginning with abundant. |
Yasmā vā ettha odhiso pharaṇe viya puna tathāsaddo itisaddo vā na vutto, tasmā puna mettāsahagatena cetasāti vuttaṃ. |
Or alternatively, endued with friendly-kindness is repeated because the word likewise or the word so is not repeated here as it was in the case of the [preceding] specified pervasion. |
Nigamavasena vā etaṃ vuttaṃ. |
Or alternatively, it is said as a way of concluding. |
Vipulenāti ettha ca pharaṇavasena vipulatā daṭṭhabbā. |
And abundant should be regarded here as abundance in pervading. |
Bhūmivasena pana etaṃ mahaggataṃ paguṇavasena ca appamāṇasattārammaṇavasena ca appamāṇaṃ, byāpādapaccatthikappahānena averaṃ, domanassappahānato abyāpajjaṃ, niddukkhanti vuttaṃ hoti. |
But it is exalted in plane [from the sensual-sphere plane to the fine- material-sphere plane], measureless through familiarity and through having measureless beings as its object, free from enmity through abandonment of ill will and hostility, and free from affliction through abandonment of grief; without suffering, is what is meant. |
Ayaṃ mettāsahagatena cetasātiādinā nayena vuttāya vikubbanāya attho. |
This is the meaning of the versatility described in the way beginning, “With his heart endued with friendly-kindness.” |
255.Yathā cāyaṃ appanāppattacittasseva vikubbanā sampajjati, tathā yampi paṭisambhidāyaṃ (paṭi. ma. 2.22) "pañcahākārehi anodhisopharaṇā mettācetovimutti, sattahākārehi odhisopharaṇā mettā cetovimutti, dasahākārehi disāpharaṇā mettā cetovimuttī"ti vuttaṃ, tampi appanāppattacittasseva sampajjatīti veditabbaṃ. |
49.And just as this versatility is successful only in one whose mind has reached absorption, so too that described in the Paṭisambhidā should be understood to be successful only in one whose mind has reached absorption, that is to say: “The mind-deliverance of friendly-kindness is [practiced] with unspecified pervasion in five ways. The mind-deliverance of friendly-kindness is [practiced] with specified pervasion in seven ways. The mind-deliverance of friendly-kindness is [practiced] with directional pervasion in ten ways” (Paṭis II 130). |
Tattha ca sabbe sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu, sabbe pāṇā, sabbe bhūtā, sabbe puggalā, sabbe attabhāvapariyāpannā averā - pe - pariharantūti imehi pañcahākārehi anodhisopharaṇā mettā cetovimutti veditabbā. |
50. And herein, the mind-deliverance of friendly-kindness is [practiced] with unspecified pervasion in these five ways: “May all beings be free from enmity, affliction and anxiety, and live happily. May all breathing things … all creatures … all persons … all those who have a personality be free from enmity, affliction and anxiety, and live happily” (Paṭis II 130). |
Sabbā itthiyo averā - pe - attānaṃ pariharantu, sabbe purisā, sabbe ariyā, sabbe anariyā, sabbe devā, sabbe manussā, sabbe vinipātikā averā - pe - pariharantūti imehi sattahākārehi odhisopharaṇā mettā cetovimutti veditabbā. |
51. The mind-deliverance of friendly-kindness is [practiced] with specified pervasion in these seven ways: “May all women be free from enmity, affliction and anxiety and live happily. May all men … all Noble Ones … all not Noble Ones … all deities … all human beings … all in states of loss be free from enmity, affliction and anxiety, and live happily” (Paṭis II 131). |
Sabbe puratthimāya disāya sattā averā - pe - attānaṃ pariharantu. |
52. “May all beings in the eastern direction be free from enmity, affliction and anxiety, and live happily. |
Sabbe pacchimāya disāya, sabbe uttarāya disāya, sabbe dakkhiṇāya disāya, sabbe puratthimāya anudisāya, sabbe pacchimāya anudisāya, sabbe uttarāya anudisāya, sabbe dakkhiṇāya anudisāya, sabbe heṭṭhimāya disāya, sabbe uparimāya disāya sattā averā - pe - pariharantu. |
May all beings in the western direction … northern direction … southern direction [310] … eastern intermediate direction … western intermediate direction … northern intermediate direction … southern intermediate direction … downward direction … upward direction be free from enmity, affliction and anxiety, and live happily. |
Sabbe puratthimāya disāya pāṇā, bhūtā, puggalā, attabhāvapariyāpannā, averā - pe - pariharantu. |
May all breathing things in the eastern direction … May all creatures in the eastern direction … May all persons in the eastern direction … May all who have a personality in the eastern direction … [etc.] … in the upward direction be free from enmity, affliction and anxiety, and live happily. |
Sabbā puratthimāya disāya itthiyo, sabbe purisā, ariyā, anariyā, devā, manussā, vinipātikā averā - pe - pariharantu. |
May all women in the eastern direction … May all men in the eastern direction … May all Noble Ones in the eastern direction … May all not Noble Ones in the eastern direction … May all deities in the eastern direction … May all human beings in the eastern direction … May all those in states of loss in the eastern direction … [etc.] … be free from enmity, affliction and anxiety, and live happily” (Paṭis II 131). |
Sabbā pacchimāya disāya, uttarāya, dakkhiṇāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya, heṭṭhimāya disāya, uparimāya disāya itthiyo - pe - vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti imehi dasahākārehi disāpharaṇā mettā cetovimutti veditabbā. |
The mind-deliverance of friendly-kindness is [practiced] with directional pervasion in these ten ways (above). |
256.Tattha sabbeti anavasesapariyādānametaṃ. |
53. Herein, all signifies inclusion without exception. |
Sattāti rūpādīsu khandhesu chandarāgena sattā visattāti sattā. |
Beings (satta): they are held (satta), gripped (visatta) by desire and greed for the aggregates beginning with materiality, thus they are beings (satta). |
Vuttañhetaṃ bhagavatā – |
For this is said by the Blessed One: |
"Rūpe kho, rādha, yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccati… vedanāya… saññāya… saṅkhāresu… viññāṇe yo chando yo rāgo yā nandī yā taṇhā, tatra satto, tatra visatto, tasmā sattoti vuccatī"ti (saṃ. ni. 3.161). |
“Any desire for matter, Rādha, any greed for it, any delight in it, any craving for it, has held (satta) it, has gripped (visatta) it, that is why ‘a being’ (satta) is said” (S III 190). |
Ruḷhīsaddena pana vītarāgesupi ayaṃ vohāro vattatiyeva, vilīvamayepi bījanivisese tālavaṇṭavohāro viya. |
But in ordinary speech this term of common usage is applied also to those who are without greed, just as the term of common usage “palm fan” (tālavaṇṭa) is used for different sorts of fans [in general] even if made of split bamboo. |
Akkharacintakā pana atthaṃ avicāretvā nāmamattametanti icchanti. |
However, [in the world] etymologists (akkhara-cintaka) who do not consider meaning have it that it is a mere name, |
Yepi atthaṃ vicārenti, te satvayogena sattāti icchanti. |
while those who do consider meaning have it that a “being” (satta) is so called with reference to the “bright principle” (satta).6 |
Pāṇanatāya pāṇā, assāsapassāsāyattavuttitāyāti attho. |
54.Breathing things (pāṇa): so called because of their state of breathing (pāṇanatā); the meaning is, because their existence depends on in-breaths and out-breaths. |
Bhūtattā bhūtā, saṃbhūtattā abhinibbattattāti attho. |
Creatures (bhūta): so called because of being (bhūtatta = becomeness); the meaning is, because of their being fully become (sambhūtatta), because of their being generated (abhinibbattatta). |
Punti vuccati nirayo. |
“puṃ” is what hell is called; |
Tasmiṃ galantīti puggalā, gacchantīti attho. |
they fall (galanti) into that, is the meaning of persons (puggala). |
Attabhāvo vuccati sarīraṃ. |
Personality (attabhāva) is what the physical body is called; |
Khandhapañcakameva vā, tamupādāya paññattimattasambhavato. |
or it is just the pentad of aggregates, since it is actually only a concept derived from that pentad of aggregates7 |
Tasmiṃ attabhāve pariyāpannāti attabhāvapariyāpannā. |
[What is referred to is] included (pariyāpanna) in that personality, thus it “has a personality” (attabhāva- pariyāpanna). |
Pariyāpannāti paricchinnā, antogadhāti attho. |
“Included in” is delimited by; “gone into” is the meaning. |
Yathā ca sattāti vacanaṃ, evaṃ sesānipi ruḷhīvasena āropetvā sabbānetāni sabbasattavevacanānīti veditabbāni. |
55.And all the remaining [terms] should be understood as synonyms for “all beings” used in accordance with ordinary speech as in the case of the term “beings.” |
Kāmañca aññānipi sabbe jantū sabbe jīvātiādīni sabbasattavevacanāni atthi, pākaṭavasena pana imāneva pañca gahetvā "pañcahākārehi anodhisopharaṇā mettā cetovimuttī"ti vuttaṃ. |
Of course, [311] there are other synonyms too for all “beings,” such as all “folks,” all “souls,” etc.; still it is for clarity’s sake that “The mind-deliverance of friendly-kindness is [practiced] with unspecified pervasion in five ways” is said and that only these five are mentioned. |
Ye pana sattā pāṇātiādīnaṃ na kevalaṃ vacanamattatova, atha kho atthatopi nānattameva iccheyyuṃ, tesaṃ anodhisopharaṇā virujjhati, tasmā tathā atthaṃ agahetvā imesu pañcasu ākāresu aññataravasena anodhiso mettā pharitabbā. |
56. Those who would have it that there is not only a mere verbal difference between “beings,” “breathing things,” etc., but also an actual difference in meaning, are contradicted by the mention of unspecified pervasion. So instead of taking the meaning in that way, the unspecified pervasion with friendly-kindness is done in any one of these five ways. |
257.Ettha ca sabbe sattā averā hontūti ayamekā appanā. |
And here, may all beings be free from enmity is one absorption; |
Abyāpajjā hontūti ayamekā appanā. |
free from affliction is one absorption— |
Abyāpajjāti byāpādarahitā. |
free from affliction (abyābajjha) is free from afflictedness (byābādha-rahita);8 |
Anīghā hontūti ayamekā appanā. |
free from anxiety is one absorption— |
Anīghāti niddukkhā. |
free from anxiety is free from suffering; |
Sukhī attānaṃ pariharantūti ayamekā appanā. |
may they live happily is one absorption. |
Tasmā imesupi padesu yaṃ yaṃ pākaṭaṃ hoti, tassa tassa vasena mettā pharitabbā. |
Consequently he should do his pervading with friendly-kindness according to whichever of these phrases is clear to him. |
Iti pañcasu ākāresu catunnaṃ appanānaṃ vasena anodhisopharaṇe vīsati appanā honti. |
So with the four kinds of absorption in each of the five ways, there are twenty kinds of absorption in unspecified pervasion. |
Odhisopharaṇe pana sattasu ākāresu catunnaṃ vasena aṭṭhavīsati. |
57. In specified pervasion, with the four kinds of absorption in each of the seven ways, there are twenty-eight kinds of absorption. |
Ettha ca itthiyo purisāti liṅgavasena vuttaṃ. |
And here “woman” and “man” are stated according to sex; |
Ariyā anariyāti ariyaputhujjanavasena. |
“Noble Ones” and “not Noble Ones” according to Noble Ones and ordinary people; |
Devā manussā vinipātikāti upapattivasena. |
“deities” and “human beings” and “those in states of loss” according to the kind of rebirth. |
Disāpharaṇe pana sabbe puratthimāya disāya sattātiādinā nayena ekamekissā disāya vīsati vīsati katvā dvesatāni, sabbā puratthimāya disāya itthiyotiādinā nayena ekamekissā disāya aṭṭhavīsati aṭṭhavīsati katvā asīti dvesatānīti cattāri satāni asīti ca appanā. |
58. In directional pervasion, with twenty kinds of absorption in each of the directions beginning with “all beings in the eastern direction,” there are two hundred kinds of absorption; and with twenty-eight kinds in each of the directions beginning with “all women in the eastern direction” there are two hundred and eighty kinds; so these make four hundred and eighty kinds of absorption. |
Iti sabbānipi paṭisambhidāyaṃ vuttāni aṭṭhavīsādhikāni pañca appanāsatānīti. |
Consequently all the kinds of absorption mentioned in the Paṭisambhidā amount to five hundred and twenty-eight. |
Iti etāsu appanāsu yassa kassaci vasena mettaṃ cetovimuttiṃ bhāvetvā ayaṃ yogāvacaro "sukhaṃ supatī"tiādinā nayena vutte ekādasānisaṃse paṭilabhati. |
59.So when this meditator develops the mind-deliverance of friendly-kindness through any one of these kinds of absorption, he obtains the eleven advantages described in the way beginning, “A man sleeps in comfort” (§37). |
258.Tattha sukhaṃ supatīti yathā sesā janā samparivattamānā kākacchamānā dukkhaṃ supanti, evaṃ asupitvā sukhaṃ supati. |
60. Herein, sleeps in comfort means that instead of sleeping uncomfortably, turning over and snoring as other people do, he sleeps comfortably, |
Niddaṃ okkantopi samāpattiṃ samāpanno viya hoti. |
he falls asleep as though entering upon an attainment. |
Sukhaṃ paṭibujjhatīti yathā aññe nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhanti, evaṃ appaṭibujjhitvā vikasamānamiva padumaṃ sukhaṃ nibbikāraṃ paṭibujjhati. |
61. He wakes in comfort: instead of waking uncomfortably, groaning and yawning and turning over as others do, he wakes comfortably without contortions, like a lotus opening. [312] |
Napāpakaṃ supinaṃ passatīti supinaṃ passantopi bhaddakameva supinaṃ passati, cetiyaṃ vandanto viya pūjaṃ karonto viya dhammaṃ suṇanto viya ca hoti. |
62. He dreams no evil dreams: when he sees dreams, he sees only auspicious ones, as though he were worshipping a shrine, as though he were making an offering, as though he were hearing the Dhamma. |
Yathā pana aññe attānaṃ corehi samparivāritaṃ viya vāḷehi upaddutaṃ viya papāte patantaṃ viya ca passanti, evaṃ pāpakaṃ supinaṃ na passati. |
But he does not see evil dreams as others do, as though being surrounded by bandits, as though being threatened by wild beasts, as though falling into chasms (see XIV, n. 45). |
Manussānaṃ piyo hotīti ure āmuttamuttāhāro viya sīse piḷandhamālā viya ca manussānaṃ piyo hoti manāpo. |
63.He is dear to human beings: he is as dear to and beloved by human beings as a necklace worn to hang on the chest, as a wreath adorning the head. |
Amanussānaṃ piyo hotīti yatheva manussānaṃ, evaṃ amanussānampi piyo hoti visākhatthero viya. |
64.He is dear to non-human beings: he is just as dear to non-human beings as he is to human beings, as in the Elder Visākha’s case. |
So kira pāṭaliputte kuṭumbiyo ahosi. |
He was a landowner, it seems, at Pāṭaliputta (Patna). |
So tattheva vasamāno assosi "tambapaṇṇidīpo kira cetiyamālālaṅkato kāsāvapajjoto icchiticchitaṭṭhāneyeva ettha sakkā nisīdituṃ vā nipajjituṃ vā utusappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti sabbamettha sulabha"nti. |
While he was living there he heard this: “The Island of Tambapaṇṇi (Sri Lanka), apparently, is adorned with a diadem of shrines and gleams with the yellow cloth, and there a man can sit or lie wherever he likes; there the climate is favourable, the abodes are favourable, the people are favourable, the Dhamma to be heard is favourable, and all these favourable things are easily obtained there.” |
So attano bhogakkhandhaṃ puttadārassa niyyādetvā dussante baddhena ekakahāpaṇeneva gharā nikkhamitvā samuddatīre nāvaṃ udikkhamāno ekamāsaṃ vasi. |
65.He made over his fortune to his wife and children and left his home with only a single ducat (kahāpaṇa) sewn into the hem of his garment. He stopped for one month on the sea coast in expectation of a ship, |
So vohārakusalatāya imasmiṃ ṭhāne bhaṇḍaṃ kiṇitvā asukasmiṃ vikkiṇanto dhammikāya vaṇijjāya tenevantaramāsena sahassaṃ abhisaṃhari. |
and meanwhile by his skill in trading he made a thousand during the month by buying goods here and selling them there in lawful enterprise. |
Anupubbena mahāvihāraṃ āgantvā pabbajjaṃ yāci. |
66. Eventually he came to the Great Monastery [(Mahāvihāra) at Anurādha- pura], and there he asked for the going forth into homelessness. |
So pabbājanatthāya sīmaṃ nīto taṃ sahassatthavikaṃ ovaṭṭikantarena bhūmiyaṃ pātesi. |
When he was being conducted to the chapter house (sīmā) for the going-forth ceremony, the purse containing the thousand pieces dropped out from under his belt. |
"Kimeta"nti ca vutte "kahāpaṇasahassaṃ, bhante"ti vatvā "upāsaka, pabbajitakālato paṭṭhāya na sakkā vicāretuṃ, idānevetaṃ vicārehī"ti vutte "visākhassa pabbajjaṭṭhānamāgatā mā rittahatthā gamiṃsū"ti muñcitvā sīmāmāḷake vippakiritvā pabbajitvā upasampanno. |
When asked “What is that?” he replied, “It is a thousand ducats, venerable sirs.” They told him, “Lay follower, it is not possible to distribute them after the going forth. Distribute them now.” Then he said, “Let none who have come to the scene of Visākha’s going forth depart empty-handed,” and opening [the purse] he strewed them over the chapter house yard, after which he received the going forth and the full admission. |
So pañcavasso hutvā dvemātikā paguṇā katvā pavāretvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro māse katvā samappavattavāsaṃ vasamāno cari. |
67.When he had acquired five years’ seniority and had become familiar with the two Codes (Pātimokkha; see III.31) he celebrated the Pavāraṇā at the end of the Rains, took a meditation subject that suited him, and set out to wander, living for four months in each monastery and doing the duties on a basis of equality with the residents. |
Evaṃ caramāno – |
While he was wandering in this way: |
Vanantare ṭhito thero, visākho gajjamānako; |
The elder halted in a wood To scan the tenor of his way; |
Attano guṇamesanto, imamatthaṃ abhāsatha. |
He thundered forth this roundelay Proclaiming that he found it good: |
"Yāvatā upasampanno, yāvatā idha āgato; |
So from your full-admission day Till in this place you paused and stood |
Etthantare khalitaṃ natthi, aho lābhā te mārisā"ti. |
No stumbling mars your bhikkhuhood; Be thankful for such grace, I say. |
So cittalapabbatavihāraṃ gacchanto dvedhā pathaṃ patvā "ayaṃ nu kho maggo udāhu aya"nti cintayanto aṭṭhāsi. |
68.On his way to Cittalapabbata he came to a road fork and stood wondering which turn to take. |
Athassa pabbate adhivatthā devatā hatthaṃ pasāretvā "esa maggo"ti vatvā dasseti. |
Then a deity living in a rock held out a hand pointing out the road to him. |
So cittalapabbatavihāraṃ gantvā tattha cattāro māse vasitvā paccūse gamissāmīti cintetvā nipajji. |
69. He came to the Cittalapabbata Monastery. After he had stayed there for four months he lay down thinking, “In the morning I depart.” |
Caṅkamasīse maṇilarukkhe adhivatthā devatā sopānaphalake nisīditvā parodi. |
Then a deity living in a maṇila tree at the end of the walk sat down on a step of the stair and burst into tears. |
Thero "ko eso"ti āha. |
The elder asked, “Who is that?” |
Ahaṃ, bhante, maṇiliyāti. |
—“It is I, Maṇiliyā, venerable sir.” |
Kissa rodasīti? |
—“What are you weeping for?” |
Tumhākaṃ gamanaṃ paṭiccāti. |
—“Because you are going away.” |
Mayi idha vasante tumhākaṃ ko guṇoti? |
—“What good does my living here to you?” |
Tumhesu, bhante, idha vasantesu amanussā aññamaññaṃ mettaṃ paṭilabhanti, te dāni tumhesu gatesu kalahaṃ karissanti, duṭṭhullampi kathayissantīti. |
—“Venerable sir, as long as you live here non- human beings treat each other kindly. Now, when you are gone, they will start quarrels and loose talk.”9 |
Thero "sace mayi idha vasante tumhākaṃ phāsuvihāro hoti, sundara"nti vatvā aññepi cattāro māse tattheva vasitvā puna tatheva gamanacittaṃ uppādesi. |
The elder said, “If my living here makes you live at peace, that is good,” and so he stayed there another four months. Then he again thought of leaving, |
Devatāpi puna tatheva parodi. |
but the deity wept as before. |
Etenevupāyena thero tattheva vasitvā tattheva parinibbāyīti evaṃ mettāvihārī bhikkhu amanussānaṃ piyo hoti. |
And so the elder lived on there, and it was there that he attained Nibbāna. This is how a bhikkhu who abides in friendly-kindness is dear to non-human beings. |
Devatā rakkhantīti puttamiva mātāpitaro devatā rakkhanti. |
70. Deities guard him: deities guard him as a mother and father guard their child. |
Nāssaaggi vā visaṃ vā satthaṃ vā kamatīti mettāvihārissa kāye uttarāya upāsikāya viya aggi vā, saṃyuttabhāṇakacūḷasivattherasseva visaṃ vā, saṃkiccasāmaṇerasseva satthaṃ vā na kamati, na pavisati. |
71.Fire, poison and weapons do not affect him: they do not affect, do not enter into, the body of one who abides in friendly-kindness, like the fire in the case of the lay woman devotee Uttarā (see XII.34 and Dhp-a III 310), like the poison in the case of the Saṃyutta reciter the Elder Cūḷa-Siva, like the knife in the case of the novice Saṅkicca (see Dhp-a II 249); |
Nāssa kāyaṃ vikopetīti vuttaṃ hoti. |
they do not disturb the body, is what is meant. |
Dhenuvatthumpi cettha kathayanti. |
72.And they tell the story of the cow here too. |
Ekā kira dhenu vacchakassa khīradhāraṃ muñcamānā aṭṭhāsi. |
A cow was giving milk to her calf, it seems. |
Eko luddako taṃ vijjhissāmīti hatthena samparivattetvā dīghadaṇḍasattiṃ muñci. |
A hunter, thinking “I shall shoot her,” flourished a long-handled spear in his hand and flung it. |
Sā tassā sarīraṃ āhacca tālapaṇṇaṃ viya pavaṭṭamānā gatā, neva upacārabalena, na appanābalena, kevalaṃ vacchake balavapiyacittatāya. |
It struck her body and bounced off like a palm leaf—and that was owing neither to access nor to absorption, but simply to the strength of her consciousness of love for her calf. |
Evaṃ mahānubhāvā mettāti. |
So mightily powerful is friendly-kindness. |
Tuvaṭaṃ cittaṃ samādhiyatīti mettāvihārino khippameva cittaṃ samādhiyati, natthi tassa dandhāyitattaṃ. |
73.His mind is easily concentrated: the mind of one who abides in friendly-kindness is quickly concentrated, there is no sluggishness about it. [314] |
Mukhavaṇṇo vippasīdatīti bandhanā pavuttaṃ tālapakkaṃ viya cassa vippasannavaṇṇaṃ mukhaṃ hoti. |
74. The expression of his face is serene: his face has a serene expression, like a palmyra fruit loosed from its stem. |
Asammūḷho kālaṅkarotīti mettāvihārino sammohamaraṇaṃ nāma natthi, asammūḷhova niddaṃ okkamanto viya kālaṃ karoti. |
75.He dies unconfused: there is no dying deluded for one who abides in friendly-kindness. He passes away undeluded as if falling asleep. |
Uttarimappaṭivijjhantoti mettāsamāpattito uttariṃ arahattaṃ adhigantuṃ asakkonto ito cavitvā suttappabuddho viya brahmalokamupapajjatīti. |
76.If he penetrates no higher: if he is unable to reach higher than the attainment of friendly-kindness and attain Arahantship, then when he falls from this life, he reappears in the Brahmā-world as one who wakes up from sleep. |
Ayaṃ mettābhāvanāyaṃ vitthārakathā. |
This is the detailed explanation of the development of friendly-kindness. |
Karuṇābhāvanākathā Table view Original pali |
259.Karuṇaṃ bhāvetukāmena pana nikkaruṇatāya ādīnavaṃ karuṇāya ca ānisaṃsaṃ paccavekkhitvā karuṇābhāvanā ārabhitabbā. |
77.One who wants to develop compassion should begin his task by reviewing the danger in lack of compassion and the advantage in compassion. |
Tañca pana ārabhantena paṭhamaṃ piyapuggalādīsu na ārabhitabbā. |
And when he begins it, he should not direct it at first towards the dear, etc., persons; |
Piyo hi piyaṭṭhāneyeva tiṭṭhati. |
for one who is dear simply retains the position of one who is dear, |
Atippiyasahāyako atippiyasahāyakaṭṭhāneyeva. |
a very dear companion retains the position of a very dear companion, |
Majjhatto majjhattaṭṭhāneyeva. |
one who is neutral retains the position of one who is neutral, |
Appiyo appiyaṭṭhāneyeva. |
one who is antipathetic retains the position of one who is antipathetic, |
Verī veriṭṭhāneyeva tiṭṭhati. |
and one who is hostile retains the position of one who is hostile. |
Liṅgavisabhāgakālakatā akhettameva. |
One of the opposite sex and one who is dead are also not the field for it. |
"Kathañca bhikkhu karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? |
78.In the Vibhaṅga it is said: “And how does a bhikkhu dwell pervading one direction with his heart endued with compassion? |
Seyyathāpi nāma ekaṃ puggalaṃ duggataṃ durūpetaṃ disvā karuṇāyeyya, evameva sabbasatte karuṇāya pharatī"ti vibhaṅge (vibha. 653) pana vuttattā sabbapaṭhamaṃ tāva kiñcideva karuṇāyitabbarūpaṃ paramakicchappattaṃ duggataṃ durūpetaṃ kapaṇapurisaṃ chinnāhāraṃ kapālaṃ purato ṭhapetvā anāthasālāya nisinnaṃ hatthapādehi paggharantakimigaṇaṃ aṭṭassaraṃ karontaṃ disvā "kicchaṃ vatāyaṃ satto āpanno, appeva nāma imamhā dukkhā mucceyyā"ti karuṇā pavattetabbā. |
Just as he would feel compassion on seeing an unlucky, unfortunate person, so he pervades all beings with compassion” (Vibh 273). Therefore first of all, on seeing a wretched man, unlucky, unfortunate, in every way a fit object for compassion, unsightly, reduced to utter misery, with hands and feet cut off, sitting in the shelter for the helpless with a pot placed before him, with a mass of maggots oozing from his arms and legs, and moaning, compassion should be felt for him in this way: “This being has indeed been reduced to misery; if only he could be freed from this suffering! ” |
Taṃ alabhantena sukhitopi pāpakārī puggalo vajjhena upametvā karuṇāyitabbo. |
But if he does not encounter such a person, then he can arouse compassion for an evil-doing person, even though he is happy, by comparing him to one about to be executed. |
Kathaṃ? |
How? |
Seyyathāpi saha bhaṇḍena gahitacoraṃ "vadhetha na"nti rañño āṇāya rājapurisā bandhitvā catukke catukke pahārasatāni dentā āghātanaṃ nenti. |
79. Suppose a robber has been caught with stolen goods, and in accordance with the king’s command to execute him, the king’s men bind him and lead him off to the place of execution, giving him a hundred blows in sets of four. |
Tassa manussā khādanīyampi bhojanīyampi mālāgandhavilepanatambulānipi denti. |
Then people give him things to chew and eat and also garlands and perfumes, unguents and betel leaves. |
Kiñcāpi so tāni khādanto ceva paribhuñjanto ca sukhito bhogasamappito viya gacchati, atha kho taṃ neva koci "sukhito ayaṃ mahābhogo"ti maññati, aññadatthu "ayaṃ varāko idāni marissati, yaṃ yadeva hi ayaṃ padaṃ nikkhipati, tena tena santike maraṇassa hotī"ti taṃ jano karuṇāyati. |
Although he goes along eating and enjoying these things as though he were happy and well off, still no one fancies that he is really happy and well off. On the contrary people feel compassion for him, thinking, “This poor wretch is now about to die; every step he takes brings him nearer to the presence of death.” |
Evameva karuṇākammaṭṭhānikena bhikkhunā sukhitopi puggalo evaṃ karuṇāyitabbo "ayaṃ varāko kiñcāpi idāni sukhito susajjito bhoge paribhuñjati, atha kho tīsu dvāresu ekenāpi katassa kalyāṇakammassa abhāvā idāni apāyesu anappakaṃ dukkhaṃ domanassaṃ paṭisaṃvedissatī"ti. |
So too a bhikkhu whose meditation subject is compassion should arouse compassion for an [evil-doing] person even if he is happy: “Though this poor wretch is now happy, cheerful, enjoying his wealth, still for want of even one good deed done now in any one of the three doors [of body, speech and mind] he can come to experience untold suffering in the states of loss.” |
Evaṃ taṃ puggalaṃ karuṇāyitvā tato paraṃ eteneva upāyena piyapuggale, tato majjhatte, tato verimhīti anukkamena karuṇā pavattetabbā. |
80. Having aroused compassion for that person in that way, he should next arouse compassion for a dear person, next for a neutral person, and next for a hostile person, successively in the same way. |
Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati, taṃ mettāya vuttanayeneva vūpasametabbaṃ. |
81. But if resentment towards the hostile person arises in the way already described, he should make it subside in the way described under friendly-kindness (§§14–39). |
Yopi cettha katakusalo hoti, tampi ñātirogabhogabyasanādīnaṃ aññatarena byasanena samannāgataṃ disvā vā sutvā vā tesaṃ abhāvepi vaṭṭadukkhaṃ anatikkantattā "dukkhitova aya"nti evaṃ sabbathāpi karuṇāyitvā vuttanayeneva attani piyapuggale majjhatte verimhīti catūsu janesu sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāya vuttanayeneva tikacatukkajjhānavasena appanā vaḍḍhetabbā. |
And here too when someone has done profitable deeds and the meditator sees or hears that he has been overtaken by one of the kinds of ruin beginning with ruin of health, relatives, property, etc., he deserves the meditator’s compassion; and so he does too in any case, even with no such ruin, thus “In reality he is unhappy,” because he is not exempt from the suffering of the round [of becoming]. And in the way already described the meditator should break down the barriers between the four kinds of people, that is to say, himself, the dear person, the neutral person and the hostile person. Then cultivating that sign, developing it and repeatedly practicing it, he should increase the absorption by the triple and quadruple jhāna in the way already stated under friendly-kindness. |
Aṅguttaraṭṭhakathāyaṃ pana paṭhamaṃ veripuggalo karuṇāyitabbo, tasmiṃ cittaṃ muduṃ katvā duggato, tato piyapuggalo, tato attāti ayaṃ kamo vutto, so "duggataṃ durūpeta"nti pāḷiyā na sameti, tasmā vuttanayenevettha bhāvanamārabhitvā sīmāsambhedaṃ katvā appanā vaḍḍhetabbā. |
82.But the order given in the Aṅguttara Commentary is that a hostile person should first be made the object of compassion, and when the mind has been made malleable with respect to him, next the unlucky person, next the dear person, and next oneself. That does not agree with the text, “an unlucky, unfortunate person” (§78).Therefore he should begin the development, break down the barriers, and increase absorption only in the way stated here. |
Tato paraṃ "pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā"ti ayaṃ vikubbanā, "sukhaṃ supatī"tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti. |
83. After that, the versatility consisting in the unspecified pervasion in five ways, the specified pervasion in seven ways, and the directional pervasion in ten ways, and the advantages described as “He sleeps in comfort,” etc., should be understood in the same way as given under friendly-kindness. |
Ayaṃ karuṇābhāvanāya vitthārakathā. |
This is the detailed explanation of the development of compassion. |
Muditābhāvanākathā Table view Original pali |
260.Muditābhāvanaṃ ārabhantenāpi na paṭhamaṃ piyapuggalādīsu ārabhitabbā. |
84.One who begins the development of gladness10 should not start with the dear person and the rest; |
Na hi piyo piyabhāvamatteneva muditāya padaṭṭhānaṃ hoti, pageva majjhattaverino. |
for a dear person is not the proximate cause of gladness merely in virtue of dearness, how much less the neutral and the hostile person. |
Liṅgavisabhāgakālakatā akhettameva. |
One of the opposite sex and one who is dead are also not the field for it. |
Atippiyasahāyako pana siyā padaṭṭhānaṃ, yo aṭṭhakathāyaṃ soṇḍasahāyoti vutto. |
85.However, the very dear companion can be the proximate cause for it—one who in the commentaries is called a “boon companion,” |
So hi muditamuditova hoti, paṭhamaṃ hasitvā pacchā katheti, tasmā so vā paṭhamaṃ muditāya pharitabbo. |
for he is constantly glad: he laughs first and speaks afterwards. So he should be the first to be pervaded with gladness. |
Piyapuggalaṃ vā sukhitaṃ sajjitaṃ modamānaṃ disvā vā sutvā vā "modati vatāyaṃ satto, aho sādhu aho suṭṭhū"ti muditā uppādetabbā. |
Or on seeing or hearing about a dear person being happy, cheerful and glad, gladness can be aroused thus: “This being is indeed glad. How good, how excellent!” |
Imameva hi atthavasaṃ paṭicca vibhaṅge (vibha. 663) vuttaṃ "kathañca bhikkhu muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? |
For this is what is referred to in the Vibhaṅga: “And how does a bhikkhu dwell pervading one direction with his heart endued with gladness? |
Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mudito assa, evameva sabbasatte muditāya pharatī"ti. |
Just as he would be glad on seeing a dear and beloved person, so he pervades all beings with gladness” (Vibh 274). |
Sacepissa so soṇḍasahāyo vā piyapuggalo vā atīte sukhito ahosi, sampati pana duggato durūpeto, atītameva cassa sukhitabhāvaṃ anussaritvā "esa atīte evaṃ mahābhogo mahāparivāro niccappamudito ahosī"ti tamevassa muditākāraṃ gahetvā muditā uppādetabbā "anāgate vā pana puna taṃ sampattiṃ labhitvā hatthikkhandhaassapiṭṭhisuvaṇṇasivikādīhi vicarissatī"ti anāgatampissa muditākāraṃ gahetvā muditā uppādetabbā. |
86.But if his boon companion or the dear person was happy in the past but is now unlucky and unfortunate, then gladness can still be aroused by remembering his past happiness and apprehending the glad aspect in this way: “In the past he had great wealth, a great following and he was always glad.” Or gladness can be aroused by apprehending the future glad aspect in him in this way: “In the future he will again enjoy similar success and will go about in gold palanquins, on the backs of elephants or on horseback, and so on.” |
Evaṃ piyapuggale muditaṃ uppādetvā atha majjhatte tato verimhīti anukkamena muditā pavattetabbā. |
Having thus aroused gladness with respect to a dear person, he can then direct it successively towards a neutral one, and after that towards a hostile one. |
Appanā vaḍḍhetabbā. |
|
Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati, taṃ mettāyaṃ vuttanayeneva vūpasametvā "imesu ca tīsu attani cā"ti catūsu janesu samacittatāya sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāyaṃ vuttanayeneva tikacatukkajjhānavaseneva appanā vaḍḍhetabbā. |
87.But if resentment towards the hostile one arises in him in the way already described, he should make it subside in the same way as described under friendly-kindness (§§14–39). He should break down the barriers by means of mental impartiality towards the four, that is, towards these three and himself. And by cultivating that sign, developing and repeatedly practicing it, he should increase the absorption to triple and quadruple jhāna in the way already stated under friendly-kindness. |
Tato paraṃ "pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā"ti ayaṃ vikubbanā, "sukhaṃ supatī"tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti. |
Next, the versatility consisting in unspecified pervasion in five ways, specified pervasion in seven ways, and directional pervasion in ten ways, and also the advantages described as “He sleeps in comfort,” etc., should be understood in the same way as stated under friendly-kindness. |
Ayaṃ muditābhāvanāya vitthārakathā. |
This is the detailed explanation of the development of gladness. |
Upekkhābhāvanākathā Table view Original pali |
261.Upekkhābhāvanaṃ bhāvetukāmena pana mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya "sukhitā hontū"tiādivasena sattakelāyanamanasikārayuttattā, paṭighānunayasamīpacārittā, somanassayogena oḷārikattā ca purimāsu ādīnavaṃ, santasabhāvattā upekkhāya ānisaṃsañca disvā yvāssa pakatimajjhatto puggalo, taṃ ajjhupekkhitvā upekkhā uppādetabbā. |
88. One who wants to develop equanimity must have already obtained the triple or quadruple jhāna in friendly-kindness, and so on. He should emerge from the third jhāna [in the fourfold reckoning], after he has made it familiar, and he should see danger in the former [three divine abidings] because they are linked with attention given to beings’ enjoyment in the way beginning “May they be happy,” because resentment and approval are near, and because their association with joy is gross. And he should also see the advantage in equanimity because it is peaceful. Then he should arouse equanimity (upekkhā) by looking on with equanimity (ajjhupekkhitvā) at a person who is normally neutral; |
Tato piyapuggalādīsu. |
after that at a dear person, and the rest. |
Vuttañhetaṃ "kathañca bhikkhu upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati? |
For this is said: “And how does a bhikkhu dwell pervading one direction with his heart endued with equanimity? |
Seyyathāpi nāma ekaṃ puggalaṃ neva manāpaṃ na amanāpaṃ disvā upekkhako assa, evameva sabbe satte upekkhāya pharatī"ti (vibha. 673). |
Just as he would feel equanimity on seeing a person who was neither beloved nor unloved, so he pervades all beings with equanimity” (Vibh 275). |
Tasmā vuttanayena majjhattapuggale upekkhaṃ uppādetvā atha piyapuggale, tato soṇḍasahāyake, tato verimhīti evaṃ "imesu ca tīsu attani cā"ti sabbattha majjhattavasena sīmāsambhedaṃ katvā taṃ nimittaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ. |
89.Therefore he should arouse equanimity towards the neutral person in the way already stated. Then, through the neutral one, he should break down the barriers in each case between the three people, that is, the dear person, then the boon companion, and then the hostile one, and lastly himself. And he should cultivate that sign, develop and repeatedly practice it. |
Tassevaṃ karoto pathavīkasiṇe vuttanayeneva catutthajjhānaṃ uppajjati. |
90.As he does so the fourth jhāna arises in him in the way described under the earth kasiṇa. |
Kiṃ panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti? |
But how then? Does this arise in one in whom the third jhāna has already arisen on the basis of the earth kasiṇa, etc.? |
Nuppajjati. |
It does not. |
Kasmā? |
Why not? |
Ārammaṇavisabhāgatāya. |
Because of the dissimilarity of the object. |
Mettādīsu uppannatatiyajjhānasseva pana uppajjati, ārammaṇasabhāgatāyāti. |
It arises only in one in whom the third jhāna has arisen on the basis of friendly-kindness, etc., because the object is similar. |
Tato paraṃ pana vikubbanā ca ānisaṃsapaṭilābho ca mettāyaṃ vuttanayeneva veditabboti. |
But after that the versatility and the obtaining of advantages should be understood in the same way as described under friendly-kindness. |
Ayaṃ upekkhābhāvanāya vitthārakathā. |
This is the detailed explanation of the development of equanimity. |
Pakiṇṇakakathā Table view Original pali |
262 |
|
Brahmuttamena kathite, brahmavihāre ime iti viditvā; |
91. Now, having thus known these divine abidings Told by the Divine One (brahmā) supremely [wise], |
Bhiyyo etesu ayaṃ, pakiṇṇakakathāpi viññeyyā. |
There is this general explanation too Concerning them that he should recognize. |
Etāsu hi mettākaruṇāmuditāupekkhāsu atthato tāva mejjatīti mettā, siniyhatīti attho. |
[Meanings] 92. Now, as to the meaning firstly of friendly-kindness, compassion, gladness and equanimity: it fattens (mejjati), thus it is friendly-kindness (mettā); it is solvent (siniyhati) is the meaning. |
Mitte vā bhavā, mittassa vā esā pavattītipi mettā. |
Also: it comes about with respect to a friend (mitta), [318] or it is behaviour towards a friend, thus it is friendly-kindness (mettā). |
Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā. |
When there is suffering in others it causes (karoti) good people’s hearts to be moved (kampana), thus it is compassion (karuṇā). |
Kiṇāti vā paradukkhaṃ hiṃsati vināsetīti karuṇā. |
Or alternatively, it combats (kiṇāti)11 others’ suffering, attacks and demolishes it, thus it is compassion. |
Kiriyati vā dukkhitesu pharaṇavasena pasāriyatīti karuṇā. |
Or alternatively, it is scattered (kiriyati) upon those who suffer, it is extended to them by pervasion, thus it is compassion (karuṇā). |
Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti muditā. |
Those endowed with it are glad (modanti), or itself is glad (modati), or it is the mere act of being glad (modana), thus it is gladness (muditā). |
"Averā hontū"tiādibyāpārappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā. |
It looks on at (upekkhati), abandoning such interestedness as thinking “May they be free from enmity” and having recourse to neutrality, thus it is equanimity (upekkhā). |
263.Lakkhaṇādito panettha hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. |
[Characteristic, Etc.] 93. As to the characteristic, etc., friendly-kindness is characterized here as promoting the aspect of welfare. Its function is to prefer welfare. It is manifested as the removal of annoyance. Its proximate cause is seeing loveableness in beings. |
Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. |
It succeeds when it makes ill will subside, and it fails when it produces (selfish) affection. |
Dukkhāpanayanākārappavattilakkhaṇā karuṇā, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā, dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. |
94.Compassion is characterized as promoting the aspect of allaying suffering. Its function resides in not bearing others’ suffering. It is manifested as non- cruelty. Its proximate cause is to see helplessness in those overwhelmed by suffering. |
Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. |
It succeeds when it makes cruelty subside and it fails when it produces sorrow. |
Pamodanalakkhaṇā muditā, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. |
95. Gladness is characterized as gladdening (produced by others’ success).12 Its function resides in being unenvious. It is manifested as the elimination of aversion (boredom). Its proximate cause is seeing beings, success. |
Arativūpasamo tassā sampatti, pahāsasambhavo vipatti. |
It succeeds when it makes aversion (boredom) subside, and it fails when it produces merriment. |
Sattesu majjhattākārappavattilakkhaṇā upekkhā, sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, "kammassakā sattā, te kassa ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī"ti evaṃ pavattakammassakatādassanapadaṭṭhānā. |
96.Equanimity is characterized as promoting the aspect of neutrality towards beings. Its function is to see equality in beings. It is manifested as the quieting of resentment and approval. Its proximate cause is seeing ownership of deeds (kamma) thus: “Beings are owners of their deeds. Whose13 [if not theirs] is the choice by which they will become happy, or will get free from suffering, or will not fall away from the success they have reached? |
Paṭighānunayavūpasamo tassā sampatti, gehasitāya aññāṇupekkhāya sambhavo vipatti. |
” It succeeds when it makes resentment and approval subside, and it fails when it produces the equanimity of unknowing, which is that [worldly-minded indifference of ignorance] based on the house life. |
264.Catunnampi panetesaṃ brahmavihārānaṃ vipassanāsukhañceva bhavasampatti ca sādhāraṇappayojanaṃ. |
[Purpose] 97. The general purpose of these four divine abidings is the bliss-(sukha) of insight and an excellent [form of future] existence. |
Byāpādādipaṭighāto āveṇikaṃ. |
That peculiar to each is respectively the warding off of ill will, and so on. |
Byāpādapaṭighātappayojanā hettha mettā. |
For here friendly-kindness has the purpose of warding off ill will, |
Vihiṃsāaratirāgapaṭighātappayojanā itarā. |
while the others have the respective purposes of warding off cruelty, aversion (boredom), and greed or resentment. |
Vuttampi cetaṃ – |
And this is said too: |
"Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettā cetovimutti. |
“For this is the escape from ill will, friends, that is to say, the mind-deliverance of friendly-kindness … |
Nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇā cetovimutti. |
For this is the escape from cruelty, friends, that is to say, the mind-deliverance of compassion … |
Nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditā cetovimutti. |
For this is the escape from boredom, friends, that is to say, the mind-deliverance of gladness … |
Nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhā cetovimuttī"ti (dī. ni. 3.326; a. ni. 6.13). |
For this is the escape from greed, friends, that is to say, the mind-deliverance of equanimity” (D III 248). |
265.Ekekassa cettha āsannadūravasena dve dve paccatthikā. |
[The Near and Far Enemies] 98.And here each one has two enemies, one near and one far. |
Mettābrahmavihārassa hi samīpacāro viya purisassa sapatto guṇadassanasabhāgatāya rāgo āsannapaccatthiko, so lahuṃ otāraṃ labhati, tasmā tato suṭṭhu mettā rakkhitabbā. |
The divine abiding of friendly-kindness [319] has greed as its near enemy,14 since both share in seeing virtues. Greed behaves like a foe who keeps close by a man, and it easily finds an opportunity. So friendly-kindness should be well protected from it. |
Pabbatādigahananissito viya purisassa sapatto sabhāgavisabhāgatāya byāpādo dūrapaccatthiko, tasmā tato nibbhayena mettāyitabbaṃ. |
And ill will, which is dissimilar to the similar greed, is its far enemy like a foe ensconced in a rock wilderness. So friendly-kindness must be practiced free from fear of that; |
Mettāyissati ca nāma, kopañca karissatīti aṭṭhānametaṃ. |
for it is not possible to practice friendly-kindness and feel anger simultaneously (see D III 247–48). |
Karuṇābrahmavihārassa "cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ, yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati gehasitaṃ domanassa"ntiādinā (ma. ni. 3.307) nayena āgataṃ gehasitaṃ domanassaṃ vipattidassanasabhāgatāya āsannapaccatthikaṃ. |
99.Compassion has grief based on the home life as its near enemy, since both share in seeing failure. Such grief has been described in the way beginning, “When a man either regards as a privation failure to obtain visible objects cognizable by the eye that are sought after, desired, agreeable, gratifying and associated with worldliness, or when he recalls those formerly obtained that are past, ceased and changed, then grief arises in him. Such grief as this is called grief based on the home life” (M III 218). |
Sabhāgavisabhāgatāya vihiṃsā dūrapaccatthikā. |
And cruelty, which is dissimilar to the similar grief, is its far enemy. |
Tasmā tato nibbhayena karuṇāyitabbaṃ. |
So compassion must be practiced free from fear of that; |
Karuṇañca nāma karissati, pāṇiādīhi ca viheṭhissatīti aṭṭhānametaṃ. |
for it is not possible to practice compassion and be cruel to breathing things simultaneously. |
Muditābrahmavihārassa "cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ - pe - lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati gehasitaṃ somanassa"ntiādinā (ma. ni. 3.306) nayena āgataṃ gehasitaṃ somanassaṃ sampattidassanasabhāgatāya āsannapaccatthikaṃ, sabhāgavisabhāgatāya arati dūrapaccatthikā. |
100. Gladness has joy based on the home life as its near enemy, since both share in seeing success. Such joy has been described in the way beginning, “When a man either regards as gain the obtaining of visible objects cognizable by the eye that are sought … and associated with worldliness, or recalls those formerly obtained that are past, ceased, and changed, then joy arises in him. Such joy as this is called joy based on the home life” (M III 217). |
Tasmā tato nibbhayena muditā bhāvetabbā. |
And aversion (boredom), which is dissimilar to the similar joy, is its far enemy. |
Mudito ca nāma bhavissati, pantasenāsanesu ca adhikusalesu dhammesu vā ukkaṇṭhissatīti aṭṭhānametaṃ. |
So gladness should be practiced free from fear of that; for it is not possible to practice gladness and be discontented with remote abodes and things connected with the higher profitableness simultaneously. |
Upekkhābrahmavihārassa pana "cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa yā evarūpā upekkhā, rūpaṃ sā nātivattati. |
101. Such unknowing has been described in the way beginning, “On seeing a visible object with the eye equanimity arises in the foolish infatuated ordinary man, in the untaught ordinary man who has not conquered his limitations, who has not conquered future [kamma] result, who is unperceiving of danger. Such equanimity as this does not surmount the visible object. |
Tasmā sā upekkhā gehasitāti vuccatī"tiādinā (ma. ni. 3.308) nayena āgatā gehasitā aññāṇupekkhā dosaguṇāvicāraṇavasena sabhāgattā āsannapaccatthikā. |
Such equanimity as this is called equanimity based on the home life” (M III 219). Equanimity has the equanimity of unknowing (above) based on the home life as its near enemy, since both share in ignoring faults and virtues. |
Sabhāgavisabhāgatāya rāgapaṭighā dūrapaccatthikā. |
And greed and resentment, which are dissimilar to the similar unknowing, are its far enemies. |
Tasmā tato nibbhayena upekkhitabbaṃ. |
Therefore equanimity must be practiced free from fear of that; |
Upekkhissati ca nāma, rajjissati ca paṭihaññissati cāti aṭṭhānametaṃ. |
for it is not possible to look on with equanimity and be inflamed with greed or be resentful15 simultaneously. |
266.Sabbesampi ca etesaṃ kattukāmatā chando ādi, nīvaraṇādivikkhambhanaṃ majjhaṃ, appanā pariyosānaṃ. |
[The Beginning, Middle and End, Etc.] 102. Now, zeal consisting in desire to act is the beginning of all these things. Suppression of the hindrances, etc., is the middle. Absorption is the end. |
Paññattidhammavasena eko vā satto aneke vā sattā ārammaṇaṃ. |
Their object is a single living being or many living beings, as a mental object consisting in a concept. |
Upacāre vā appanāya vā pattāya ārammaṇavaḍḍhanaṃ. |
[The Order in Extension] 103. The extension of the object takes place either in access or in absorption. |
Tatrāyaṃ vaḍḍhanakkamo, yathā hi kusalo kassako kasitabbaṭṭhānaṃ paricchinditvā kasati, evaṃ paṭhamameva ekamāvāsaṃ paricchinditvā tattha sattesu imasmiṃ āvāse sattā averā hontūtiādinā nayena mettā bhāvetabbā. |
Here is the order of it. Just as a skilled ploughman first delimits an area and then does his ploughing, so first a single dwelling should be delimited and friendly-kindness developed towards all beings there in the way beginning, “In this dwelling may all beings be free from enmity.” |
Tattha cittaṃ muduṃ kammaniyaṃ katvā dve āvāsā paricchinditabbā. |
When his mind has become malleable and wieldy with respect to that, he can then delimit two dwellings. |
Tato anukkamena tayo, cattāro, pañca, cha, satta, aṭṭha, nava, dasa, ekā racchā, upaḍḍhagāmo, gāmo, janapado, rajjaṃ, ekā disāti evaṃ yāva ekaṃ cakkavāḷaṃ, tato vā pana bhiyyo tattha tattha sattesu mettā bhāvetabbā. |
Next he can successively delimit three, four, five, six, seven, eight, nine, ten, one street, half the village, the whole village, the district, the kingdom, one direction, and so on up to one world-sphere, or even beyond that, and develop friendly-kindness towards the beings in such areas. |
Tathā karuṇādayoti ayamettha ārammaṇavaḍḍhanakkamo. |
Likewise with compassion and so on. This is the order in extending here. |
267.Yathā pana kasiṇānaṃ nissando āruppā, samādhinissando nevasaññānāsaññāyatanaṃ, vipassanānissando phalasamāpatti, samathavipassanānissando nirodhasamāpatti, evaṃ purimabrahmavihārattayanissando ettha upekkhābrahmavihāro. |
[The Outcome] 104. Just as the immaterial states are the outcome of the kasiṇas, and the base consisting of neither perception nor non-perception is the outcome of concentration, and fruition attainment is the outcome of insight, and the attainment of cessation is the outcome of serenity coupled with insight, so the divine abiding of equanimity is the outcome of the first three divine abidings. |
Yathā hi thambhe anussāpetvā tulāsaṅghāṭaṃ anāropetvā na sakkā ākāse kūṭagopānasiyo ṭhapetuṃ, evaṃ purimesu tatiyajjhānaṃ vinā na sakkā catutthaṃ bhāvetunti. |
For just as the gable rafters cannot be placed in the air without having first set up the scaffolding and built the framework of beams, so it is not possible to develop the fourth (jhāna in the fourth divine abiding) without having already developed the third jhāna in the earlier (three divine abidings). |
268.Ettha siyā, kasmā panetā mettākaruṇāmuditāupekkhā brahmavihārāti vuccanti? |
[Four Questions] 105. And here it may be asked: But why are friendly-kindness, compassion, gladness, and equanimity, called divine abidings? |
Kasmā ca catassova? |
And why are they only four? |
Ko ca etāsaṃ kamo, abhidhamme ca kasmā appamaññāti vuttāti? |
And what is their order? And why are they called measureless states in the Abhidhamma? |
Vuccate, seṭṭhaṭṭhena tāva niddosabhāvena cettha brahmavihāratā veditabbā. |
106.It may be replied: The divineness of the abiding (brahmavihāratā) should be understood here in the sense of best and in the sense of immaculate. |
Sattesu sammāpaṭipattibhāvena hi seṭṭhā ete vihārā. |
For these abidings are the best in being the right attitude towards beings. |
Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi sampayuttā yogino brahmasamā hutvā viharantīti seṭṭhaṭṭhena niddosabhāvena ca brahmavihārāti vuccanti. |
And just as Brahmā gods abide with immaculate minds, so the meditators who associate themselves with these abidings abide on an equal footing with Brahmā gods. So they are called divine abidings in the sense of best and in the sense of immaculate. |
269.Kasmā ca catassovātiādi pañhassa pana idaṃ vissajjanaṃ. |
107. Here are the answers to the questions beginning with “Why are they only four? ”: |
Visuddhimaggādivasā catasso, |
Their number four is due to paths to purity And other sets of four; |
Hitādiākāravasā panāsaṃ; |
As welfare and the rest. |
Kamo pavattanti ca appamāṇe, |
their order to their aim. Immeasurable |
Tā gocare yena tadappamaññā. |
Their scope is found to be, so “measureless states” their name. |
Etāsu hi yasmā mettā byāpādabahulassa, karuṇā vihesābahulassa, muditā aratibahulassa, upekkhā rāgabahulassa visuddhimaggo. |
108. For among these, friendly-kindness is the way to purity for one who has much ill will, compassion is that for one who has much cruelty, gladness is that for one who has much aversion (boredom), and equanimity is that for one who has much greed. |
Yasmā ca hitūpasaṃhāraahitāpanayanasampattimodanaanābhogavasena catubbidhoyeva sattesu manasikāro. |
Also attention given to beings is only fourfold, that is to say, as bringing welfare, as removing suffering, as being glad at their success, and as unconcern, [that is to say, impartial neutrality]. |
Yasmā ca yathā mātā daharagilānayobbanappattasakiccapasutesu catūsu puttesu daharassa abhivuḍḍhikāmā hoti, gilānassa gelaññāpanayanakāmā, yobbanappattassa yobbanasampattiyā ciraṭṭhitikāmā, sakakiccapasutassa kismiñci pariyāye abyāvaṭā hoti, tathā appamaññāvihārikenāpi sabbasattesu mettādivasena bhavitabbaṃ. |
And one abiding in the measureless states should practice friendly-kindness and the rest like a mother with four sons, namely, a child, an invalid, one in the flush of youth, and one busy with his own affairs; for she wants the child to grow up, wants the invalid to get well, wants the one in the flush of youth to enjoy for long the benefits of youth, and is not at all bothered about the one who is busy with his own affairs. |
Tasmā ito visuddhimaggādivasā catassova appamaññā. |
That is why the measureless states are only four as “due to paths to purity and other sets of four.” |
Yasmā catassopetā bhāvetukāmena paṭhamaṃ hitākārappavattivasena sattesu paṭipajjitabbaṃ, hitākārappavattilakkhaṇā ca mettā. |
109. One who wants to develop these four should practice them towards beings first as the promotion of the aspect of welfare—and friendly-kindness has the promotion of the aspect of welfare as its characteristic; |
Tato evaṃ patthitahitānaṃ sattānaṃ dukkhābhibhavaṃ disvā vā sutvā vā sambhāvetvā vā dukkhāpanayanākārappavattivasena, dukkhāpanayanākārappavattilakkhaṇā ca karuṇā. |
and next, on seeing or hearing or judging16 that beings whose welfare has been thus wished for are at the mercy of suffering, they should be practiced as the promotion of the aspect of the removal of suffering—and compassion has the promotion of the aspect of the removal of suffering as its characteristic; |
Athevaṃ patthitahitānaṃ patthitadukkhāpagamānañca nesaṃ sampattiṃ disvā sampattipamodanavasena, pamodanalakkhaṇā ca muditā. |
and then, on seeing the success of those whose welfare has been wished for and the removal of whose suffering has been wished for, they should be practiced as being glad—and gladness has the act of gladdening as its characteristic; |
Tato paraṃ pana kattabbābhāvato ajjhupekkhakattasaṅkhātena majjhattākārena paṭipajjitabbaṃ, majjhattākārappavattilakkhaṇā ca upekkhā. |
but after that there is nothing to be done and so they should be practiced as the neutral aspect, in other words, the state of an onlooker—and equanimity has the promotion of the aspect of neutrality as its characteristic; |
Tasmā ito hitādiākāravasā panāsaṃ paṭhamaṃ mettā vuttā, atha karuṇā muditā upekkhāti ayaṃ kamo veditabbo. |
therefore, since their respective aims are the aspect of welfare, etc., their order should be understood to correspond, with friendly-kindness stated first, then compassion, gladness and equanimity. |
Yasmā pana sabbāpetā appamāṇe gocare pavattanti. |
110.All of them, however, occur with a measureless scope, |
Appamāṇā hi sattā etāsaṃ gocarabhūtā. |
for their scope is measureless beings; |
Ekasattassāpi ca ettake padese mettādayo bhāvetabbāti evaṃ pamāṇaṃ agahetvā sakalapharaṇavaseneva pavattāti. |
and instead of assuming a measure such as “friendly-kindness, etc., should be developed only towards a single being, or in an area of such an extent,” they occur with universal pervasion. |
Tena vuttaṃ – |
That is why it was said: |
Visuddhimaggādivasā catasso, |
Their number four is due to paths to purity And other sets of four; |
Hitādiākāravasā panāsaṃ; |
As welfare and the rest. |
Kamo pavattanti ca appamāṇe, |
their order to their aim. Immeasurable |
Tā gocare yena tadappamaññāti. |
Their scope is found to be, so “measureless states” their name. |
270.Evaṃ appamāṇagocaratāya ekalakkhaṇāsu cāpi etāsu purimā tisso tikacatukkajjhānikāva honti. |
[As Producing Three Jhānas and Four Jhānas] 111.Though they have a single characteristic in having a measureless scope, yet the first three are only of triple and quadruple jhāna [respectively in the fourfold and fivefold reckonings]. |
Kasmā? |
Why? |
Somanassāvippayogato. |
Because they are not dissociated from joy. |
Kasmā panāyaṃ somanassena avippayogoti? |
But why are their aims not dissociated from joy? |
Domanassasamuṭṭhitānaṃ byāpādādīnaṃ nissaraṇattā. |
Because they are the escape from ill will, etc., which are originated by grief. |
Pacchimā pana avasesaekajjhānikāva. |
But the last one belongs only to the remaining single jhāna. |
Kasmā? |
Why? |
Upekkhāvedanāsampayogato. |
Because it is associated with equanimous feeling. |
Na hi sattesu majjhattākārappavattā brahmavihārupekkhā upekkhāvedanaṃ vinā vattatīti. |
For the divine abiding of equanimity that occurs in the aspect of neutrality towards beings does not exist apart from equanimous [that is to say, neither- painful-nor-pleasant] feeling. |
271.Yo panevaṃ vadeyya "yasmā bhagavatā aṭṭhakanipāte catūsupi appamaññāsu avisesena vuttaṃ 'tato tvaṃ bhikkhu imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsī'ti (a. ni. 8.63), tasmā catasso appamaññā catukkapañcakajjhānikā"ti. |
112. However, someone might say this: “It has been said by the Blessed One in the Book of Eights, speaking of the measureless states in general: ‘Next, bhikkhu, you should develop the concentration with applied thought and sustained thought, and you should develop it without applied thought and with sustained thought only, and you should develop it without applied thought and without sustained thought, and you should develop it with happiness, and you should develop it without happiness, and you should develop it accompanied by gratification, and you should develop it accompanied by equanimity’ (A IV 300). Consequently all four measureless states have quadruple and quintuple jhāna.” |
So māhevantissa vacanīyo. |
113. He should be told: “Do not put it like that. |
Evañhi sati kāyānupassanādayopi catukkapañcakajjhānikā siyuṃ, vedanādīsu ca paṭhamajjhānampi natthi, pageva dutiyādīni. |
For if that were so, then contemplation of the body, etc., would also have quadruple and quintuple jhāna. But there is not even the first jhāna in the contemplation of feeling or in the other two.17 |
Tasmā byañjanacchāyāmattaṃ gahetvā mā bhagavantaṃ abbhācikkhi, gambhīraṃ hi buddhavacanaṃ, taṃ ācariye payirupāsitvā adhippāyato gahetabbaṃ. |
So do not misrepresent the Blessed One by adherence to the letter. The Enlightened One’s word is profound and should be taken as it is intended, giving due weight to the teachers.” |
272.Ayañhi tatrādhippāyo – "sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya"nti evaṃ āyācitadhammadesanaṃ kira taṃ bhikkhuṃ yasmā so pubbepi dhammaṃ sutvā tattheva vasati, na samaṇadhammaṃ kātuṃ gacchati, tasmā naṃ bhagavā "evameva panidhekacce moghapurisā mamaññeva ajjhesanti, dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī"ti apasādetvā puna yasmā so arahattassa upanissayasampanno, tasmā naṃ ovadanto āha – "tasmātiha te bhikkhu evaṃ sikkhitabbaṃ, ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantīti. |
114. And the intention here is this: The Blessed One, it seems, was asked to teach the Dhamma thus: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Blessed One’s Dhamma, I may dwell alone, withdrawn, diligent, ardent and self-exerted” (A IV 299). But the Blessed One had no confidence yet in that bhikkhu, since although he had already heard the Dhamma he had nevertheless gone on living there instead of going to do the ascetic’s duties, [and the Blessed One expressed his lack of confidence] thus: “So too, some misguided men merely question me, and when the Dhamma is expounded [to them], they still fancy that they need not follow me” (A IV 299). However, the bhikkhu had the potentiality for the attainment of Arahantship, and so he advised him again, [323] saying: “Therefore, bhikkhu, you should train thus: ‘My mind shall be steadied, quite steadied internally, and arisen evil unprofitable things shall not obsess my mind and remain.’ |
Evañhi te bhikkhu sikkhitabba"nti. |
You should train thus” (A IV 299). |
Iminā panassa ovādena niyakajjhattavasena cittekaggatāmatto mūlasamādhi vutto. |
But what is stated in that advice is basic concentration consisting in mere unification of mind18 internally in the sense of in oneself (see Ch. XIV, n. 75). |
Tato "ettakeneva santuṭṭhiṃ anāpajjitvā evaṃ so eva samādhi vaḍḍhetabbo"ti dassetuṃ "yato kho te bhikkhu ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti. |
115. After that he told him about its development by means of friendly-kindness in order to show that he should not rest content with just that much but should intensify his basic concentration in this way: “As soon as your mind has become steadied, quite steadied internally, bhikkhu, and arisen evil unprofitable things do not obsess your mind and remain, |
Tato te bhikkhu evaṃ sikkhitabbaṃ mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānikatā vatthukatā anuṭṭhitā paricitā susamāraddhāti. |
then you should train thus: ‘The mind- deliverance of friendly-kindness will be developed by me, frequently practiced, made the vehicle, made the foundation, established, consolidated, and properly undertaken.’ |
Evañhi te bhikkhu sikkhitabba"nti evamassa mettāvasena bhāvanaṃ vatvā puna "yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ bhikkhu imaṃ mūlasamādhiṃ savitakkampi savicāraṃ bhāveyyāsi - pe - upekkhāsahagatampi bhāveyyāsī"ti vuttaṃ. |
You should train thus, bhikkhu” (A IV 299–300), after which he said further: “As soon as this concentration has been thus developed by you, bhikkhu,19 and frequently practiced, then you should develop this concentration with applied thought and sustained thought … and you should develop it accompanied by equanimity” (A IV 300). |
Tassattho – yadā te bhikkhu ayaṃ mūlasamādhi evaṃ mettāvasena bhāvito hoti, tadā tvaṃ tāvatakenāpi tuṭṭhiṃ anāpajjitvāva imaṃ mūlasamādhiṃ aññesupi ārammaṇesu catukkapañcakajjhānāni pāpayamāno savitakkampi savicārantiādinā nayena bhāveyyāsīti. |
116. The meaning is this: “Bhikkhu, when this basic concentration has been developed by you by means of friendly-kindness, then, instead of resting content with just that much, you should make this basic concentration reach quadruple and quintuple jhāna in other objects by [further] developing it in the way beginning ‘With applied thought.’ ” |
Evaṃ vatvā ca puna karuṇādiavasesabrahmavihārapubbaṅgamampissa aññesu ārammaṇesu catukkapañcakajjhānavasena bhāvanaṃ kareyyāsīti dassento "yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato. |
117. And having spoken thus, pointing out that “you should effect its [further] development by means of quadruple and quintuple jhāna in other objects, this [further] development being preceded by the remaining divine abidings of compassion and the rest.” he further said: “As soon as this concentration has been thus developed by you, bhikkhu, and frequently practiced, |
Tato te bhikkhu evaṃ sikkhitabbaṃ karuṇā me cetovimuttī"tiādimāha. |
then you should train thus: ‘The mind-deliverance of compassion will be developed by me …’ (A IV 300), etc. |
Evaṃ mettādipubbaṅgamaṃ catukkapañcakajjhānavasena bhāvanaṃ dassetvā puna kāyānupassanādipubbaṅgamaṃ dassetuṃ "yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato te bhikkhu evaṃ sikkhitabbaṃ kāye kāyānupassī viharissāmī"ti ādiṃ vatvā "yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito bhavissati subhāvito, tato tvaṃ bhikkhu yena yeneva gagghasi, phāsuññeva gagghasi, yattha yattheva ṭhassasi, phāsuññeva ṭhassasi, yattha yattheva nisīdissasi, phāsuññeva nisīdissasi, yattha yattheva seyyaṃ kappessasi, phāsuññeva seyyaṃ kappessasī"ti arahattanikūṭena desanaṃ samāpesi. |
118. Having thus shown how its [further] development by means of quadruple and quintuple jhāna is preceded by friendly-kindness, etc., and having told him, “As soon as this concentration has been developed by you, bhikkhu, and frequently practiced, then you should train thus: ‘I shall dwell contemplating the body as a body,’” etc., he concluded the discourse with Arahantship as its culmination thus: “As soon as this concentration has been developed by you, bhikkhu, completely developed, then wherever you go you will go in comfort, wherever you stand you will stand in comfort, wherever [324] you sit you will sit in comfort, wherever you make your couch you will do so in comfort” (A IV 301). |
Tasmā tikacatukkajjhānikāva mettādayo, upekkhā pana avasesaekajjhānikāvāti veditabbā. |
From that it must be understood that the [three] beginning with friendly-kindness have only triple-quadruple jhāna, and that equanimity has only the single remaining jhāna. |
Tatheva ca abhidhamme (dha. sa. 251 ādayo; vibha. 673 ādayo) vibhattāti. |
And they are expounded in the same way in the Abhidhamma as well. |
273.Evaṃ tikacatukkajjhānavasena ceva avasesaekajjhānavasena ca dvidhā ṭhitānampi etāsaṃ subhaparamādivasena aññamaññaṃ asadiso ānubhāvaviseso veditabbo. |
[The Highest Limit of Each] 119. And while they are twofold by way of the triple-quadruple jhāna and the single remaining jhāna, still they should be understood to be distinguishable in each case |
Haliddavasanasuttasmiṃ hi etā subhaparamādibhāvena visesetvā vuttā. |
by a different efficacy consisting in having “beauty as the highest,” etc. For they are so described in the Haliddavasana Sutta, |
Yathāha – "subhaparamāhaṃ, bhikkhave, mettaṃ cetovimuttiṃ vadāmi. |
according as it is said: “Bhikkhus, the mind-deliverance of friendly-kindness has beauty as the highest, I say … |
Ākāsānañcāyatanaparamāhaṃ, bhikkhave, karuṇaṃ cetovimuttiṃ vadāmi. |
The mind-deliverance of compassion has the base consisting of boundless space as the highest, I say … |
Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditaṃ cetovimuttiṃ vadāmi. |
The mind-deliverance of gladness has the base consisting of boundless consciousness as the highest I say … |
Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhaṃ cetovimuttiṃ vadāmī"ti (saṃ. ni. 5.235). |
The mind- deliverance of equanimity has the base consisting of nothingness as the highest, I say” (S V 119–21).20 |
Kasmā panetā evaṃ vuttāti? |
120. But why are they described in this way? |
Tassa tassa upanissayattā. |
Because each is the respective basic support for each. |
Mettāvihārissa hi sattā appaṭikkūlā honti. |
For beings are unrepulsive to one who abides in friendly-kindness. |
Athassa appaṭikkūlaparicayā appaṭikkūlesu parisuddhavaṇṇesu nīlādīsu cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. |
Being familiar with the unrepulsive aspect, when he applies his mind to unrepulsive pure colours such as blue-black, his mind enters into them without difficulty. |
Iti mettā subhavimokkhassa upanissayo hoti, na tato paraṃ, tasmā subhaparamāti vuttā. |
So friendly-kindness is the basic support for the liberation by the beautiful (see M II 12; M-a III 256), but not for what is beyond that. That is why it is called “having beauty as the highest.” |
Karuṇāvihārissa pana daṇḍābhighātādirūpanimittaṃ pattadukkhaṃ samanupassantassa karuṇāya pavattisambhavato rūpe ādīnavo parividito hoti. |
121. One who abides in compassion has come to know thoroughly the danger in materiality, since compassion is aroused in him when he sees the suffering of beings that has as its material sign (cause) beating with sticks, and so on. |
Athassa parividitarūpādīnavattā pathavīkasiṇādīsu aññataraṃ ugghāṭetvā rūpanissaraṇe ākāse cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. |
So, well knowing the danger in materiality, when he removes whichever kasiṇa [concept he was contemplating], whether that of the earth kasiṇa or another, and applies his mind to the space [that remains (see X.6)], which is the escape from materiality, then his mind enters into that [space] without difficulty. |
Iti karuṇā ākāsānañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākāsānañcāyatanaparamāti vuttā. |
So compassion is the basic support for the sphere of boundless space, but not for what is beyond that. That is why it is called “having the base consisting of boundless space as the highest.” |
Muditāvihārissa pana tena tena pāmojjakāraṇena uppannapāmojjasattānaṃ viññāṇaṃ samanupassantassa muditāya pavattisambhavato viññāṇaggahaṇaparicitaṃ cittaṃ hoti. |
122. When he abides in gladness, his mind becomes familiar with apprehending consciousness, since gladness is aroused in him when he sees beings’ consciousness arisen in the form of rejoicing over some reason for joy. |
Athassa anukkamādhigataṃ ākāsānañcāyatanaṃ atikkamma ākāsanimittagocare viññāṇe cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandatīti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā viññāṇañcāyatanaparamāti vuttā. |
Then when he surmounts the sphere of boundless space that he had already attained in due course and applies his mind to the consciousness that had as its object the sign of space, [325] his mind enters into it without difficulty. So gladness is the basic support for the base consisting of boundless consciousness, but not for what is beyond that. That is why it is called “having the sphere of boundless consciousness as the highest.” |
Upekkhāvihārissa pana "sattā sukhitā vā hontu dukkhato vā vimuccantu, sampattasukhato vā mā vimuccantū"ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hoti. |
123. When he abides in equanimity, his mind becomes skilled21 in appre- hending what is (in the ultimate sense) non-existent, because his mind has been diverted from apprehension of (what is existent in) the ultimate sense, namely, pleasure, (release from) pain, etc., owing to having no further concern such as “May beings be happy” or “May they be released from pain” or “May they not lose the success they have obtained.” |
Athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca anukkamādhigataṃ viññāṇañcāyatanaṃ samatikkamma sabhāvato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. |
Now his mind has become used to being diverted from apprehension of [what is existent in] the ultimate sense, and his mind has become skilled in apprehending what is non-existent in the ultimate sense, (that is to say, living beings, which are a concept), and so when he surmounts the base consisting of boundless consciousness attained in due course and applies his mind to the absence, which is non-existent as to individual essence, of consciousness, which is a reality (is become—see M I 260) in the ultimate sense, then his mind enters into that (nothingness, that non-existence) without difficulty (see X.32). |
Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākiñcaññāyatanaparamāti vuttāti. |
So equanimity is the basic support for the base consisting of nothingness, but not for what is beyond that. That is why it is called “having the base consisting of nothingness as the highest.” |
274.Evaṃ subhaparamādivasena etāsaṃ ānubhāvaṃ viditvā puna sabbāpetā dānādīnaṃ sabbakalyāṇadhammānaṃ paripūrikāti veditabbā. |
124. When he has understood thus that the special efficacy of each resides respectively in “having beauty as the highest,” etc., he should besides understand how they bring to perfection all the good states beginning with giving. |
Sattesu hi hitajjhāsayatāya sattānaṃ dukkhāsahanatāya, pattasampattivisesānaṃ ciraṭṭhitikāmatāya, sabbasattesu ca pakkhapātābhāvena samappavattacittā mahāsattā "imassa dātabbaṃ, imassa na dātabba"nti vibhāgaṃ akatvā sabbasattānaṃ sukhanidānaṃ dānaṃ denti. |
For the Great Beings’ minds retain their balance by giving preference to beings’ welfare, by dislike of beings’ suffering, by desire for the various successes achieved by beings to last, and by impartiality towards all beings. And to all beings they give gifts, which are a source a pleasure, without discriminating thus: “It must be given to this one; it must not be given to this one.” |
Tesaṃ upaghātaṃ parivajjayantā sīlaṃ samādiyanti. |
And in order to avoid doing harm to beings they undertake the precepts of virtue. |
Sīlaparipūraṇatthaṃ nekkhammaṃ bhajanti. |
They practice renunciation for the purpose of perfecting their virtue. |
Sattānaṃ hitāhitesu asammohatthāya paññaṃ pariyodapenti. |
They cleanse their understanding for the purpose of non-confusion about what is good and bad for beings. |
Sattānaṃ hitasukhatthāya niccaṃ vīriyamārabhanti. |
They constantly arouse energy, having beings’ welfare and happiness at heart. |
Uttamavīriyavasena vīrabhāvaṃ pattāpi ca sattānaṃ nānappakārakaṃ aparādhaṃ khamanti. |
When they have acquired heroic fortitude through supreme energy, they become patient with beings’ many kinds of faults. |
"Idaṃ vo dassāma karissāmā"ti kataṃ paṭiññaṃ na visaṃvādenti. |
They do not deceive when promising “We shall give you this; we shall do this for you.” |
Tesaṃ hitasukhāya avicalādhiṭṭhānā honti. |
They are unshakably resolute upon beings’ welfare and happiness. |
Tesu avicalāya mettāya pubbakārino honti. |
Through unshakable friendly-kindness they place them first [before themselves]. |
Upekkhāya paccupakāraṃ nāsīsantīti evaṃ pāramiyo pūretvā yāva dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasabuddhadhammappabhede sabbepi kalyāṇadhamme paripūrentīti evaṃ dānādisabbakalyāṇadhammaparipūrikā etāva hontīti. |
Through equanimity they expect no reward. Having thus fulfilled the [ten] perfections, these [divine abidings] then perfect all the good states classed as the ten powers, the four kinds of fearlessness, the six kinds of knowledge not shared [by disciples], and the eighteen states of the Enlightened One.22 This is how they bring to perfection all the good states beginning with giving. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Samādhibhāvanādhikāre |
in the Treatise on the Development of Concentration |
Brahmavihāraniddeso nāma |
called “The Description of the Divine Abidings” |
Navamo paricchedo. |
The ninth chapter |
10. The immaterial states Original pali |
Pali |
Nyanamoli thera - english |
Paṭhamāruppavaṇṇanā Table view Original pali |
275.Brahmavihārānantaraṃ uddiṭṭhesu pana catūsu āruppesu ākāsānañcāyatanaṃ tāva bhāvetukāmo "dissante kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādā, natthi kho panetaṃ sabbaso āruppeti. |
1. [326] Now, as to the four immaterial states mentioned next to the divine abidings (III.105), one who wants firstly to develop the base consisting of boundless space sees in gross physical matter danger through the wielding of sticks, etc., because of the words: “‘It is in virtue of matter that wielding of sticks, wielding of knives, quarrels, brawls and disputes takes place; but that does not exist at all in the immaterial state,’ |
So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hotī"ti (ma. ni. 2.103) vacanato etesaṃ daṇḍādānādīnañceva cakkhusotarogādīnañca ābādhasahassānaṃ vasena karajarūpe ādīnavaṃ disvā tassa samatikkamāya ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ catutthajjhānaṃ uppādeti. |
and in this expectation he enters upon the way to dispassion for only material things, for the fading and cessation of only those” (M I 410); and he sees danger in it too through the thousand afflictions beginning with eye disease. So, in order to surmount that, he enters upon the fourth jhāna in any one of the nine kasiṇas beginning with the earth kasiṇa and omitting the limited-space kasiṇa. |
Tassa kiñcāpi rūpāvacaracatutthajjhānavasena karajarūpaṃ atikkantaṃ hoti, atha kho kasiṇarūpampi yasmā tappaṭibhāgameva, tasmā tampi samatikkamitukāmo hoti. |
2.Now, although he has already surmounted gross physical matter by means of the fourth jhāna of the fine-material sphere, nevertheless he still wants also to surmount the kasiṇa materiality since it is the counterpart of the former. |
Kathaṃ? |
How does he do this? |
Yathā ahibhīruko puriso araññe sappena anubaddho vegena palāyitvā palātaṭṭhāne lekhācittaṃ tālapaṇṇaṃ vā valliṃ vā rajjuṃ vā phalitāya vā pana pathaviyā phalitantaraṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti. |
3.Suppose a timid man is pursued by a snake in a forest and flees from it as fast as he can, then if he sees in the place he has fled to a palm leaf with a streak painted on it or a creeper or a rope or a crack in the ground, he is fearful, anxious and will not even look at it. |
Yathā ca anatthakārinā veripurisena saddhiṃ ekagāme vasamāno puriso tena vadhabandhagehajhāpanādīhi upadduto aññaṃ gāmaṃ vasanatthāya gantvā tatrāpi verinā samānarūpasaddasamudācāraṃ purisaṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti. |
Suppose again a man is living in the same village as a hostile man who ill-uses him and on being threatened by him with a flogging and the burning down of his house, he goes away to live in another village, then if he meets another man there of similar appearance, voice and manner, he is fearful, anxious and will not even look at him. |
Tatridaṃ opammasaṃsandanaṃ – tesaṃ hi purisānaṃ ahinā verinā vā upaddutakālo viya bhikkhuno ārammaṇavasena karajarūpasamaṅgikālo. |
4.Here is the application of the similes. The time when the bhikkhu has the gross physical matter as his object is like the time when the men were respectively threatened by the snake and by the enemy. |
Tesaṃ vegena palāyanaaññagāmagamanāni viya bhikkhuno rūpāvacaracatutthajjhānavasena karajarūpasamatikkamanakālo. |
The time when the bhikkhu surmounts the gross physical matter by means of the fourth jhāna of the fine- material sphere is like the first man’s fleeing as fast as he can and the other man’s going away to another village. |
Tesaṃ palātaṭṭhāne ca aññagāme ca lekhācittatālapaṇṇādīni ceva verisadisaṃ purisañca disvā bhayasantāsaadassanakāmatā viya bhikkhuno kasiṇarūpampi tappaṭibhāgameva idanti sallakkhetvā tampi samatikkamitukāmatā. |
The bhikkhu’s observing that even the matter of the kasiṇa is the counterpart of that gross physical matter and his wanting to surmount that also is like the first man’s seeing in the place he had fled to the palm leaf with a streak painted on it, etc., and the other man’s seeing the man who resembled the enemy in the village he had left, and their unwillingness to look owing to fear and anxiety. |
Sūkarābhihatasunakhapisācabhīrukādikāpi cettha upamā veditabbā. |
And here the similes of the dog attacked by a boar and that of the pisāca goblin and the timid man1 should be understood too. |
276.Evaṃ so tasmā catutthajjhānassa ārammaṇabhūtā kasiṇarūpā nibbijja pakkamitukāmo pañcahākārehi ciṇṇavasī hutvā paguṇarūpāvacaracatutthajjhānato vuṭṭhāya tasmiṃ jhāne "imaṃ mayā nibbiṇṇaṃ rūpaṃ ārammaṇaṃ karotī"ti ca, "āsannasomanassapaccatthika"nti ca, "santavimokkhato oḷārika"nti ca ādīnavaṃ passati. |
5. So when he has thus become disgusted with (dispassionate towards) the kasiṇa materiality, the object of the fourth jhāna, and wants to get away from it, he achieves mastery in the five ways. Then on emerging from the now familiar fourth jhāna of the fine-material sphere, he sees the danger in that jhāna in this way: “This makes its object the materiality with which I have become disgusted,” and “It has joy as its near enemy,” and “It is grosser than the peaceful liberations.” |
Aṅgoḷārikatā panettha natthi. |
There is, however, no [comparative] grossness of factors here [as in the case of the four fine-material jhānas]; |
Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti. |
for the immaterial states have the same two factors as this fine-material [jhāna]. |
So tattha evaṃ ādīnavaṃ disvā nikantiṃ pariyādāya ākāsānañcāyatanaṃ santato anantato manasikaritvā cakkavāḷapariyantaṃ vā yattakaṃ icchati tattakaṃ vā kasiṇaṃ pattharitvā tena phuṭṭhokāsaṃ "ākāso ākāso"ti vā, "ananto ākāso"ti vā manasikaronto ugghāṭeti kasiṇaṃ. |
6. When he has seen the danger in that [fine-material fourth jhāna] jhāna in this way and has ended his attachment to it, he gives his attention to the base consisting of boundless space as peaceful. Then, when he has spread out the kasiṇa to the limit of the world-sphere, or as far as he likes, he removes the kasiṇa [materiality] by giving his attention to the space touched by it, [regarding that] as “space” or “boundless space. ” |
Ugghāṭento hi neva kilañjaṃ viya saṃvelleti, na kapālato pūvaṃ viya uddharati, kevalaṃ pana taṃ neva āvajjeti, na manasi karoti, na paccavekkhati, anāvajjento amanasikaronto apaccavekkhanto ca aññadatthu tena phuṭṭhokāsaṃ "ākāso ākāso"ti manasikaronto kasiṇaṃ ugghāṭeti nāma. |
7.When he is removing it, he neither folds it up like a mat nor withdraws it like a cake from a tin. It is simply that he does not advert to it or give attention to it or review it; it is when he neither adverts to it nor gives attention to it nor reviews it, but gives his attention exclusively to the space touched by it, [regarding that] as “space, space,” that he is said to “remove the kasiṇa. ” |
Kasiṇampi ugghāṭiyamānaṃ neva ubbaṭṭati na vivaṭṭati, kevalaṃ imassa amanasikārañca "ākāso ākāso"ti manasikārañca paṭicca ugghāṭitaṃ nāma hoti, kasiṇugghāṭimākāsamattaṃ paññāyati. |
8.And when the kasiṇa is being removed, it does not roll up or roll away. It is simply that it is called “removed” on account of his non-attention to it, his attention being given to “space, space. ” This is conceptualized as the mere space left by the removal of the kasiṇa [materiality]. |
Kasiṇugghāṭimākāsanti vā kasiṇaphuṭṭhokāsoti vā kasiṇavivittākāsanti vā sabbametaṃ ekameva. |
Whether it is called “space left by the removal of the kasiṇa” or “space touched by the kasiṇa” or “space secluded from the kasiṇa,” it is all the same. |
So taṃ kasiṇugghāṭimākāsanimittaṃ "ākāso ākāso"ti punappunaṃ āvajjeti, takkāhataṃ vitakkāhataṃ karoti. |
9.He adverts again and again to the sign of the space left by the removal of the kasiṇa [328] as “space, space,” and strikes at it with thought and applied thought. |
Tassevaṃ punappunaṃ āvajjayato takkāhataṃ vitakkāhataṃ karoto nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. |
As he adverts to it again and again and strikes at it with thought and applied thought, the hindrances are suppressed, mindfulness is established and his mind becomes concentrated in access. |
So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. |
He cultivates that sign again and again, develops and repeatedly practices it. |
Tassevaṃ punappunaṃ āvajjayato manasikaroto pathavīkasiṇādīsu rūpāvacaracittaṃ viya ākāse ākāsānañcāyatanacittaṃ appeti. |
10. As he again and again adverts to it and gives attention to it in this way, consciousness belonging to the base consisting of boundless space arises in absorption with the space [as its object], as the consciousness belonging to the fine-material sphere did in the case of the earth kasiṇa, and so on. |
Idhāpi hi purimabhāge tīṇi cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. |
And here too in the prior stage there are either three or four sensual-sphere impulsions associated with equanimous feeling, |
Catutthaṃ pañcamaṃ vā arūpāvacaraṃ. |
while the fourth or the fifth is of the immaterial sphere. |
Sesaṃ pathavīkasiṇe vuttanayameva. |
The rest is the same as in the case of the earth kasiṇa (IV.74). |
Ayaṃ pana viseso, evaṃ uppanne arūpāvacaracitte so bhikkhu yathā nāma yānapputoḷi kumbhimukhādīnaṃ aññataraṃ nīlapilotikāya vā pītalohitodātādīnaṃ vā aññatarāya pilotikāya bandhitvā pekkhamāno puriso vātavegena vā aññena vā kenaci apanītāya pilotikāya ākāsaṃyeva pekkhamāno tiṭṭheyya, evameva pubbe kasiṇamaṇḍalaṃ jhānacakkhunā pekkhamāno viharitvā "ākāso ākāso"ti iminā parikammamanasikārena sahasā apanīte tasmiṃ nimitte ākāsaññeva pekkhamāno viharati. |
11.There is, however, this difference. When the immaterial-sphere conscious- ness has arisen in this way, the bhikkhu, who has been formerly looking at the kasiṇa disk with the jhāna eye finds himself looking at only space after that sign has been abruptly removed by the attention given in the preliminary work thus “space, space. ” He is like a man who has plugged an opening in a [covered] vehicle, a sack or a pot2 with a piece of blue rag or with a piece of rag of some such colour as yellow, red or white and is looking at that, and then when the rag is removed by the force of the wind or by some other agency, he finds himself looking at space. |
Ettāvatā cesa "sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharatī"ti vuccati (vibha. 508; dī. ni. 2.129). |
12.And at this point it is said: “With the complete surmounting (samatikkamā) of perceptions of matter, with the disappearance of perceptions of resistance, with non-attention to perceptions of variety, [aware of] ‘unbounded space,’ he enters upon and dwells in the base consisting of boundless space” (Vibh 245). |
277.Tattha sabbasoti sabbākārena, sabbāsaṃ vā anavasesānanti attho. |
13. Herein, complete is in all aspects or of all [perceptions]; without exception, is the meaning. |
Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. |
Of perceptions of matter: both (a) of the fine-material jhānas mentioned [here] under the heading of “perception,” and (b) of those things that are their object. |
Rūpāvacarajjhānampi hi rūpanti vuccati "rūpī rūpāni passatī"tiādīsu (dī. ni. 2.129), tassa ārammaṇampi "bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī"tiādīsu (dī. ni. 2.173), tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. |
For (a) the jhāna of the fine-material sphere is called “matter” in such passages as “Possessed of visible matter he sees instances of matter” (D II 70; M II 12), and (b) it is its object too [that is called “matter”] in such passages as “He sees instances of visible matter externally … fair and ugly” (D II 110; M II 13).3 Consequently, here the words “perception of matter” (rūpa-saññā—lit. “matter-perceptions”), in the sense of “perceptions about matter,” are used (a) for fine-material jhāna stated thus under the headings of “perceptions.” |
Rūpaṃ saññā assāti rūpasaññaṃ. |
[Also] (b) it has the label (saññā) “matter” (rūpa), thus it (the jhāna’s object) is “labelled matter” (rūpa-saññā); |
Rūpaṃ assa nāmanti vuttaṃ hoti. |
what is meant is that “matter” is its name. |
Pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. |
So it should be understood that this is also a term for (b) what is classed as the earth kasiṇa, etc., which is the object of that [jhāna].4 [329] |
Samatikkamāti virāgā nirodhā ca. |
14.With the surmounting: with the fading away and with the cessation. |
Kiṃ vuttaṃ hoti? |
What is meant? |
Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetuñceva nirodhahetuñca ākāsānañcāyatanaṃ upasampajja viharati. |
With the fading away and with the cessation, both because of the fading away and because of the cessation, either in all aspects or without exception, of these perceptions of matter, reckoned as jhāna, which number fifteen with the [five each of the] profitable, resultant and functional,5 and also of these things labelled matter, reckoned as objects [of those perceptions], which number nine with the earth kasiṇa, etc., (§1) he enters upon and dwells in the base consisting of boundless space. |
Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti. |
For he cannot enter upon and dwell in that without completely surmounting perceptions of matter. |
Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti. |
15.Herein, there is no surmounting of these perceptions in one whose greed for the object [of those perceptions] has not faded away; and when the perceptions have been surmounted, their objects have been surmounted as well. |
Tasmā ārammaṇasamatikkamaṃ avatvā "tattha katamā rūpasaññā ? |
That is why in the Vibhaṅga only the surmounting of the perceptions and not that of the objects is mentioned as follows: “Herein, what are perceptions of matter? |
Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. |
They are the perception, perceiving, perceivedness, in one who has attained a fine- material-sphere attainment or in one who has been reborn there or in one who is abiding in bliss-(sukha) there in this present life. These are what are called perceptions of matter. |
Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. |
These perceptions of matter are passed, surpassed, surmounted. |
Tena vuccati sabbaso rūpasaññānaṃ samatikkamā"ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto. |
Hence, ‘With the complete surmounting of perceptions of matter’ is said” (Vibh 261). |
Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiññeva ārammaṇe paṭhamajjhānādīni viya. |
Because these attainments have to be reached by surmounting the object; they are not to be reached by retaining the same object as in the first and subsequent jhānas. |
Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā. |
[Threrefore] But this commentary should be understood to deal also with the surmounting of the object. |
278.Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā. |
16. With the disappearance of perceptions of resistance: perceptions of resistance are perceptions arisen through the impact of the physical base consisting of the eye, etc., and the respective objects consisting of visible objects etc.; |
Rūpasaññādīnaṃ etamadhivacanaṃ. |
and this is a term for perception of visible objects (rūpa) and so on, |
Yathāha – "tattha katamā paṭighasaññā? |
according as it is said: “Here, what are perceptions of resistance? |
Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo"ti (vibha. 603). |
Perceptions of visible objects, perceptions of sounds, perceptions of odours, perceptions of flavours, perceptions of tangible objects—these are called ‘perceptions of resistance’” (Vibh 261); |
Tāsaṃ kusalavipākānaṃ pañcannaṃ, akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti. |
with the complete disappearance, the abandoning, the non-arising, of these ten kinds of perceptions of resistance, that is to say, of the five profitable-resultant and five unprofitable-resultant;6 causing their non-occurrence, is what is meant. |
Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi. |
17.Of course, these are not to be found in one who has entered upon the first jhāna, etc., either; |
Na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati. |
for consciousness at that time does not occur by way of the five doors. |
Evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsamettha vacanaṃ veditabbaṃ. |
Still [330] the mention of them here should be understood as a recommendation of this jhāna for the purpose of arousing interest in it, just as in the case of the fourth jhāna there is mention of the pleasure and pain already abandoned elsewhere, and in the case of the third path there is mention of the [false] view of personality, etc., already abandoned earlier. |
Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassāpi na santi, atha kho na pahīnattā na santi. |
18. Or alternatively, though these are also not to be found in one who has attained the fine-material sphere, still their not being there is not due to their having been abandoned; |
Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti. |
for development of the fine-material sphere does not lead to fading of greed for materiality, and the occurrence of those [fine-material jhānas] is actually dependent on materiality. |
Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. |
But this development [of the immaterial] does lead to the fading of greed for materiality. |
Tasmā tā ettha pahīnāti vattuṃ vaṭṭati. |
Therefore it is allowable to say that they are actually abandoned here; |
Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. |
and not only to say it, but to maintain it absolutely. |
Tāsañhi ito pubbe appahīnattāyeva paṭhamaṃ jhānaṃ samāpannassa saddo "kaṇṭako"ti (a. ni. 10.72) vutto bhagavatā. |
19.In fact it is because they have not been abandoned already before this that it was said by the Blessed One that sound is a thorn to one who has the first jhāna (A V 135). |
Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā (vibha. 226) santavimokkhatā (ma. ni. 1.66) ca vuttā. |
And it is precisely because they are abandoned here that the imperturbability (see Vibh 135) of the immaterial attainments and their state of peaceful liberation are mentioned (M I 33), |
Āḷāro ca kālāmo arūpasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkamantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192). |
and that Āḷāra Kālāma neither saw the five hundred carts that passed close by him nor heard the sound of them while he was in an immaterial attainment (D II 130). |
279.Nānattasaññānaṃamanasikārāti nānatte vā gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. |
20.With non-attention to perceptions of variety: either to perceptions occurring with variety as their domain or to perceptions themselves various. |
Yasmā hi etā "tattha katamā nānattasaññā? |
For “perceptions of variety” are so called [for two reasons]: |
Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo"ti evaṃ vibhaṅge (vibha. 604) vibhajitvā vuttā idha adhippetā asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasākusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā nānattasaññāti vuttā. |
firstly, because the kinds of perception included along with the mind element and mind-consciousness element in one who has not attained—which kinds are intended here as described in the Vibhaṅga thus: “Herein, what are perceptions of variety? The perception, perceiving, perceivedness, in one who has not attained and possesses either mind element or mind- consciousness element in one who has not attained and possesses either mind element or mind-consciousness element: these are called ‘perceptions of variety’” (Vibh 261)—occur with respect to a domain that is varied in individual essence with the variety classed as visible-object, sound, etc.; and secondly, because the forty-four kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, twelve kinds of unprofitable perception, eleven kinds of sense-sphere profitable resultant perception, two kinds of unprofitable-resultant perception, and eleven kinds of sense-sphere functional perception—themselves have variety, have various individual essences, and are dissimilar from each other. |
Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. |
With the complete non-attention to, non-adverting to, non-reaction to, non-reviewing of, these perceptions of variety; |
Yasmā tā nāvajjeti, na manasi karoti, na paccavekkhati, tasmāti vuttaṃ hoti. |
what is meant is that because he does not advert to them, give them attention or review them, therefore … |
Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti. |
21.And [two things] should be understood: firstly, that because the earlier perceptions of matter and perceptions of resistance do not exist even in the kind of existence produced by this jhāna on rebirth, |
Pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ samatikkamā atthaṅgamāti dvedhāpi abhāvoyeva vutto. |
let alone when this jhāna is entered upon and dwelt in that existence; [331] their absence is stated here in two ways as “surmounting” and “disappearance”. |
Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyasaññā, dasākusalasaññāti imā sattavīsatisaññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. |
and secondly, in the case of perceptions of variety, “non-attention” to them is said because twenty-seven kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, nine kinds of functional perception, and ten kinds of unprofitable perception—still exist in the kind of existence produced by this jhāna. |
Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati, tā pana manasikaronto asamāpanno hotīti. |
For when he enters upon and dwells in this jhāna there too, he does so by non-attention to them also, but he has not attained when he does give attention to them. |
Saṅkhepato cettha rūpasaññānaṃ samatikkamāti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. |
22.And here briefly it should be understood that the abandoning of all fine- material-sphere states is signified by the words with the surmounting of perceptions of matter, |
Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārāti iminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo. |
and the abandoning of and non-attention to all sense-sphere consciousness and its concomitants is signified by the words with the disappearance of perceptions of resistance, with non-attention to perceptions of variety. |
280.Ananto ākāsoti ettha nāssa uppādanto vā vayanto vā paññāyatīti ananto. |
23.Unbounded space: here it is called “unbounded” (ananta, lit. endless) because neither its end as its arising nor its end as its fall are made known.7 |
Ākāsoti kasiṇugghāṭimākāso vuccati. |
It is the space left by the removal of the kasiṇa that is called “space.” |
Manasikāravasenāpi cettha anantatā veditabbā. |
And here unboundedness (endlessness) should be understood as [referring to] the attention also, |
Teneva vibhaṅge vuttaṃ "tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso"ti (vibha. 605). |
which is why it is said in the Vibhaṅga: “He places, settles his consciousness in that space, he pervades unboundedly (anantaṃ), hence ‘unbounded (ananto) space’ is said” (Vibh 262). |
Ākāsānañcāyatanaṃupasampajja viharatīti ettha pana nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantameva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ. |
24. He enters upon and dwells in the base consisting of boundless space: it has no bound (anta), and thus it is unbounded (ananta). What is spatially unbounded (ākāsaṃ anantaṃ) is unbounded space (ākāsānantaṃ). Unbounded space is the same as boundless space (ākāsānañcaṃ—lit. space-boundlessness). That “boundless space” is a “base” (āyatana) in the sense of habitat for the jhāna whose nature it is to be associated with it, as the “deities’ base” is for deities, thus it is the “base consisting of boundless space” (ākāsānañcāyatana). |
Upasampajja viharatīti tamākāsānañcāyatanaṃ patvā nipphādetvā tadanurūpena iriyāpathavihārena viharatīti. |
He enters and dwells in: having reached that base consisting of boundless space, having caused it to be produced, he dwells (viharati) with an abiding (vihāra) consisting in postures that are in conformity with it. |
Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā. |
This is the detailed explanation of the base consisting of boundless space as a meditation subject. |
Viññāṇañcāyatanakathā Table view Original pali |
281.Viññāṇañcāyatanaṃ bhāvetukāmena pana pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena "āsannarūpāvacarajjhānapaccatthikā ayaṃ samāpatti, no ca viññāṇañcāyatanamiva santā"ti ākāsānañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya viññāṇañcāyatanaṃ santato manasikaritvā taṃ ākāsaṃ pharitvā pavattaviññāṇaṃ "viññāṇaṃ viññāṇa"nti punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. |
25.When he wants to develop the base consisting of boundless consciousness, he must first achieve mastery in the five ways in the attainment of the base consisting of boundless space. Then he should see the danger in the base consisting of boundless space in this way: “This attainment has fine-material jhāna as its near enemy, and it is not as peaceful as the base consisting of boundless consciousness. ” So having ended his attachment to that, he should give his attention to the base consisting of boundless consciousness as peaceful, adverting again and again as “consciousness, consciousness” to the consciousness that occurred pervading that space [as its object]. He should give it attention, review it, and strike at it with applied and sustained thought; |
"Anantaṃ ananta"nti pana na manasikātabbaṃ. |
but he should not give attention [simply] in this way “boundless, boundless. ”8 |
Tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. |
26. As he directs his mind again and again on to that sign in this way, the hindrances are suppressed, mindfulness is established, and his mind becomes concentrated in access. |
So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. |
He cultivates that sign again and again, develops and repeatedly practices it. |
Tassevaṃ karoto ākāse ākāsānañcāyatanaṃ viya ākāsaphuṭe viññāṇe viññāṇañcāyatanacittaṃ appeti. |
As he does so, consciousness belonging to the base consisting of boundless consciousness arises in absorption with the [past] consciousness that pervaded the space [as its object], just as that belonging to the base consisting of boundless space did with the space [as its object]. |
Appanānayo panettha vuttanayeneva veditabbo. |
But the method of explaining the process of absorption should be understood in the way already described. |
Ettāvatā cesa "sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharatī"ti (vibha. 508; dī. ni. 2.129) vuccati. |
27. And at this point it is said: “By completely surmounting (samatikkamma) the base consisting of boundless space, [aware of] ‘unbounded consciousness,’ he enters upon and dwells in the base consisting of boundless consciousness” (Vibh 245). |
282.Tattha sabbasoti idaṃ vuttanayameva. |
28. Herein, completely is as already explained. |
Ākāsānañcāyatanaṃ samatikkammāti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi. |
By … surmounting the base consisting of boundless space: the jhāna is called the “base consisting of boundless space” in the way already stated (§24), and its object is so called too. |
Ārammaṇampi hi purimanayeneva ākāsānañcañca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākāsānañcāyatanaṃ. |
For the object, too, is “boundless space” (ākāsānañcaṃ) in the way already stated (§24), and then, because it is the object of the first immaterial jhāna, it is its “base” in the sense of habitat, as the “deities’ base” is for deities, thus it is the “base consisting of boundless space.” |
Tathā ākāsānañcañca taṃ tassa jhānassa sañjātihetuttā "kambojā assānaṃ āyatana"ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākāsānañcāyatanaṃ. |
Likewise: it is “boundless space,” and then, because it is the cause of the jhāna’s being of that species, it is its “base” in the sense of locality of the species, as Kambojā is the “base” of horses, thus it is the “base consisting of boundless space” in this way also. |
Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā "ākāsānañcāyatanaṃ samatikkammā"ti idaṃ vuttanti veditabbaṃ. |
So it should be understood that the words, “By … surmounting the base consisting of boundless space” include both [the jhāna and its object] together, since this base consisting of boundless consciousness is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, and by not giving attention to, both the jhāna and its object. |
Anantaṃ viññāṇanti taṃyeva ananto ākāsoti evaṃ pharitvā pavattaviññāṇaṃ "anantaṃ viññāṇa"nti evaṃ manasikarontoti vuttaṃ hoti. |
29.Unbounded consciousness: What is meant is that he gives his attention thus “unbounded consciousness” to that same consciousness that occurred in pervading [as its object the space] as “unbounded space.” |
Manasikāravasena vā anantaṃ. |
Or “unbounded” refers to the attention. |
So hi tamākāsārammaṇaṃ viññāṇaṃ anavasesato manasikaronto "ananta"nti manasi karoti. |
For when he gives attention without reserve to the consciousness that had the space as its object, then the attention he gives to it is “unbounded. ” |
Yaṃ pana vibhaṅge vuttaṃ "anantaṃ viññāṇanti, taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti, anantaṃ pharati, tena vuccati anantaṃ viññāṇa"nti (vibha. 610). |
30. For it is said in the Vibhaṅga: “‘Unbounded consciousness’: he gives attention to that same space pervaded by consciousness, he pervades boundlessly, hence ‘unbounded consciousness’ is said” (Vibh 262). |
Tattha viññāṇenāti upayogatthe karaṇavacanaṃ veditabbaṃ. |
But in that passage (taṃ yeva ākāsaṃ viññāṇena phuṭaṃ) the instrumental case “by consciousness” must be understood in the sense of accusative; |
Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti, anantaṃ pharati taññeva ākāsaṃ phuṭaṃ viññāṇaṃ manasi karotīti vuttaṃ hoti. |
for the teachers of the commentary explain its meaning in that way. What is meant by “He pervades boundlessly” is that “he gives attention to that same consciousness which had pervaded that space” (taṃ yeva ākāsaṃ phuṭaṃ viññāṇaṃ). |
Viññāṇañcāyatanaṃ upasampajja viharatīti ettha pana nāssa antoti anantaṃ. |
31. He enters upon and dwells in the base consisting of boundless consciousness: [333] it has no bound (anta, lit. end), thus it is unbounded (ananta). |
Anantameva ānañcaṃ. |
What is unbounded is boundless (ānañca lit. unboundedness), |
Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ. |
and unbounded consciousness is called “boundless consciousness,” that is “viññāṇañcaṃ” [in the contracted form] instead of “viññāṇānañcaṃ” [which is the full number of syllables]. |
Ayañhettha rūḷhīsaddo. |
This is an idiomatic form. |
Taṃ viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ. |
That boundless consciousness (viññāṇañca) is the base (āyatana) in the sense of foundation for the jhāna whose nature it is to be associated with it, as the “deities’ base” is for deities, thus it is the “base consisting of boundless consciousness” (viññāṇañcāyatana). |
Sesaṃ purimasadisamevāti. |
The rest is the same as before. |
Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā. |
This is the detailed explanation of the base consisting of boundless consciousness as a meditation subject. |
Ākiñcaññāyatanakathā Table view Original pali |
283.Ākiñcaññāyatanaṃ bhāvetukāmena pana pañcahākārehi viññāṇañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena "āsannaākāsānañcāyatanapaccatthikā ayaṃ samāpatti, no ca ākiñcaññāyatanamiva santā"ti viññāṇañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya ākiñcaññāyatanaṃ santato manasikaritvā tasseva viññāṇañcāyatanārammaṇabhūtassa ākāsānañcāyatanaviññāṇassa abhāvo suññatā vivittākāro manasikātabbo. |
32.When he wants to develop the base consisting of nothingness, he must first achieve mastery in the five ways in the attainment in the base consisting of boundless consciousness. Then he should see the danger in the base consisting of boundless consciousness in this way: “This attainment has the base consisting of boundless space as its near enemy, and it is not as peaceful as the base consisting of nothingness. ” So having ended his attachment to that, he should give his attention to the base consisting of nothingness as peaceful. He should give attention to the [present] non-existence, voidness, secluded aspect, of that same [past] consciousness belonging to the base consisting of boundless space, which became the object of [the consciousness belonging to] the base consisting of boundless consciousness. |
Kathaṃ? |
How does he do this? |
Taṃ viññāṇaṃ amanasikaritvā "natthi natthī"ti vā, "suññaṃ suñña"nti vā, "vivittaṃ vivitta"nti vā punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. |
33. Without giving [further] attention to that consciousness, he should [now] advert again and again in this way, “there is not, there is not,” or “void, void,” or “secluded, secluded,” and give his attention to it, review it, and strike at it with thought and applied thought. |
Tassevaṃ tasmiṃ nimitte cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. |
34.As he directs his mind on to that sign thus, the hindrances are suppressed, mindfulness is established, and his mind becomes concentrated in access. |
So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. |
He cultivates that sign again and again, develops and repeatedly practices it. |
Tassevaṃ karoto ākāse phuṭe mahaggataviññāṇe viññāṇañcāyatanaṃ viya tasseva ākāsaṃ pharitvā pavattassa mahaggataviññāṇassa suññavivittanatthibhāve ākiñcaññāyatanacittaṃ appeti. |
As he does so, consciousness belonging to the base consisting of nothingness arises in absorption, making its object the void, secluded, non-existent state of that same [past] exalted consciousness that occurred in pervading the space, just as the [consciousness belonging to the] base consisting of boundless consciousness did the [then past] exalted consciousness that had pervaded the space. |
Etthāpi ca appanānayo vuttanayeneva veditabbo. |
And here too the method of explaining the absorption should be understood in the way already described. |
Ayaṃ pana viseso, tasmiṃ hi appanācitte uppanne so bhikkhu yathā nāma puriso maṇḍalamāḷādīsu kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāneva uṭṭhāya pakkantesu bhikkhūsu āgantvā dvāre ṭhatvā puna taṃ ṭhānaṃ olokento suññameva passati, vivittameva passati. |
35.But there is this difference. Suppose a man sees a community of bhikkhus gathered together in a meeting hall or some such place and then goes elsewhere; then after the bhikkhus have risen at the conclusion of the business for which they had met and have departed, the man comes back, and as he stands in the doorway looking at that place again, he sees it only as void, he sees it only as secluded, |
Nāssa evaṃ hoti "ettakā nāma bhikkhū kālaṅkatā vā disāpakkantā vā"ti, atha kho suññamidaṃ vivittanti natthibhāvameva passati, evameva pubbe ākāse pavattitaviññāṇaṃ viññāṇañcāyatanajjhānacakkhunā passanto viharitvā "natthi natthī"tiādinā parikammamanasikārena antarahite tasmiṃ viññāṇe tassa apagamasaṅkhātaṃ abhāvameva passanto viharati. |
he does not think, “So many bhikkhus have died, so many have left the district,” but rather [334] he sees only the non-existence thus, “This is void, secluded”—so too, having formerly dwelt seeing with the jhāna eye belonging to the base consisting of boundless consciousness the [earlier] consciousness that had occurred making the space its object, [now] when that consciousness has disappeared owing to his giving attention to the preliminary work in the way beginning, “There is not, there is not,” he dwells seeing only its non- existence, in other words, its departedness when this consciousness has arisen in absorption. |
Ettāvatā cesa "sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharatī"ti (vibha. 508; dī. ni. 2.129) vuccati. |
36.And at this point it is said: “By completely surmounting the base consisting of boundless consciousness, [aware that] ‘There is nothing,’ he enters upon and dwells in the base consisting of nothingness” (Vibh 245). |
284.Idhāpi sabbasoti idaṃ vuttanayameva. |
37. Herein, completely is as already explained. |
Viññāṇañcāyatananti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi. |
By … surmounting the base consisting of boundless consciousness: here too the jhāna is called the “base consisting of boundless consciousness” in the way already stated, and its object is so-called too. |
Ārammaṇampi hi purimanayeneva viññāṇañcañca taṃ dutiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti viññāṇañcāyatanaṃ. |
For the object too is “boundless consciousness” (viññāṇañcaṃ) in the way already stated, and then, because it is the object of the second immaterial jhāna, it is its “base” in the sense of habitat, as the “deities’ base” is for deities, thus it is the “base consisting of boundless consciousness.” |
Tathā viññāṇañcañca taṃ tasseva jhānassa sañjātihetuttā "kambojā assānaṃ āyatana"ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi viññāṇañcāyatanaṃ. |
Likewise it is “boundless consciousness,” and then because it is the cause of the jhāna’s being of that species, it is its “base” in the sense of locality of the species, as Kambojā is the “base” of horses, thus it is the “base consisting of boundless consciousness” in this way also. |
Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā viññāṇañcāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ. |
So it should be understood that the words, “By … surmounting the base consisting of boundless consciousness” include both [the jhāna and its object] together, since this base consisting of nothingness is to be entered upon and dwelt in precisely by surmounting, by causing the non- occurrence of, by not giving attention to, both jhāna and its object. |
Natthi kiñcīti natthi natthi, suññaṃ suññaṃ, vivittaṃ vivittanti evaṃ manasikarontoti vuttaṃ hoti. |
38. There is nothing (natthi kiñci): what is meant is that he gives his attention thus, “there is not, there is not,” or “void, void,” or “secluded, secluded.” |
Yampi vibhaṅge vuttaṃ "natthi kiñcīti taññeva viññāṇaṃ abhāveti vibhāveti antaradhāpeti natthi kiñcīti passati, tena vuccati natthi kiñcī"ti, taṃ kiñcāpi khayato sammasanaṃ viya vuttaṃ, atha khvassa evameva attho daṭṭhabbo. |
It is said in the Vibhaṅga: “‘There is nothing’: he makes that same consciousness non-existent, makes it absent, makes it disappear, sees that ‘there is nothing’, hence ‘there is nothing’ is said” (Vibh 262), which is expressed in a way that resembles comprehension [by insight] of liability to destruction, nevertheless the meaning should be understood in the way described above. |
Tañhi viññāṇaṃ anāvajjento amanasikaronto apaccavekkhanto kevalamassa natthibhāvaṃ suññabhāvaṃ vivittabhāvameva manasikaronto abhāveti vibhāveti antaradhāpetīti vuccati, na aññathāti. |
For the words “He makes that same consciousness non-existent, makes it absent, makes it disappear” are said of one who does not advert to it or gives attention to it or review it, and only gives attention to its non-existence, its voidness, its secludedness; they are not meant in the other way (Cf. XXI.17). |
Ākiñcaññāyatanaṃ upasampajja viharatīti ettha pana nāssa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. |
39.He enters upon and dwells in the base consisting of nothingness: it has no owning (kiñcana),9 this it is non-owning (akiñcana); what is meant is that it has not even the mere act of its dissolution remaining. |
Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. |
The state (essence) of non-owning is nothingness (ākiñcañña). This is a term for the disappearance of the consciousness belonging to the base consisting of boundless space. |
Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena āyatanamassa jhānassa devānaṃ devāyatanamivāti ākiñcaññāyatanaṃ. |
That nothingness is the “base” in the sense of foundation for that jhāna, as the “deities’ base” is for deities, thus it is the “base consisting of nothingness.” |
Sesaṃ purimasadisamevāti. |
The rest is as before. |
Ayaṃ ākiñcaññāyatanakammaṭṭhāne vitthārakathā. |
This is the detailed explanation of the base consisting of nothingness as a meditation subject. |
Nevasaññānāsaññāyatanakathā Table view Original pali |
285.Nevasaññānāsaññāyatanaṃ bhāvetukāmena pana pañcahākārehi ākiñcaññāyatanasamāpattiyaṃ ciṇṇavasībhāvena "āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpatti, no ca nevasaññānāsaññāyatanaṃ viya santā"ti vā "saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ yadidaṃ nevasaññānāsaññā"ti vā evaṃ ākiñcaññāyatane ādīnavaṃ, upari ānisaṃsañca disvā ākiñcaññāyatane nikantiṃ pariyādāya nevasaññānāsaññāyatanaṃ santato manasikaritvā "sāva abhāvaṃ ārammaṇaṃ katvā pavattitā ākiñcaññāyatanasamāpatti santā santā"ti punappunaṃ āvajjitabbā, manasikātabbā, paccavekkhitabbā, takkāhatā vitakkāhatā kātabbā. |
40. When, however, he wants to develop the base consisting of neither perception nor non-perception, he must first achieve mastery in the five ways in the attainment of the base consisting of nothingness. Then he should see the danger in the base consisting of nothingness and the advantage in what is superior to it in this way: “This attainment has the base consisting of boundless consciousness as its near enemy, and it is not as peaceful as the base consisting of neither perception nor non-perception,” or in this way: “Perception is a boil, perception is a dart … this is peaceful, this is sublime, that is to say, neither perception nor non-perception” (M II 231). So having ended his attachment to the base consisting of nothingness, he should give attention to the base consisting of neither perception non non-perception as peaceful. He should advert again and again to that attainment of the base consisting of nothingness that has occurred making non-existence its object, adverting to it as “peaceful, peaceful,” and he should give his attention to it, review it and strike at it with thought and applied thought. |
Tassevaṃ tasmiṃ nimitte punappunaṃ mānasaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. |
41. As he directs his mind again and again on to that sign in this way, the hindrances are suppressed, mindfulness is established, and his mind becomes concentrated in access. |
So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. |
He cultivates that sign again and again, develops and repeatedly practices it. |
Tassevaṃ karoto viññāṇāpagame ākiñcaññāyatanaṃ viya ākiñcaññāyatanasamāpattisaṅkhātesu catūsu khandhesu nevasaññānāsaññāyatanacittaṃ appeti. |
As he does so, consciousness belonging to the base consisting of neither perception nor non-perception arises in absorption making its object the four [mental] aggregates that constitute the attainment of the base consisting of nothingness, just as the [consciousness belonging to the] base consisting of nothingness did the disappearance of the [previous] consciousness. |
Appanānayo panettha vuttanayeneva veditabbo. |
And here too the method of explaining the absorption should be understood in the way already described. |
Ettāvatā cesa "sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharatī"ti (vibha. 508; dī. ni. 2.129) vuccati. |
42.And at this point it is said: “By completely surmounting the base consisting of nothingness he enters upon and dwells in the base consisting of neither perception nor non-perception” (Vibh 245). |
286.Idhāpi sabbasoti idaṃ vuttanayameva. |
43. Herein, completely is already explained. |
Ākiñcaññāyatanaṃ samatikkammāti etthāpi pubbe vuttanayeneva jhānampi ākiñcaññāyatanaṃ ārammaṇampi. |
By … surmounting the base consisting of nothingness: here too the jhāna is called the “base consisting of nothingness” in the way already stated, and its object is so called too. |
Ārammaṇampi hi purimanayeneva ākiñcaññañca taṃ tatiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākiñcaññāyatanaṃ. |
For the object too is “nothingness” (ākiñcaññaṃ) in the way already stated, and then because it is the object of the third immaterial jhāna, it is its “base” in the sense of habitat, as the “deities’ base” is for deities, thus it is the “base consisting of nothingness.” |
Tathā ākiñcaññañca taṃ tasseva jhānassa sañjātihetuttā kambojā assānaṃ āyatanantiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākiñcaññāyatanaṃ. |
Likewise: it is “nothingness,” and then, because it is the cause of the jhāna’s being of that species, it is its “base” in the sense of locality of the species, as Kambojā is the “base” of horses, thus it is the “base consisting of nothingness” in this way also. |
Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ākiñcaññāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ. |
So it should be understood that the words, “By … surmounting the base consisting of nothingness” include both [the jhāna and its object] together, since the base consisting of neither perception nor non- perception is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, by not giving attention to, both the jhāna and its object. |
Nevasaññānāsaññāyatananti ettha pana yāya saññāya bhāvato taṃ nevasaññānāsaññāyatananti vuccati. |
44.Base consisting of neither perception nor non-perception: then there is he who so practices that there is in him the perception on account of the presence of which this [attainment] is called the “the base consisting of neither perception nor non-perception,” |
Yathā paṭipannassa sā saññā hoti, taṃ tāva dassetuṃ vibhaṅge "nevasaññīnāsaññī"ti uddharitvā "taññeva ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāveti, tena vuccati nevasaññīnāsaññī"ti (vibha. 619) vuttaṃ. |
and in the Vibhaṅga, in order to point out that [person], firstly one specified as “neither percipient nor non-percipient,” it is said, “gives attention to that same base consisting of nothingness as peaceful, he develops the attainment with residual formations, hence ‘neither percipient nor non- percipient’ is said” (Vibh 263). |
Tattha santato manasi karotīti "santā vatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā ṭhassatī"ti evaṃ santārammaṇatāya taṃ santāti manasi karoti. |
45. Herein, he gives attention … as peaceful, means that he gives attention to it as “peaceful” because of the peacefulness of the object thus: “How peaceful this attainment is; for it can make even non-existence its object and still subsist!” |
Santato ce manasi karoti, kathaṃ samatikkamo hotīti? |
If he brings it to mind as “peaceful” then how does there come to be surmounting? |
Asamāpajjitukāmatāya. |
Because there is no actual desire to attain it. |
So hi kiñcāpi taṃ santato manasi karoti, atha khvassa "ahametaṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī"ti esa ābhogo samannāhāro manasikāro na hoti. |
For although he gives attention to it as “peaceful,” yet there is no concern in him or reaction or attention such as “I shall advert to this” or “I shall attain this” or “I shall resolve upon [the duration of] this.” |
Kasmā? |
Why not? |
Ākiñcaññāyatanato nevasaññānāsaññāyatanassa santatarapaṇītataratāya. |
Because the base consisting of neither perception nor non-perception is more peaceful and better than the base consisting of nothingness. |
Yathā hi rājā mahacca rājānubhāvena hatthikkhandhavaragato nagaravīthiyaṃ vicaranto dantakārādayo sippike ekaṃ vatthaṃ daḷhaṃ nivāsetvā ekena sīsaṃ veṭhetvā dantacuṇṇādīhi samokiṇṇagatte anekāni dantavikatiādīni sippāni karonte disvā "aho vata re chekā ācariyā īdisānipi nāma sippāni karissantī"ti evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti "aho vatāhaṃ rajjaṃ pahāya evarūpo sippiko bhaveyya"nti. |
46.Suppose a king is proceeding along a city street with the great pomp of royalty,10 splendidly mounted on the back of an elephant, and he sees craftsmen wearing one cloth tightly as a loin-cloth and another tied round their heads, working at the various crafts such as ivory carving, etc., their limbs covered with ivory dust, etc.; now while he is pleased with their skill, thinking, “How skilled these craft-masters are, and what crafts they practice!” he does not, however, think, “Oh that I might abandon royalty and become a craftsman like that!” |
Taṃ kissa hetu? |
Why not? |
Rajjasiriyā mahānisaṃsatāya. |
Because of the great benefits in the majesty of kings; |
So sippino samatikkamitvāva gacchati. |
he leaves the craftsmen behind and proceeds on his way. |
Evameva esa kiñcāpi taṃ samāpattiṃ santato manasi karoti, atha khvassa "ahametaṃ samāpattiṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī"ti neva esa ābhogo samannāhāro manasikāro hoti. |
So too, though this [meditator] gives attention to that attainment as “peaceful,” yet there is no concern in him or reaction or attention such as “I shall advert to this attainment” or “I shall attain this” or “I shall resolve upon [the duration of] it” or “I shall emerge from it” or “I shall review it. ” |
So taṃ santato manasikaronto pubbe vuttanayena taṃ paramasukhumaṃ appanāppattaṃ saññaṃ pāpuṇāti, yāya nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetīti vuccati. |
47.As he gives attention to it as “peaceful” in the way already described, [337] he reaches the ultra-subtle absorbed perception in virtue of which he is called “neither percipient nor non-percipient,” and it is said of him that “He develops the attainment with residual formations. ” |
Saṅkhārāvasesasamāpattinti accantasukhumabhāvappattasaṅkhāraṃ catutthāruppasamāpattiṃ. |
The attainment with residual formations is the fourth immaterial attainment whose formations have reached a state of extreme subtlety. |
287.Idāni yaṃ taṃ evamadhigatāya saññāya vasena nevasaññānāsaññāyatananti vuccati, taṃ atthato dassetuṃ "nevasaññānāsaññāyatananti nevasaññānāsaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā"ti (vibha. 620) vuttaṃ. |
48.Now, in order to show the meaning of the kind of perception that has been reached, on account of which [this jhāna] is called the “base consisting of neither perception nor non-perception,” it is said: “‘Base consisting of neither perception nor non-perception’: states of consciousness or its concomitants in one who has attained the base consisting of neither perception nor non-perception or in one who has been reborn there or in one who is abiding in bliss-(sukha) there in this present life” (Vibh 263). |
Tesu idha samāpannassa cittacetasikā dhammā adhippetā. |
Of these, what is intended here is the states of consciousness and its concomitants in one who has attained. |
Vacanattho panettha oḷārikāya saññāya abhāvato sukhumāya ca bhāvato nevassa sasampayuttadhammassa jhānassa saññā nāsaññanti nevasaññānāsaññaṃ. |
49.The word meaning here is this: that jhāna with its associated states neither has perception nor has no perception because of the absence of gross perception and the presence of subtle perception, thus it is “neither perception nor non- perception” (n’ eva-saññā-nāsaññaṃ). |
Nevasaññānāsaññañca taṃ manāyatanadhammāyatanapariyāpannattā āyatanañcāti nevasaññānāsaññāyatanaṃ. |
It is “neither perception nor non-perception” and it is a “base” (āyatana) because it is included in the mind-base (manāyatana) and the mental-object base (dhammāyatana), thus it is the “base consisting of neither perception nor non-perception” (nevasaññānāsaññāyatana). |
Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā. |
50. Or alternatively: the perception here is neither perception, since it is incapable of performing the decisive function of perception, nor yet non- perception, since it is present in a subtle state as a residual formation, thus it is “neither perception nor non-perception.” |
Nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ. |
It is “neither perception nor non- perception” and it is a “base” in the sense of a foundation for the other states, thus it is the “base consisting of neither perception nor non-perception. ” |
Na kevalañcettha saññāva edisī, atha kho vedanāpi nevavedanānāvedanā, cittampi nevacittaṃnācittaṃ, phassopi nevaphassonāphasso. |
And here it is not only perception that is like this, but feeling as well is neither-feeling-nor-non-feeling, consciousness is neither-consciousness-nor- non-consciousness, and contact is neither-contact-nor-non-contact, |
Esa nayo sesasampayuttadhammesu. |
and the same description applies to the rest of the associated states; |
Saññāsīsena panāyaṃ desanā katāti veditabbā. |
but it should be understood that this presentation is given in terms of perception. |
Pattamakkhanatelappabhutīhi ca upamāhi esa attho vibhāvetabbo. |
51.And the meaning should be illustrated by the similes beginning with the smearing of oil on the bowl. |
Sāmaṇero kira telena pattaṃ makkhetvā ṭhapesi, taṃ yāgupānakāle thero pattamāharāti āha. |
A novice smeared a bowl with oil, it seems, and laid it aside. When it was time to drink gruel, an elder told him to bring the bowl. |
So "patte telamatthi, bhante"ti āha. |
He said, “Venerable sir, there is oil in the bowl.” |
Tato "āhara, sāmaṇera, telaṃ, nāḷiṃ pūressāmī"ti vutte "natthi, bhante, tela"nti āha. |
But then when he was told, “Bring the oil, novice, I shall fill the oil tube,” he replied, “There is no oil, venerable sir.” |
Tattha yathā antovutthattā yāguyā saddhiṃ akappiyaṭṭhena "telamatthī"ti hoti. |
Herein, just as “There is oil” is in the sense of incompatibility with the gruel because it has been poured into [the bowl] |
Nāḷipūraṇādīnaṃ vasena "natthī"ti hoti. |
and just as “There is no oil” is in the sense of filling the oil tube, etc., |
Evaṃ sāpi saññā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti. |
so too this perception is “neither perception” since it is incapable of performing the decisive function of perception and it is “nor non- perception” because it is present in a subtle form as a residual formation. |
Kiṃ panettha saññākiccanti? |
52.But in this context what is perception’s function? |
Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. |
It is the perceiving of the object, and it is the production of dispassion if [that attainment and its object are] made the objective field of insight. |
Dahanakiccamiva hi sukhodake tejodhātu sañjānanakiccaṃ pesā paṭuṃ kātuṃ na sakkoti. |
But it is not able to make the function of perceiving decisive, as the heat element in tepid11 water is not able to make the function of burning decisive; |
Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. |
and it is not able to produce dispassion by treatment of its objective field with insight in the way that perception is in the case of the other attainments. |
Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi apica āyasmā sāriputto. |
53.There is in fact no bhikkhu capable of reaching dispassion by comprehension of aggregates connected with the base consisting of neither perception nor non- perception unless he has already done his interpreting with other aggregates (see XX.2f. and XXI.23). And furthermore, when the venerable Sāriputta, |
Pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. |
or someone very wise and naturally gifted with insight as he was, is able to do so, |
Sopi "evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī"ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. |
even he has to do it by means of comprehension of groups (XX.2) in this way, “So it seems, these states, not having been, come to be; having come to be, they vanish” (M III 28), and not by means of [actual direct] insight into states one by one as they arise. |
Evaṃ sukhumattaṃ gatā esā samāpatti. |
Such is the subtlety that this attainment reaches. |
Yathā ca pattamakkhanatelūpamāya, evaṃ maggudakūpamāyapi ayamattho vibhāvetabbo. |
54.And this meaning should be illustrated by the simile of the water on the road, as it was by the simile of the oil-smearing on the bowl. |
Maggappaṭipannassa kira therassa purato gacchanto sāmaṇero thokaṃ udakaṃ disvā "udakaṃ, bhante, upāhanā omuñcathā"ti āha. |
A novice was walking in front of an elder, it seems, who had set out on a journey. He saw a little water and said, “There is water, venerable sir, remove your sandals.” |
Tato therena "sace udakamatthi, āhara nhānasāṭikaṃ, nhāyissāmā"ti vutte "natthi, bhante"ti āha. |
Then the elder said, “If there is water, bring me the bathing cloth and let us bathe,” but the novice said, “There is none, venerable sir.” |
Tattha yathā upāhanatemanamattaṭṭhena "udakamatthī"ti hoti, nhāyanaṭṭhena "natthī"ti hoti. |
Herein, just as “There is water” is in the sense of mere wetting of the sandals, and “There is none” is in the sense of bathing, |
Evampi sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti. |
so too, this perception is “neither perception” since it is incapable of performing the decisive function of perception, and it is “nor non-perception” because it is present in a subtle form as a residual formation. |
Na kevalañca etāheva, aññāhipi anurūpāhi upamāhi esa attho vibhāvetabbo. |
55. And this meaning should be illustrated not only by these similes but by other appropriate ones as well. |
Upasampajja viharatīti idaṃ vuttanayamevāti. |
Enters upon and dwells in is already explained. |
Ayaṃ nevasaññānāsaññāyatanakammaṭṭhāne vitthārakathā. |
This is the detailed explanation of the base consisting of neither perception nor non-perception as a meditation subject. |
Pakiṇṇakakathā Table view Original pali |
288.Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha. |
56. Thus has the Peerless Helper told The fourfold immaterial state; |
Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā. |
To know these general matters too Will not be inappropriate. |
289.Āruppasamāpattiyo hi – |
57. For these immaterial states: |
Ārammaṇātikkamato, catassopi bhavantimā; |
While reckoned by the surmounting of The object they are four, the wise |
Aṅgātikkamametāsaṃ, na icchanti vibhāvino. |
Do not admit surmounting of Factors that one can recognize. |
Etāsu hi rūpanimittātikkamato paṭhamā, ākāsātikkamato dutiyā, ākāse pavattitaviññāṇātikkamato tatiyā. |
58. Of these [four], the first is due to surmounting signs of materiality, the second is due to surmounting space, the third is due to surmounting the consciousness that occurred with that space as its object, |
Ākāse pavattitaviññāṇassa apagamātikkamato catutthīti sabbathā ārammaṇātikkamato catassopi bhavantimā āruppasamāpattiyoti veditabbā. |
and the fourth is due to surmounting the disappearance of the consciousness that occurred with that space as its object. So they should be understood as four in number with the surmounting of the object in each case. |
Aṅgātikkamaṃ pana etāsaṃ na icchanti paṇḍitā. |
But the wise do not admit any surmounting of [jhāna] factors; |
Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi. |
for there is no surmounting of factors in them as there is in the case of the fine-material-sphere attainments. |
Sabbāsupi hi etāsu upekkhā, cittekaggatāti dve eva jhānaṅgāni honti. |
Each one has just the two factors, namely equanimity and unification of mind. |
290.Evaṃ santepi – |
59. That being so: |
Suppaṇītatarā honti, pacchimā pacchimā idha; |
They progress in refinement; each Is finer than the one before. |
Upamā tattha viññeyyā, pāsādatalasāṭikā. |
Two figures help to make them known; The cloth lengths, and each palace floor. |
Yathā hi catubhūmikassa pāsādassa heṭṭhimatale dibbanaccagītavāditasurabhigandhamālābhojanasayanacchādanādivasena paṇītā pañcakāmaguṇā paccupaṭṭhitā assu. |
60.Suppose there were a four-storied palace: on its first floor the five objects of sense pleasure were provided in a very fine form as divine dancing, singing and music, and perfumes, scents, garlands, food, couches, clothing, etc., |
Dutiye tato paṇītatarā. |
and on the second they were finer than that, |
Tatiye tato paṇītatarā. |
and on the third finer still, |
Catutthe sabbapaṇītatarā. |
and on the fourth they were finest of all; |
Tattha kiñcāpi tāni cattāripi pāsādatalāneva, natthi nesaṃ pāsādatalabhāvena viseso. |
yet they are still only palace floors, and there is no difference between them in the matter of their state (essence) as palace floors; |
Pañcakāmaguṇasamiddhavisesena pana heṭṭhimato heṭṭhimato uparimaṃ uparimaṃ paṇītataraṃ hoti. |
it is with the progressive refinement of the five objects of sense pleasure that each one is finer than the one below; |
Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu āyāmena ca vitthārena ca samappamāṇā. |
—again suppose there were lengths of cloth of quadruple, triple, double and single thickness, and [made] of thick, thin, thinner, and very thin thread spun by one woman, all the same measure in width and breadth; |
Tattha kiñcāpi tā sāṭikā catassopi āyāmato ca vitthārato ca samappamāṇā, natthi tāsaṃ pamāṇato viseso. |
now although these lengths of cloth are four in number, yet they measure the same in width and breadth, there is no difference in their measurement; |
Sukhasamphassasukhumabhāvamahagghabhāvehi pana purimāya purimāya pacchimā pacchimā paṇītatarā honti, evameva kiñcāpi catūsu etāsu upekkhā, cittekaggatāti etāni dveyeva aṅgāni honti, atha kho bhāvanāvisesena tesaṃ aṅgāni paṇītapaṇītatarabhāvena suppaṇītatarā honti pacchimā pacchimā idhāti veditabbā. |
but in softness to the touch, fineness, and costliness each is finer than the one before;— so too, although there are only the two factors in all four [immaterial states], that is to say, equanimity and unification of mind, still each one should be understood as finer than the one before with the progressive refinement of factors due to successful development. |
291.Evaṃ anupubbena paṇītapaṇītā cetā – |
61.And for the fact that each one of them is finer than the last [there is this figure:] |
Asucimhi maṇḍape laggo, eko tannissito paro; |
One hangs upon a tent that stands On filth; on him another leans. |
Añño bahi anissāya, taṃ taṃ nissāya cāparo. |
Outside a third not leaning stands, Against the last another leans. |
Ṭhito catūhi etehi, purisehi yathākkamaṃ; |
Between the four men and these states The correspondence then is shown, |
Samānatāya ñātabbā, catassopi vibhāvinā. |
And so how each to each relates Can by a man of wit be known. |
Tatrāyamatthayojanā – asucimhi kira dese eko maṇḍapo, atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo laggito viya aṭṭhāsi. |
62.This is how the meaning should be construed. There was a tent in a dirty place, it seems. Then a man arrived, and being disgusted with the dirt, he rested himself on the tent with his hands and remained as if hung or hanging on to it. |
Athāparo āgantvā taṃ maṇḍape laggaṃ purisaṃ nissito. |
Then another man came and leant upon the man hanging on to the tent. |
Athañño āgantvā cintesi "yo esa maṇḍapalaggo, yo ca tannissito, ubhopete duṭṭhitā. |
Then another man came and thought, “The one who is hanging on to the tent and the one who is leaning upon him are both badly off, |
Dhuvo ca nesaṃ maṇḍapapapāte pāto, handāhaṃ bahiyeva tiṭṭhāmī"ti. |
and if the tent falls they will certainly fall.I think I shall stand outside.” |
So tannissitaṃ anissāya bahiyeva aṭṭhāsi. |
So instead of leaning upon the one leaning upon the first, he remained outside. |
Athāparo āgantvā maṇḍapalaggassa ca tannissitassa ca akhemabhāvaṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya aṭṭhāsi. |
Then another arrived, and taking account of the insecurity of the one hanging on to the tent and the one leaning upon him, and fancying that the one standing outside was well placed, he stood leaning upon him. |
Tattha asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ, asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ, maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ, tesaṃ dvinnampi akhemabhāvaṃ cintetvā anissāya taṃ maṇḍapalaggaṃ bahiṭṭhito viya ākāsānañcāyatanaṃ ārammaṇaṃ akatvā tadabhāvārammaṇaṃ ākiñcaññāyatanaṃ, maṇḍapalaggassa tannissitassa ca akhemataṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya ṭhito viya viññāṇābhāvasaṅkhāte bahipadese ṭhitaṃ ākiñcaññāyatanaṃ ārabbha pavattaṃ nevasaññānāsaññāyatanaṃ daṭṭhabbaṃ. |
63.Herein, this is how it should be regarded. The space from which the kasiṇa has been removed is like the tent in the dirty place. The [consciousness of the] base consisting of boundless space, which makes space its object owing to disgust with the sign of the fine-material, is like the man who hangs on to the tent owing to disgust with the dirt. The [consciousness of the] base consisting of boundless consciousness, the occurrence of which is contingent upon [the consciousness of] the base consisting of boundless space whose object is space, is like the man who leans upon the man who hangs on to the tent. The [consciousness of the] base consisting of nothingness, which instead of making [the consciousness of the] base consisting of boundless space its object has the non-existence of that as its object, is like the man who, after considering the insecurity of those two, does not lean upon the one hanging on to the tent, but stands outside. The [consciousness of the] base consisting of neither perception nor non-perception, the occurrence of which is contingent upon [the consciousness of] the base consisting of nothingness, which stands in a place outside, in other words, in the non-existence of [the past] consciousness, is like the man who stands leaning upon the last-named, having considered the insecurity of the one hanging on to the tent and the one leaning upon him, and fancying that the one standing outside is well placed. |
292.Evaṃ pavattamānañca – |
64. And while occurring in this way: |
Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ; |
It takes this for its object since There is no other one as good, |
Diṭṭhadosampi rājānaṃ, vuttihetu jano yathā. |
As men depend upon a king, Whose fault they see, for livelihood. |
Idañhi nevasaññānāsaññāyatanaṃ "āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī"ti evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññassa ārammaṇassa abhāvā ārammaṇaṃ karoteva. |
65. For although this [consciousness of the] base consisting of neither perception nor non-perception has seen the flaw in the base consisting of nothingness in this way, “This attainment has the base consisting of boundless consciousness as its near enemy,” notwithstanding that fact it takes it as its object in the absence of any other. |
Yathā kiṃ? |
Like what? |
Diṭṭhadosampi rājānaṃ vuttihetu yathā jano. |
As men for the sake of livelihood depend on kings whose faults they see. |
Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ "pharusasamācāro aya"nti evaṃ diṭṭhadosampi aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati, evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññaṃ ārammaṇaṃ alabhamānamidaṃ nevasaññānāsaññāyatanaṃ ārammaṇaṃ karoteva. |
For just as, for the sake of livelihood and because they cannot get a livelihood elsewhere, people put up with some king, ruler of all quarters, who is unrestrained, and harsh in bodily, verbal, and mental behaviour, though they see his faults thus, “He is harshly behaved,” so too the [consciousness of the] base consisting of neither perception nor non-perception takes that base consisting of nothingness as its object in spite of seeing its faults in this way, and it does so since it cannot find another [better] object. |
293.Evaṃ kurumānañca – |
66 |
Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ; |
As one who mounts a lofty stair Leans on its railings for a prop, |
Pabbataggañca āruḷho, yathā pabbatamatthakaṃ. |
As one who climbs an airy peak Leans on the mountain’s very top, |
Yathā vā girimārūḷho, attanoyeva jaṇṇukaṃ; |
As one who stands on a crag’s edge Leans for support on his own knees— |
Olubbhati tathevetaṃ, jhānamolubbha vattatīti. |
Each jhāna rests on that below; For so it is with each of these. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Samādhibhāvanādhikāre |
in the treatise on the Development of Concentration |
Āruppaniddeso nāma |
called “The Description of the Immaterial States” |
Dasamo paricchedo. |
The tenth chapter |
11. Concentration—conclusion: nutriment and the elements Original pali |
|
Pali |
Nyanamoli thera - english |
Āhārepaṭikkūlabhāvanā Table view Original pali |
294.Idāni āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto. |
1. Now comes the description of the development of the perception of repulsiveness in nutriment, which was listed as the “one perception”1 next to the immaterial states (III.105). |
Tattha āharatīti āhāro. |
Herein, it nourishes (āharati, lit. “brings on”), thus it is nutriment (āhāra, lit. “bringing on”). |
So catubbidho kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāroti. |
That is of four kinds as: physical nutriment, nutriment consisting of contact, nutriment consisting of mental volition, and nutriment consisting of consciousness.2 |
Ko panettha kimāharatīti? |
2. But what is it here that nourishes (brings on) what? |
Kabaḷīkārāhāro ojaṭṭhamakaṃ rūpaṃ āharati. |
Physical nutriment (kabaliṅkārāhāra) nourishes (brings on) the materiality of the octad that has nutritive essence as eighth:3 |
Phassāhāro tisso vedanā āharati. |
contact as nutriment nourishes (brings on) the three kinds of feeling; |
Manosañcetanāhāro tīsu bhavesu paṭisandhiṃ āharati. |
mental volition as nutriment nourishes (brings on) rebirth- linking in the three kinds of becoming; |
Viññāṇāhāro paṭisandhikkhaṇe nāmarūpaṃ āharati. |
consciousness as nutriment nourishes (brings on) mentality-materiality at the moment of rebirth-linking. |
Tesu kabaḷīkārāhāre nikantibhayaṃ. |
3. Now, when there is physical nutriment there is attachment, which brings peril; |
Phassāhāre upagamanabhayaṃ. |
when there is nutriment as contact there is approaching, which brings peril; |
Manosañcetanāhāre upapattibhayaṃ. |
when there is nutriment as mental volition there is rebirth-linking, which brings peril.4 |
Viññāṇāhāre paṭisandhibhayaṃ. |
|
Evaṃ sappaṭibhayesu ca tesu kabaḷīkārāhāro puttamaṃsūpamena (saṃ. ni. 2.63) dīpetabbo. |
And to show how they bring fear thus, physical nutriment should be illustrated by the simile of the child’s flesh (S II 98), |
Phassāhāro niccammagāvūpamena (saṃ. ni. 2.63). |
contact as nutriment by the simile of the hideless cow (S II 99), |
Manosañcetanāhāro aṅgārakāsūpamena (saṃ. ni. 2.63). |
mental volition as nutriment by the simile of the pit of live coals (S II 99), |
Viññāṇāhāro sattisatūpamenāti (saṃ. ni. 2.63). |
and consciousness as nutriment by the simile of the hundred spears (S II 100). |
Imesu pana catūsu āhāresu asitapītakhāyitasāyitappabhedo kabaḷīkāro āhārova imasmiṃ atthe āhāroti adhippeto. |
4.But of these four kinds of nutriment it is only physical nutriment, classed as what is eaten, drunk, chewed, and tasted, that is intended here as “nutriment” in this sense. |
Tasmiṃ āhāre paṭikkūlākāraggahaṇavasena uppannā saññā āhāre paṭikkūlasaññā. |
The perception arisen as the apprehension of the repulsive aspect in that nutriment is, “perception of repulsiveness in nutriment.” |
Taṃ āhāre paṭikkūlasaññaṃ bhāvetukāmena kammaṭṭhānaṃ uggahetvā uggahato ekapadampi avirajjhantena rahogatena paṭisallīnena asitapītakhāyitasāyitappabhede kabaḷīkārāhāre dasahākārehi paṭikkūlatā paccavekkhitabbā. |
5. One who wants to develop that perception of repulsiveness in nutriment should learn the meditation subject and see that he has no uncertainty about even a single word of what he has learnt. Then he should go into solitary retreat and review repulsiveness in ten aspects in the physical nutriment |
Seyyathidaṃ, gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti. |
classified as what is eaten, drunk, chewed, and tasted, that is to say, as to going, seeking, using, secretion, receptacle, what is uncooked (undigested), what is cooked (digested), fruit, outflow, and smearing. |
295.Tattha gamanatoti evaṃ mahānubhāve nāma sāsane pabbajitena sakalarattiṃ buddhavacanasajjhāyaṃ vā samaṇadhammaṃ vā katvā kālasseva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā pariveṇaṃ sammajjitvā sarīraṃ paṭijaggitvā āsanamārūyha vīsatiṃsa vāre kammaṭṭhānaṃ manasikaritvā uṭṭhāya pattacīvaraṃ gahetvā nijanasambādhāni pavivekasukhāni chāyūdakasampannāni sucīni sītalāni ramaṇīyabhūmibhāgāni tapovanāni pahāya ariyaṃ vivekaratiṃ anapekkhitvā susānābhimukhena siṅgālena viya āhāratthāya gāmābhimukhena gantabbaṃ. |
6. 1. Herein, as to going: even when a man has gone forth in so mighty a dispensation, still after he has perhaps spent all night reciting the Enlightened One’s word or doing the ascetic’ s work, after he has risen early to do the duties connected with the shrine terrace and the Enlightenment-tree terrace, to set out the water for drinking and washing, to sweep the grounds and to see to the needs of the body, after he has sat down on his seat and given attention to his meditation subject twenty or thirty times5 and got up again, then he must take his bowl and [outer] robe, he must leave behind the ascetics’ woods that are not crowded with people, offer the bliss-(sukha) of seclusion, possess shade and water, and are clean, cool, delightful places, he must disregard the Noble Ones’ delight in seclusion, and he must set out for the village in order to get nutriment, as a jackal for the charnel ground. |
Evaṃ gacchatā ca mañcamhā vā pīṭhamhā vā otaraṇato paṭṭhāya pādarajagharagolikavaccādisamparikiṇṇaṃ paccattharaṇaṃ akkamitabbaṃ hoti. |
7.And as he goes thus, from the time when he steps down from his bed or chair he has to tread on a carpet6 covered with the dust of his feet, geckos’ droppings, and so on. |
Tato appekadā mūsikajatukavaccādīhi upahatattā antogabbhato paṭikkūlataraṃ pamukhaṃ daṭṭhabbaṃ hoti. |
Next he has to see the doorstep,7 which is more repulsive than the inside of the room since it is often fouled with the droppings of rats, bats,8 and so on. |
Tato ulūkapārāvatādivaccasammakkhitattā uparimatalato paṭikkūlataraṃ heṭṭhimatalaṃ. |
Next the lower terrace, which is more repulsive than the terrace above since it is all smeared with the droppings of owls, pigeons,9 and so on. |
Tato kadāci kadāci vāteritehi purāṇatiṇapaṇṇehi gilānasāmaṇerānaṃ muttakarīsakheḷasiṅghāṇikāhi vassakāle udakacikkhallādīhi ca saṃkiliṭṭhattā heṭṭhimatalato paṭikkūlataraṃ pariveṇaṃ. |
Next the grounds,10 which are more repulsive than the lower floor since they are defiled by old grass and leaves blown about by the wind, by sick novices’ urine, excrement, spittle and snot, and in the rainy season by water, mud, and so on. |
Pariveṇato paṭikkūlatarā vihāraracchā daṭṭhabbā hoti. |
And he has to see the road to the monastery, which is more repulsive than the grounds. |
Anupubbena pana bodhiñca cetiyañca vanditvā vitakkamāḷake ṭhitena muttarāsisadisaṃ cetiyaṃ morapiñchakalāpamanoharaṃ bodhiṃ devavimānasampattisassirīkaṃ senāsanañca anapaloketvā evarūpaṃ nāma ramaṇīyaṃ padesaṃ piṭṭhito katvā āhārahetu gantabbaṃ bhavissatīti pakkamitvā gāmamaggaṃ paṭipannena khāṇukaṇṭakamaggopi udakavegabhinnavisamamaggopi daṭṭhabbo hoti. |
8.In due course, after standing in the debating lodge11 when he has finished paying homage at the Enlightenment Tree and the shrine, he sets out thinking, “Instead of looking at the shrine that is like a cluster of pearls, and the Enlightenment Tree that is as lovely as a bouquet of peacock’s tail feathers, and the abode that is as fair as a god’s palace, I must now turn my back on such a charming place and go abroad for the sake of food;” and on the way to the village, the view of a road of stumps and thorns and an uneven road broken up by the force of water awaits him. |
Tato gaṇḍaṃ paṭicchādentena viya nivāsanaṃ nivāsetvā vaṇacoḷakaṃ bandhantena viya kāyabandhanaṃ bandhitvā aṭṭhisaṅghātaṃ paṭicchādentena viya cīvaraṃ pārupitvā bhesajjakapālaṃ nīharantena viya pattaṃ nīharitvā gāmadvārasamīpaṃ pāpuṇantena hatthikuṇapaassakuṇapagokuṇapamahiṃsakuṇapamanussakuṇapaahikuṇapakukkurakuṇapānipi daṭṭhabbāni bhavanti. |
9.Next, after he has put on his waist cloth as one who hides an abscess, and tied his waist band as one who ties a bandage on a wound, and robed himself in his upper robes as one who hides a skeleton, and taken out his bowl as one who takes out a pan for medicine, when he reaches the vicinity of the village gate, perhaps the sight of an elephant’s carcass, a horse’s carcass, a buffalo’s carcass, a human carcass, a snake’s carcass, or a dog’s carcass awaits him, |
Na kevalañca daṭṭhabbāni, gandhopi nesaṃ ghānaṃ paṭihanamāno adhivāsetabbo hoti. |
and not only that, but he has to suffer his nose to be assailed by the smell of them. |
Tato gāmadvāre ṭhatvā caṇḍahatthiassādiparissayaparivajjanatthaṃ gāmaracchā oloketabbā honti. |
Next, as he stands in the village gateway, he must scan the village streets in order to avoid danger from savage elephants, horses, and so on. |
Iccetaṃ paccattharaṇādianekakuṇapapariyosānaṃ paṭikkūlaṃ āhārahetu akkamitabbañca daṭṭhabbañca ghāyitabbañca hoti. |
10. So this repulsive [experience] beginning with the carpet that has to be trodden on and ending with the various kinds of carcasses that have to be seen and smelled, [has to be undergone] for the sake of nutriment: |
Aho vata bho paṭikkūlo āhāroti evaṃ gamanato paṭikkūlatā paccavekkhitabbā. |
“Oh, nutriment is indeed a repulsive thing!” This is how repulsiveness should be reviewed as to going. |
296.Kathaṃ pariyesanato? |
11.2. How as to seeking? |
Evaṃ gamanapaṭikkūlaṃ adhivāsetvāpi gāmaṃ paviṭṭhena saṅghāṭipārutena kapaṇamanussena viya kapālahatthena gharapaṭipāṭiyā gāmavīthīsu caritabbaṃ hoti. |
When he has endured the repulsiveness of going in this way, and has gone into the village, and is clothed in his cloak of patches, he has to wander in the village streets from house to house like a beggar with a dish in his hand. |
Yattha vassakāle akkantaakkantaṭṭhāne yāva piṇḍikamaṃsāpi udakacikkhalle pādā pavisanti, ekena hatthena pattaṃ gahetabbaṃ hoti, ekena cīvaraṃ ukkhipitabbaṃ. |
And in the rainy season wherever he treads his feet sink into water and mire up to the flesh of the calves.12 He has to hold the bowl in one hand and his robe up with the other. |
Gimhakāle vātavegena samuṭṭhitehi paṃsutiṇarajehi okiṇṇasarīrena caritabbaṃ. |
In the hot season he has to go about with his body covered with the dirt, grass, and dust blown about by the wind. |
Taṃ taṃ gehadvāraṃ patvā macchadhovanamaṃsadhovanataṇḍuladhovanakheḷasiṅghāṇikasunakhasūkaravaccādīhi sammissāni kimikulākulāni nīlamakkhikaparikiṇṇāni oḷigallāni ceva candanikaṭṭhānāni ca daṭṭhabbāni honti akkamitabbānipi. |
On reaching such and such a house door he has to see and even to tread in gutters and cesspools covered with blue-bottles and seething with all the species of worms, all mixed up with fish washings, meat washings, rice washings, spittle, snot, dogs’ and pigs’ excrement, and what not, |
Yato tā makkhikā uṭṭhahitvā saṅghāṭiyampi pattepi sīsepi nilīyanti. |
from which flies come up and settle on his outer cloak of patches and on his bowl and on his head. |
Gharaṃ paviṭṭhassāpi keci denti, keci na denti. |
12.And when he enters a house, some give and some do not. |
Dadamānāpi ekacce hiyyo pakkabhattampi purāṇakhajjakampi pūtikummāsapūpādīnipi dadanti. |
And when they give, some give yesterday’s cooked rice and stale cakes and rancid jelly, sauce and so on.13 |
Adadamānāpi kecideva "aticchatha, bhante"ti vadanti, keci pana apassamānā viya tuṇhī honti, keci aññena mukhaṃ karonti, keci "gaccha, re muṇḍakā"tiādīhi pharusavācāhi samudācaranti. |
Some, not giving, say, “Please pass on, venerable sir,” others keep silent as if they did not see him. Some avert their faces. Others treat him with harsh words such as: “Go away, you bald-head.” |
Evaṃ kapaṇamanussena viya gāme piṇḍāya caritvā nikkhamitabbanti. |
When he has wandered for alms in the village in this way like a beggar, he has to depart from it. |
Iccetaṃ gāmappavesanato paṭṭhāya yāva nikkhamanā udakacikkhallādipaṭikkūlaṃ āhārahetu akkamitabbañceva daṭṭhabbañca adhivāsetabbañca hoti. |
13.So this [experience] beginning with the entry into the village and ending with the departure from it, which is repulsive owing to the water, mud, etc., that has to be trodden in and seen and endured, [has to be undergone] for the sake of nutriment: |
Aho vata bho paṭikkūlo āhāroti evaṃ pariyesanato paṭikkūlatā paccavekkhitabbā. |
“Oh, nutriment is indeed a repulsive thing!” This is how repulsiveness should be reviewed as to seeking. |
297.Kathaṃ paribhogato? |
14. 3. How as to using? |
Evaṃ pariyiṭṭhāhārena pana bahigāme phāsukaṭṭhāne sukhanisinnena yāva tattha hatthaṃ na otāreti, tāva tathārūpaṃ garuṭṭhāniyaṃ bhikkhuṃ vā lajjimanussaṃ vā disvā nimantetumpi sakkā hoti. |
After he has sought the nutriment in this way and is sitting at ease in a comfortable place outside the village, then so long as he has not dipped his hand into it he would be able to invite a respected bhikkhu or a decent person, if he saw one, [to share it]; |
Bhuñjitukāmatāya panettha hatthe otāritamatte "gaṇhathā"ti vadantena lajjitabbaṃ hoti. |
but as soon as he has dipped his hand into it out of desire to eat he would be ashamed to say, “Take some.” |
Hatthaṃ pana otāretvā maddantassa pañcaṅgulianusārena sedo paggharamāno sukkhathaddhabhattampi temento muduṃ karoti. |
And when he has dipped his hand in and is squeezing it up, the sweat trickling down his five fingers wets any dry crisp food there may be and makes it sodden. |
Atha tasmiṃ parimaddanamattenāpi sambhinnasobhe ālopaṃ katvā mukhe ṭhapite heṭṭhimadantā udukkhalakiccaṃ sādhenti, uparimā musalakiccaṃ, jivhā hatthakiccaṃ. |
15.And when its good appearance has been spoilt by his squeezing it up, and it has been made into a ball and put into his mouth, then the lower teeth function as a mortar, the upper teeth as a pestle, and the tongue as a hand. |
Taṃ tattha suvānadoṇiyaṃ suvānapiṇḍamiva dantamusalehi koṭṭetvā jivhāya samparivattiyamānaṃ jivhāgge tanupasannakheḷo makkheti, vemajjhato paṭṭhāya bahalakheḷo makkheti, dantakaṭṭhena asampattaṭṭhāne dantagūthako makkheti. |
It gets pounded there with the pestle of the teeth like a dog’s dinner in a dog’s trough, while he turns it over and over with his tongue; then the thin spittle at the tip of the tongue smears it, and the thick spittle behind the middle of the tongue smears it, and the filth from the teeth in the parts where a tooth-stick cannot reach smears it. |
So evaṃ vicuṇṇitamakkhito taṅkhaṇaññeva antarahitavaṇṇagandhasaṅkhāraviseso suvānadoṇiyaṃ ṭhitasuvānavamathu viya paramajegucchabhāvaṃ upagacchati. |
16. When thus mashed up and besmeared, this peculiar compound now destitute of the [original] colour and smell is reduced to a condition as utterly nauseating as a dog’s vomit in a dog’s trough. |
Evarūpopi samāno cakkhussa āpāthaṃ atītattā ajjhoharitabbo hotīti evaṃ paribhogato paṭikkūlatā paccavekkhitabbā. |
Yet, notwithstanding that it is like this, it can still be swallowed because it is no longer in range of the eye’s focus. This is how repulsiveness should be reviewed as to using. |
298.Kathaṃ āsayato? |
17.4. How as to secretion? |
Evaṃ paribhogaṃ upagato ca panesa anto pavisamāno yasmā buddhapaccekabuddhānampi raññopi cakkavattissa pittasemhapubbalohitāsayesu catūsu aññataro āsayo hotiyeva. |
Buddhas and Paccekabuddhas and Wheel-turning Monarchs have only one of the four secretions consisting of bile, phlegm, pus and blood, |
Mandapuññānaṃ pana cattāro āsayā honti. |
but those with weak merit have all four. |
Tasmā yassa pittāsayo adhiko hoti, tassa bahalamadhukatelamakkhito viya paramajeguccho hoti. |
So when [the food] has arrived at the stage of being eaten and it enters inside, then in one whose secretion of bile is in excess it becomes as utterly nauseating as if smeared with thick madhuka oil; |
Yassa semhāsayo adhiko hoti, tassa nāgabalapaṇṇarasamakkhito viya. |
in one whose secretion of phlegm in excess it is as if smeared with the juice of nāgabalā leaves;14 |
Yassa pubbāsayo adhiko hoti, tassa pūtitakkamakkhito viya. |
in one whose secretion of pus is in excess it is as if smeared with rancid buttermilk; |
Yassa lohitāsayo adhiko hoti, tassa rajanamakkhito viya paramajeguccho hotīti evaṃ āsayato paṭikkūlatā paccavekkhitabbā. |
and in one whose secretion of blood is in excess it is as utterly nauseating as if smeared with dye. This is how repulsiveness should be reviewed as to secretion. |
299.Kathaṃ nidhānato? |
18. 5. How as to receptacle? |
So imesu catūsu āsayesu aññatarena āsayena makkhito antoudaraṃ pavisitvā neva suvaṇṇabhājane na maṇirajatādibhājanesu nidhānaṃ gacchati. |
When it has gone inside the belly and is smeared with one of these secretions, then the receptacle it goes into is no gold dish or crystal or silver dish and so on. |
Sace pana dasavassikena ajjhohariyati dasa vassāni adhotavaccakūpasadise okāse patiṭṭhahati. |
On the contrary, if it is swallowed by one ten years old, it finds itself in a place like a cesspit unwashed for ten years. |
Sace vīsa, tiṃsa, cattālīsa, paññāsa, saṭṭhi, sattati, asīti, navutivassikena, sace vassasatikena ajjhohariyati. |
If it is swallowed by one twenty years old, thirty, forty, fifty, sixty, seventy, eighty, ninety ears old, |
Vassasataṃ adhotavaccakūpasadise okāse patiṭṭhahatīti evaṃ nidhānato paṭikkūlatā paccavekkhitabbā. |
if it is swallowed by one a hundred years old, it finds itself in a place like a cesspit unwashed for a hundred years. This is how repulsiveness should be reviewed as to receptacle. |
300.Kathaṃ aparipakkato? |
19. 6. How as to what is uncooked (undigested)? |
So panāyamāhāro evarūpe okāse nidhānamupagato yāva aparipakko hoti, tāva tasmiññeva yathāvuttappakāre paramandhakāratimise nānākuṇapagandhavāsitapavanavicarite atiduggandhajegucche padese yathā nāma nidāghe akālameghena abhivuṭṭhamhi caṇḍālagāmadvāraāvāṭe patitāni tiṇapaṇṇakilañjakhaṇḍaahikukkuramanussakuṇapādīni sūriyātapena santattāni pheṇapupphuḷakācitāni tiṭṭhanti, evameva taṃdivasampi hiyyopi tato purime divasepi ajjhohato sabbo ekato hutvā semhapaṭalapariyonaddho kāyaggisantāpakuthitakuthanasañjātapheṇapupphuḷakācito paramajegucchabhāvaṃ upagantvā tiṭṭhatīti evaṃ aparipakkato paṭikkūlatā paccavekkhitabbā. |
After this nutriment has arrived at such a place for its receptacle, then for as long as it remains uncooked it stays in that same place just described, which is shrouded in absolute darkness, pervaded by draughts,15 tainted by various smells of ordure and utterly fetid and loathsome. And just as when a cloud out of season has rained during a drought and bits of grass and leaves and rushes and the carcasses of snakes, dogs and human beings that have collected in a pit at the gate of an outcaste village remain there warmed by the sun’s heat until the pit becomes covered with froth and bubbles, so too, what has been swallowed that day and yesterday and the day before remains there together, and being smothered by the layer of phlegm and covered with froth and bubbles produced by digestion through being fermented by the heat of the bodily fires, it becomes quite loathsome. This is how repulsiveness should be reviewed as to what is uncooked. |
301.Kathaṃ paripakkato? |
20. 7. How as to what is cooked? |
So tattakāyagginā paripakko samāno na suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādibhāvaṃ upagacchati. |
When it has been completely cooked there by the bodily fires, it does not turn into gold, silver, etc., as the ores16 of gold, silver, etc., do [through smelting]. |
Pheṇapupphuḷake pana muñcanto saṇhakaraṇiyaṃ pisitvā nāḷike pakkhittapaṇḍumattikā viya karīsabhāvaṃ upagantvā pakkāsayaṃ, muttabhāvaṃ upagantvā muttavatthiñca pūretīti evaṃ paripakkato paṭikkūlatā paccavekkhitabbā. |
Instead, giving off froth and bubbles, it turns into excrement and fills the receptacle for digested food, like brown clay squeezed with a smoothing trowel and packed into a tube, and it turns into urine and fills the bladder. This is how repulsiveness should be reviewed as to what is cooked. |
302.Kathaṃ phalato? |
21. 8. How as to fruit? |
Sammā paripaccamāno ca panāyaṃ kesalomanakhadantādīni nānākuṇapāni nipphādeti asammāparipaccamāno daddukaṇḍukacchukuṭṭhakilāsasosakāsātisārappabhutīni rogasatāni, idamassa phalanti evaṃ phalato paṭikkūlatā paccavekkhitabbā. |
When it has been rightly cooked, it produces the various kinds of ordure consisting of head hairs, body hairs, nails, teeth, and the rest. When wrongly cooked it produces the hundred diseases beginning with itch, ring-worm, smallpox, leprosy, plague, consumption, coughs, flux, and so on. Such is its fruit. This is how repulsiveness should be reviewed as to fruit. |
303.Kathaṃ nissandato? |
22.9. How as to outflow? |
Ajjhohariyamāno cesa ekena dvārena pavisitvā nissandamāno akkhimhā akkhigūthako kaṇṇamhā kaṇṇagūthakotiādinā pakārena anekehi dvārehi nissandati. |
On being swallowed, it enters by one door, after which it flows out by several doors in the way beginning, “Eye-dirt from the eye, ear- dirt from the ear” (Sn 197). |
Ajjhoharaṇasamaye cesa mahāparivārenāpi ajjhohariyati. |
And on being swallowed it is swallowed even in the company of large gatherings. |
Nissandanasamaye pana uccārapassāvādibhāvaṃ upagato ekakeneva nīhariyati. |
But on flowing out, now converted into excrement, urine, etc., it is excreted only in solitude. |
Paṭhamadivase ca naṃ paribhuñjanto haṭṭhapahaṭṭhopi hoti udaggudaggo pītisomanassajāto. |
On the first day one is delighted to eat it, elated and full of happiness and joy. |
Dutiyadivase nissandento pihitanāsiko hoti vikuṇitamukho jegucchī maṅkubhūto. |
On the second day one stops one’s nose to void it, with a wry face, disgusted and dismayed. |
Paṭhamadivase ca naṃ ratto giddho gadhito mucchitopi ajjhoharitvā dutiyadivase ekarattivāsena viratto aṭṭīyamāno harāyamāno jigucchamāno nīharati. |
And on the first day one swallows it lustfully, greedily, gluttonously, infatuatedly. But on the second day, after a single night has passed, one excretes it with distaste, ashamed, humiliated and disgusted. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; |
23. The food and drink so greatly prized— The crisp to chew, the soft to suck— |
Ekadvārena pavisitvā, navadvārehi sandati. |
Go in all by a single door, But by nine doors come oozing out. |
"Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; |
The food and drink so greatly prized— The crisp to chew, the soft to suck— |
Bhuñjati saparivāro, nikkhāmento nilīyati. |
Men like to eat in company, But to excrete in secrecy. |
"Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; |
The food and drink so greatly prized— The crisp to chew, the soft to suck— |
Bhuñjati abhinandanto, nikkhāmento jigucchati. |
These a man eats with high delight, And then excretes with dumb disgust. |
"Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; |
The food and drink so greatly prized— The crisp to chew, the soft to suck— |
Ekarattiparivāsā, sabbaṃ bhavati pūtika"nti. |
A single night will be enough To bring them to putridity. |
Evaṃ nissandato paṭikkūlatā paccavekkhitabbā. |
This is how repulsiveness should be reviewed as to outflow. |
304.Kathaṃ sammakkhanato? |
24.10. How as to smearing? |
Paribhogakālepi cesa hatthaoṭṭhajivhātālūni sammakkheti. |
At the time of using it he smears his hands, lips, tongue and palate, |
Tāni tena sammakkhitattā paṭikkūlāni honti, yāni dhotānipi gandhaharaṇatthaṃ punappunaṃ dhovitabbāni honti. |
and they become repulsive by being smeared with it. And even when washed, they have to be washed again and again in order to remove the smell. |
Paribhutto samāno yathā nāma odane paccamāne thusakaṇakuṇḍakādīni uttaritvā ukkhalimukhavaṭṭipidhāniyo makkhanti, evameva sakalasarīrānugatena kāyagginā pheṇuddehakaṃ paccitvā uttaramāno dante dantamalabhāvena sammakkheti. |
And, just as, when rice is being boiled, the husks, the red powder covering the grain, etc., rise up and smear the mouth, rim and lid of the cauldron, so too, when eaten it rises up during its cooking and simmering by the bodily fire that pervades the whole body, it turns into tartar, which smears the teeth, |
Jivhātāluppabhutīni kheḷasemhādibhāvena, akkhikaṇṇanāsaadhomaggādike akkhigūthakakaṇṇagūthakasiṅghāṇikāmuttakarīsādibhāvena sammakkheti. |
and it turns into spittle, phlegm, etc., which respectively smear the tongue, palate, etc.; and it turns into eye-dirt, ear-dirt, snot, urine, excrement, etc., which respectively smear the eyes, ears, nose and nether passages. |
Yena sammakkhitāni imāni dvārāni divase divase dhoviyamānānipi neva sucīni, na manoramāni honti. |
And when these doors are smeared by it, they never become either clean or pleasing even though washed every day. |
Yesu ekaccaṃ dhovitvā hattho puna udakena dhovitabbo hoti. |
And after one has washed a certain one of these, the hand has to be washed again.17 |
Ekaccaṃ dhovitvā dvattikkhattuṃ gomayenapi mattikāyapi gandhacuṇṇenapi dhovato pāṭikulyatā vigacchatīti evaṃ sammakkhanato paṭikkūlatā paccavekkhitabbā. |
And after one has washed a certain one of these, the repulsiveness does not depart from it even after two or three washings with cow dung and clay and scented powder. This is how repulsiveness should be reviewed as to smearing. |
305.Tassevaṃ dasahākārehi paṭikkūlataṃ paccavekkhato takkāhataṃ vitakkāhataṃ karontassa paṭikkūlākāravasena kabaḷīkārāhāro pākaṭo hoti. |
25.As he reviews repulsiveness in this way in ten aspects and strikes at it with thought and applied thought, physical nutriment becomes evident to him in its repulsive aspect. |
So taṃ nimittaṃ punappunaṃ āsevati bhāveti bahulīkaroti. |
He cultivates that sign18 again and again, develops and repeatedly practices it. |
Tassevaṃ karoto nīvaraṇāni vikkhambhanti. |
As he does so, the hindrances are suppressed, |
Kabaḷīkārāhārassa sabhāvadhammatāya gambhīrattā appanaṃ appattena upacārasamādhinā cittaṃ samādhiyati. |
and his mind is concentrated in access concentration, but without reaching absorption because of the profundity of physical nutriment as a state with an individual essence. |
Paṭikkūlākāraggahaṇavasena panettha saññā pākaṭā hoti. |
But perception is evident here in the apprehension of the repulsive aspect, |
Tasmā imaṃ kammaṭṭhānaṃ āhāre paṭikkūlasaññā icceva saṅkhaṃ gacchati. |
which is why this meditation subject goes by the name of “perception of repulsiveness in nutriment.” |
Imañca pana āhāre paṭikkūlasaññaṃ anuyuttassa bhikkhuno rasataṇhāya cittaṃ patilīyati patikuṭati pativaṭṭati. |
26. When a bhikkhu devotes himself to this perception of repulsiveness in nutriment, his mind retreats, retracts and recoils from craving for flavours. |
So kantāranittharaṇatthiko viya puttamaṃsaṃ vigatamado āhāraṃ āhāreti yāvadeva dukkhassa nittharaṇatthāya. |
He nourishes himself with nutriment without vanity and only for the purpose of crossing over suffering, as one who seeks to cross over the desert eats his own dead child’s flesh (S II 98). |
Athassa appakasireneva kabaḷīkārāhārapariññāmukhena pañcakāmaguṇiko rāgo pariññaṃ gacchati. |
Then his greed for the five cords of sense desire comes to be fully understood without difficulty by means of the full understanding of the physical nutriment. |
So pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānāti. |
He fully understands the materiality aggregate by means of the full-understanding of the five cords of sense desire. |
Aparipakkādipaṭikkūlabhāvavasena cassa kāyagatāsatibhāvanāpi pāripūriṃ gacchati, asubhasaññāya anulomapaṭipadaṃ paṭipanno hoti. |
Development of mindfulness occupied with the body comes to perfection in him through the repulsiveness of “what is uncooked” and the rest. He has entered upon a way that is in conformity with the perception of foulness. |
Imaṃ pana paṭipattiṃ nissāya diṭṭheva dhamme amatapariyosānataṃ anabhisambhuṇanto sugatiparāyano hotīti. |
And by keeping to this way, even if he does not experience the deathless goal in this life, he is at least bound for a happy destiny. |
Ayaṃ āhāre paṭikkūlasaññābhāvanāya vitthārakathā. |
This is the detailed explanation of the development of the perception of repulsiveness in nutriment. |
Catudhātuvavatthānabhāvanā Table view Original pali |
306.Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto. |
[WORD DEFINITIONS] 27.Now comes the description of the development of the definition of the four elements, which was listed as the “one defining” next to the perception of repulsiveness in nutriment (III.105). |
Tattha vavatthānanti sabhāvūpalakkhaṇavasena sanniṭṭhānaṃ, catunnaṃ dhātūnaṃ vavatthānaṃ catudhātuvavatthānaṃ. |
Herein, “defining” (vavatthāna) is determining by characterizing individual essences. 19 [The compound] catudhātuvavatthāna (“four-element defining”) is [resolvable into] catunnaṃ dhātūnaṃ vavatthānaṃ (“defining of the four elements”). |
Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti atthato ekaṃ. |
“Attention given to elements,” “the meditation subject consisting of elements” and “defining of the four elements” all mean the same thing. |
Tayidaṃ dvidhā āgataṃ saṅkhepato ca vitthārato ca. |
This is given in two ways: in brief and in detail. |
Saṅkhepato mahāsatipaṭṭhāne āgataṃ. |
It is given in brief in the Mahāsatipaṭṭhāna Sutta (D II 294), |
Vitthārato mahāhatthipadūpame rāhulovāde dhātuvibhaṅge ca. |
and in detail in the Mahāhatthipadopama Sutta (M I 185), the Rāhulovāda Sutta (M I 421), and the Dhātuvibhaṅga Sutta (M III 240). |
Tañhi – |
|
"Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati, atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū"ti – |
[TEXTS AND COMMENTARY IN BRIEF] 28. : “Bhikkhus, just as though a skilled butcher or butcher’s apprentice had killed a cow and were seated at the crossroads [348] with it cut up into pieces, so too, bhikkhus, a bhikkhu reviews this body however placed, however disposed, as consisting of elements: In this body there are the earth element, the water element, the fire element, and the air element” 20 (D II 294). |
Evaṃ tikkhapaññassa dhātukammaṭṭhānikassa vasena mahāsatipaṭṭhāne (dī. ni. 2.378) saṅkhepato āgataṃ. |
It is given in brief in the Mahāsatipaṭṭhāna Sutta, for one of quick understanding whose meditation subject is elements, as (above). |
Tassattho – yathā cheko goghātako vā tasseva vā bhattavetanabhato antevāsiko gāviṃ vadhitvā vinivijjhitvā catasso disā gatānaṃ mahāpathānaṃ vemajjhaṭṭhānasaṅkhāte catumahāpathe koṭṭhāsaṃ katvā nisinno assa, evameva bhikkhu catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhitaṃ. |
29. The meaning is this: just as though a clever butcher, or his apprentice who worked for his keep, had killed a cow and divided it up and were seated at the crossroads, reckoned as the intersection of the main roads going in the four directions, having laid it out part by part, so too a bhikkhu reviews the body, however placed because it is in some one of the four postures |
Yathāṭhitattāva yathāpaṇihitaṃ kāyaṃ atthi imasmiṃ kāye pathavīdhātu - pe - vāyodhātūti evaṃ dhātuso paccavekkhati. |
and however disposed because it is so placed, thus: In this body there are the earth element, the water element, the fire element, and the air element. |
Kiṃ vuttaṃ hoti? |
30.What is meant? |
Yathā goghātakassa gāviṃ posentassapi āghātanaṃ āharantassapi āharitvā tattha bandhitvā ṭhapentassapi vadhantassapi vadhitaṃ mataṃ passantassapi tāvadeva gāvītisaññā na antaradhāyati, yāva naṃ padāletvā bilaso na vibhajati. |
Just as the butcher, while feeding the cow, bringing it to the shambles, keeping it tied up after bringing it there, slaughtering it, and seeing it slaughtered and dead, does not lose the perception “cow” so long as he has not carved it up and divided it into parts; |
Vibhajitvā nisinnassa pana gāvīsaññā antaradhāyati, maṃsasaññā pavattati. |
but when he has divided it up and is sitting there, he loses the perception “cow” and the perception “meat” occurs; |
Nāssa evaṃ hoti "ahaṃ gāviṃ vikkiṇāmi, ime gāviṃ harantī"ti. |
he does not think “I am selling cow” or “They are carrying cow away,” |
Atha khvassa "ahaṃ maṃsaṃ vikkiṇāmi, imepi maṃsaṃ haranti"cceva hoti, evameva imassāpi bhikkhuno pubbe bālaputhujjanakāle gihibhūtassapi pabbajitassapi tāvadeva sattoti vā posoti vā puggaloti vā saññā na antaradhāyati, yāva imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ ghanavinibbhogaṃ katvā dhātuso na paccavekkhati. |
but rather he thinks “I am selling meat” or “They are carrying meat away”; so too this bhikkhu, while still a foolish ordinary person—both formerly as a layman and as one gone forth into homelessness—does not lose the perception “living being” or “man” or “person” so long as he does not, by resolution of the compact into elements, review this body, however placed, however disposed, as consisting of elements. |
Dhātuso paccavekkhato pana sattasaññā antaradhāyati, dhātuvaseneva cittaṃ santiṭṭhati. |
But when he does review it as consisting of elements, he loses the perception “living being” and his mind establishes itself upon elements. |
Tenāha bhagavā "seyyathāpi, bhikkhave, dakkho goghātako vā - pe - nisinno assa, evameva kho, bhikkhave, bhikkhu - pe - vāyodhātū"ti. |
That is why the Blessed One said: “Bhikkhus, just as though a skilled butcher … were seated at the crossroads … so too, bhikkhus, a bhikkhu … air element. ” |
307.Mahāhatthipadūpame (ma. ni. 1.300 ādayo) pana – "katamā cāvuso, ajjhattikā pathavīdhātu? |
[IN DETAIL] 31. In the Mahāhatthipadopama Sutta —as follows: “And what is the internal earth element, friends? |
Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. |
Whatever there is internally in oneself that is hard, harsh,21 and clung to (acquired through kamma), |
Seyyathidaṃ, kesā lomā - pe - udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū"ti ca, |
that is to say, head hairs, body hairs, teeth, nails, skin, flesh, sinews, bones, bone marrow, kidney, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, or whatever else there is internally in oneself that is hard, harsh, and clung to— this is called the internal earth element” (M I 185). [349] |
"Katamā cāvuso, ajjhattikā āpodhātu? |
And: “What is the internal water element, friends? |
Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ. |
Whatever there is internally in oneself that is water, watery, and clung to, |
Seyyathidaṃ, pittaṃ - pe - muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā āpodhātū"ti ca, |
that is to say, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine, or whatever else there is internally in oneself that is water, watery, and clung to—this is called the internal water element” (M I 187). |
"Katamā cāvuso, ajjhattikā tejodhātu? |
And: “What is the internal fire element, friends? |
Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ. |
Whatever there is internally in oneself that is fire, fiery, and clung to, |
Seyyathidaṃ, yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā tejodhātū"ti ca, |
that is to say, that whereby one is warmed, ages, and burns up, and whereby what is eaten, drunk, chewed and tasted gets completely digested, or whatever else there is internally in oneself that is fire, fiery, and clung to—this is called the internal fire element” (M I 188). |
"Katamā cāvuso, ajjhattikā vāyodhātu? |
And: “What is the internal air element, friends? |
Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ. |
Whatever there is internally in oneself that is air, airy, and clung to, |
Seyyathidaṃ, uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti vā, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā vāyodhātū"ti ca – |
that is to say, up-going winds, down- going winds, winds in the belly, winds in the bowels, winds that course through all the limbs, in-breath and out-breath, or whatever else there is internally in oneself that is air, airy, and clung to—this is called the internal air element” (M I 188). |
Evaṃ nātitikkhapaññassa dhātukammaṭṭhānikassa vasena vitthārato āgataṃ. |
- it is given in detail for one of not over- quick understanding whose meditation subject is elements— |
Yathā cettha, evaṃ rāhulovādadhātuvibhaṅgesupi. |
and as here so also in the Rāhulovāda and Dhātuvibhaṅga Suttas. |
Tatrāyaṃ anuttānapadavaṇṇanā, ajjhattaṃ paccattanti idaṃ tāva ubhayampi niyakassa adhivacanaṃ. |
32.Here is the commentary on the words that are not clear. Internally in oneself (ajjhattaṃ paccattaṃ): both these words are terms for what is one’s own (niyaka), since what is one’s own is what is produced in one’s own self (attani jātaṃ); |
Niyakaṃ nāma attani jātaṃ sasantānapariyāpannanti attho. |
the meaning is, included in one’s continuity (sasantati-pariyāpanna). |
Tayidaṃ yathā loke itthīsu kathā adhitthīti vuccati, evaṃ attani pavattattā ajjhattaṃ, attānaṃ paṭicca paṭicca pavattattā paccattantipi vuccati. |
This is called “internal” (ajjhanaṃ = adhi + attā, lit. “belonging-to-self”) because it occurs in self (attani—locative case) just as in the world, speech among women (itthīsu—loc. case) is called “[speech] belonging-to-women” (adhitthi). And it is called, “in oneself” (paccattaṃ) because it occurs owing to self (attānaṃ paṭicca). 22 |
Kakkhaḷanti thaddhaṃ. |
33.Hard: rigid. |
Kharigatanti pharusaṃ. |
Harsh: rough. |
Tattha paṭhamaṃ lakkhaṇavacanaṃ, dutiyaṃ ākāravacanaṃ, kakkhaḷalakkhaṇā hi pathavīdhātu, sā pharusākārā hoti, tasmā kharigatanti vuttā. |
Herein, the first is a word for the characteristic, while the second is a word for the mode; for the earth element is characterized as hard, but its mode is rough, which is why it is called “harsh.” |
Upādinnanti daḷhaṃ ādinnaṃ, ahaṃ mamanti evaṃ daḷhaṃ ādinnaṃ, gahitaṃ parāmaṭṭhanti attho. |
Clung to: taken firmly [by kamma]; the meaning is, firmly taken, seized, adhered to, as “I,” “mine” (see §89f.). |
Seyyathidanti nipāto. |
34.That is to say: the word seyyathidaṃ (“that is to say”) is a particle; |
Tassa taṃ katamanti ceti attho. |
its meaning is, “What is that?” |
Tato taṃ dassento "kesā lomā"tiādimāha. |
Next, showing what that is, “head hairs, body hairs,” etc., is said. |
Ettha ca matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā. |
And here the brain must be added since it has to be understood that the earth element needs to be described in twenty modes. |
Yaṃ vā panaññampi kiñcīti avasesesu tīsu koṭṭhāsesu pathavīdhātu saṅgahitā. |
Or whatever else: the earth element included in the remaining three portions. |
Vissandanabhāvena taṃ taṃ ṭhānaṃ appotīti āpo. |
35.[350] It flows (appoti), flows on (pappoti), to such and such a place as a state of streaming, thus it is water (āpo). |
Kammasamuṭṭhānādivasena nānāvidhesu āpesu gatanti āpogataṃ. |
The watery (āpo-gata) is what is gone (gata) among such various kinds of water (āpo) as the kamma-originated, and so on. |
Kiṃ taṃ? |
What is that? |
Āpodhātuyā ābandhanalakkhaṇaṃ. |
It is what has the water element’s characteristic of cohesion. |
Tejanavasena tejo, vuttanayeneva tejesu gatanti tejogataṃ. |
36. Fire (tejo) [is definable] as heating (tejana). The fiery (tejo-gata) is what is gone (gata), in the way already described, among the kinds of fire (tejo). |
Kiṃ taṃ? |
What is that? |
Uṇhattalakkhaṇaṃ. |
It is what has the characteristic of heat. |
Yena cāti yena tejodhātugatena kupitena ayaṃ kāyo santappati, ekāhikajarādibhāvena usumajāto hoti. |
Whereby: by means of which the fire element, when excited, this body is warmed, becomes heated by the state of one- day fever,23 and so on. |
Yena ca jīrīyatīti yena ayaṃ kāyo jīrati, indriyavekallataṃ balaparikkhayaṃ valipalitādibhāvañca pāpuṇāti. |
Ages: whereby this body grows old, reaches the decline of the faculties, loss of strength, wrinkles, grayness, and so on. |
Yena ca pariḍayhatīti yena kupitena ayaṃ kāyo ḍayhati. |
Burns up: whereby, when excited, it causes this body to burn, |
So ca puggalo "ḍayhāmi ḍayhāmī"ti kandanto satadhotasappigosīsacandanādilepañceva tālavaṇṭavātañca paccāsīsati. |
and the person cries out, “I am burning, I am burning!” and longs for ghee a hundred times washed and for gosīsa sandalwood ointment, etc., and for the breeze of a fan. |
Yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti yenetaṃ asitaṃ vā odanādi pītaṃ vā pānakādi khāyitaṃ vā piṭṭhakhajjakādi sāyitaṃ vā ambapakkamadhuphāṇitādi sammā paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho. |
And whereby what is eaten, drunk, chewed and tasted gets completely digested: whereby the boiled rice, etc., that is eaten, or the beverage, etc., that is drunk, or the hard food consisting of flour biscuits, etc., that is chewed, the mango fruit, honey, molasses, etc., that is tasted, gets completely cooked; gets its juice, etc., extracted, is the meaning. |
Ettha ca purimā tayo tejodhātusamuṭṭhānā. |
And here the first three kinds of fire element [that is to say, “is warmed,” “ages,” and “burns up”] are of fourfold origination (XX.27ff.), |
Pacchimo kammasamuṭṭhānova. |
while the last is only kamma-originated. |
Vāyanavasena vāyo, vuttanayeneva vāyesu gatanti vāyogataṃ. |
37.Air (vāyo) [is definable] as blowing (vāyana). The airy (vāyo-gata) is what is gone (gata), in the way already described, among the kinds of air. |
Kiṃ taṃ? |
What is that? |
Vitthambhanalakkhaṇaṃ. |
It is what has the characteristic of distension.24 |
Uddhaṅgamā vātāti uggārahikkādipavattakā uddhaṃ ārohaṇavātā. |
Upgoing winds: winds (forces) mounting upwards that cause the occurrence of vomiting, belching, and so on. |
Adhogamā vātāti uccārapassāvādinīharaṇakā adho orohaṇavātā. |
Down-going winds: winds (forces) descending downwards that expel excrement and urine. |
Kucchisayā vātāti antānaṃ bahivātā. |
Winds in the belly: winds (forces) outside the bowels. |
Koṭṭhāsayā vātāti antānaṃ antovātā. |
Winds in the bowels: winds (forces) inside the bowels. |
Aṅgamaṅgānusārino vātāti dhamanijālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakā vātā. |
Winds that course through all the limbs: winds (forces) that produce flexing, extending, etc., and are distributed over the limbs and the whole body by means of the network of veins (nerves). |
Assāsoti antopavisananāsikavāto. |
In-breath: wind in the nostrils entering in. |
Passāsoti bahinikkhamananāsikavāto. |
Out-breath: wind in the nostrils issuing out. |
Ettha ca purimā pañca catusamuṭṭhānā. |
And here the first five are of fourfold origination. |
Assāsapassāsā cittasamuṭṭhānāva. |
In-breath and out-breath are consciousness-originated. [351] |
Sabbattha yaṃ vā panaññampi kiñcīti iminā padena avasesakoṭṭhāsesu āpodhātuādayo saṅgahitā. |
In each instance the phrase or whatever else comprises respectively the water element, the fire element, or the air element included in the other three portions. |
Iti vīsatiyā ākārehi pathavīdhātu, dvādasahi āpodhātu, catūhi tejodhātu, chahi vāyodhātūti dvācattālīsāya ākārehi catasso dhātuyo vitthāritā hontīti ayaṃ tāvettha pāḷivaṇṇanā. |
38.So the four elements have been detailed in forty-two aspects, that is to say, the earth element in twenty aspects, the water element in twelve, the fire element in four, and the air element in six. This, firstly, is the commentary on the texts here. |
308.Bhāvanānaye panettha tikkhapaññassa bhikkhuno kesā pathavīdhātu, lomā pathavīdhātūti evaṃ vitthārato dhātupariggaho papañcato upaṭṭhāti. |
[METHOD OF DEVELOPMENT IN BRIEF] 39.As regards the method of development here, however, to discern the elements in detail in this way, “The head hairs are the earth element, the body hairs are the earth element,” appears redundant to a bhikkhu of quick understanding. |
Yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātu. |
“What has the characteristic of stiffenedness is the earth element, |
Yaṃ ābandhanalakkhaṇaṃ, ayaṃ āpodhātu. |
what has the characteristic of cohesion is the water element, |
Yaṃ paripācanalakkhaṇaṃ, ayaṃ tejodhātu. |
what has the characteristic of ripening (maturing) is the fire element, |
Yaṃ vitthambhanalakkhaṇaṃ, ayaṃ vāyodhātūti evaṃ manasikaroto panassa kammaṭṭhānaṃ pākaṭaṃ hoti. |
what has the characteristic of distending (supporting) is the air element.” - though the meditation subject becomes clear to him if he gives his attention to it in this way. |
Nātitikkhapaññassa pana evaṃ manasikaroto andhakāraṃ avibhūtaṃ hoti. |
But when one of not over-quick understanding gives his attention to it in this way, it appears obscure and unevident, |
Purimanayena vitthārato manasikarontassa pākaṭaṃ hoti. |
and it only becomes plain to him if he gives his attention to it in the first-mentioned way. |
Kathaṃ ? |
Why? |
Yathā dvīsu bhikkhūsu bahupeyyālaṃ tantiṃ sajjhāyantesu tikkhapañño bhikkhu sakiṃ vā dvikkhattuṃ vā peyyālamukhaṃ vitthāretvā tato paraṃ ubhatokoṭivaseneva sajjhāyaṃ karonto gacchati. |
40.Suppose two bhikkhus are reciting a text with many elided repetitions, then the bhikkhu with the quicker understanding fills out the elided repetitions once or twice, after which he goes on doing the recital with only the two end parts of the elisions. |
Tatra nātitikkhapañño evaṃ vattā hoti "kiṃ sajjhāyo nāmesa oṭṭhapariyāhatamattaṃ kātuṃ na deti, evaṃ sajjhāye kariyamāne kadā tanti paguṇā bhavissatī"ti. |
Here the one of less quick understanding says, “What is he reciting? Why, he does not even give one time to move one’s lips! If the recitation is done like this, when shall we ever get familiar with the text?” |
So āgatāgataṃ peyyālamukhaṃ vitthāretvāva sajjhāyaṃ karoti. |
and so he does his recitation filling out each elision as it comes. |
Tamenaṃ itaro evamāha – "kiṃ sajjhāyo nāmesa pariyosānaṃ gantuṃ na deti, evaṃ sajjhāye kariyamāne kadā tanti pariyosānaṃ gamissatī"ti. |
Then the other says, “What is he reciting? Why, he never lets one get to the end of it! If the recitation is done like this; when shall we ever get to the end of it?” |
Evameva tikkhapaññassa kesādivasena vitthārato dhātupariggaho papañcato upaṭṭhāti. |
So too, the detailed discerning of the elements by head hairs, etc., appears redundant to one of quick understanding, |
Yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātūtiādinā nayena saṅkhepato manasikaroto kammaṭṭhānaṃ pākaṭaṃ hoti. |
though the meditation subject becomes clear to him if he gives his attention to it in brief in this way, “What has the characteristic of stiffenedness is the earth element,” and so on. |
Itarassa tathā manasikaroto andhakāraṃ avibhūtaṃ hoti. |
But when the other gives his attention to it in this way, it appears obscure and unevident, |
Kesādivasena vitthārato manasikarontassa pākaṭaṃ hoti. |
and it only becomes plain to him if he gives his attention in detail by head hairs and so on. |
Tasmā imaṃ kammaṭṭhānaṃ bhāvetukāmena tikkhapaññena tāva rahogatena paṭisallīnena sakalampi attano rūpakāyaṃ āvajjetvā yo imasmiṃ kāye thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātu. |
41.So firstly, one of quick understanding who wants to develop this meditation subject should go into solitary retreat. Then he should advert to his own entire material body and discern the elements in brief in this way: “In this body what is stiffenedness or harshness is the earth element, |
Yo ābandhanabhāvo vā dravabhāvo vā, ayaṃ āpodhātu. |
what is cohesion or fluidity25 [352] is the water element, |
Yo paripācanabhāvo vā uṇhabhāvo vā, ayaṃ tejodhātu. |
what is maturing (ripening) or heat is the fire element, |
Yo vitthambhanabhāvo vā samudīraṇabhāvo vā, ayaṃ vāyodhātūti evaṃ saṃkhittena dhātuyo pariggahetvā punappunaṃ pathavīdhātu āpodhātūti dhātumattato nissattato nijjīvato āvajjitabbaṃ manasikātabbaṃ paccavekkhitabbaṃ. |
what is distension or movement is the air element.” And he should advert and give attention to it and review it again and again as “earth element, water element,” that is to say, as mere elements, not a living being, and soulless. |
Tassevaṃ vāyamamānassa nacireneva dhātuppabhedāvabhāsanapaññāpariggahito sabhāvadhammārammaṇattā appanaṃ appatto upacāramatto samādhi uppajjati. |
42.As he makes effort in this way it is not long before concentration arises in him, which is reinforced by understanding that illuminates the classification of the elements, and which is only access and does not reach absorption because it has states with individual essences as its object. |
Atha vā pana ye ime catunnaṃ mahābhūtānaṃ nissattabhāvadassanatthaṃ dhammasenāpatinā "aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī"ti (ma. ni. 1.306) cattāro koṭṭhāsā vuttā. |
43.Or alternatively, there are these four [bodily] parts mentioned by the General of the Dhamma [the Elder Sāriputta] for the purpose of showing the absence of any living being in the four great primary elements thus: “When a space is enclosed with bones and sinews and flesh and skin, there comes to be the term ‘material form’ (rūpa)” (M I 190). |
Tesu taṃ taṃ antarānusārinā ñāṇahatthena vinibbhujitvā vinibbhujitvā yo etesu thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātūti purimanayeneva dhātuyo pariggahetvā punappunaṃ pathavīdhātu āpodhātūti dhātumattato nissattato nijjīvato āvajjitabbaṃ manasikātabbaṃ paccavekkhitabbaṃ. |
And he should resolve each of these [as a separate entity], separating them out by the hand of knowledge, and then discern them in the way already stated thus: “In these what is stiffenedness or harshness is the earth element. ” And he should again and again advert to them, give attention to them and review them as mere elements, not a living being, not a soul. |
Tassevaṃ vāyamamānassa nacireneva dhātuppabhedāvabhāsanapaññāpariggahito sabhāvadhammārammaṇattā appanaṃ appatto upacāramatto samādhi uppajjati. |
44.As he makes effort in this way, it is not long before concentration arises in him, which is reinforced by understanding that illuminates the classification of the elements, and which is only access and does not reach absorption because it has states with individual essences as its object. |
Ayaṃ saṅkhepato āgate catudhātuvavatthāne bhāvanānayo. |
This is the method of development when the definition of the elements is given in brief. |
309.Vitthārato āgate pana evaṃ veditabbo. |
[METHOD OF DEVELOPMENT IN DETAIL] 45.The method given in detail should be understood in this way. |
Idaṃ kammaṭṭhānaṃ bhāvetukāmena hi nātitikkhapaññena yoginā ācariyasantike dvācattālīsāya ākārehi vitthārato dhātuyo uggaṇhitvā vuttappakāre senāsane viharantena katasabbakiccena rahogatena paṭisallīnena sasambhārasaṅkhepato, sasambhāravibhattito, salakkhaṇasaṅkhepato, salakkhaṇavibhattitoti evaṃ catūhākārehi kammaṭṭhānaṃ bhāvetabbaṃ. |
A meditator of not over-quick understanding who wants to develop this meditation subject should learn the elements in detail in the forty-two aspects from a teacher, and he should live in an abode of the kind already described. Then, when he has done all the duties, he should go into solitary retreat and develop the meditation subject in four ways thus: (1) with constituents in brief, (2) with constituents by analysis, (3) with characteristics in brief, and (4) with characteristics by analysis. |
Tattha kathaṃ sasambhārasaṅkhepato bhāveti? |
[(1) WITH CONSTITUENTS IN BRIEF] 46.Herein, how does he develop it with constituents in brief? |
Idha bhikkhu vīsatiyā koṭṭhāsesu thaddhākāraṃ pathavīdhātūti vavatthapeti. |
Here a bhikkhu does his defining in this way, “In twenty of the parts what has the stiffened mode is the earth element,” |
Dvādasasu koṭṭhāsesu yūsagataṃ udakasaṅkhātaṃ ābandhanākāraṃ āpodhātūti vavatthapeti. |
and he does his defining thus, “In twelve parts the liquid called water with the mode of cohesion is the water element,” |
Catūsu koṭṭhāsesu paripācanakaṃ tejaṃ tejodhātūti vavatthapeti. |
[353] and he does his defining thus, “In four parts what matures (what has the mode of ripening) is the fire element,” |
Chasu koṭṭhāsesu vitthambhanākāraṃ vāyodhātūti vavatthapeti. |
and he does his defining thus, “In six parts what has the mode of distending is the air element.” |
Tassevaṃ vavatthāpayatoyeva dhātuyo pākaṭā honti. |
As he defines them in this way they become evident to him. |
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. |
As he again and again adverts to them and gives his attention to them, concentration arises as access only. |
310.Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena sasambhāravibhattito bhāvetabbaṃ. |
[(2) WITH CONSTITUENTS BY ANALYSIS] 47.However, if his meditation subject is not successful while he develops it in this way, then he should develop it with constituents by analysis. |
Kathaṃ? |
How? |
Tena hi bhikkhunā yaṃ taṃ kāyagatāsatikammaṭṭhānaniddese sattadhā uggahakosallaṃ dasadhā manasikārakosallañca vuttaṃ. |
Firstly, the bhikkhu should carry out all the directions given for the thirty-two-fold aspect in the description of mindfulness occupied with the body as a meditation subject (VIII.48–78), namely, the sevenfold skill in learning and the tenfold skill in giving attention, |
Dvattiṃsākāre tāva taṃ sabbaṃ aparihāpetvā tacapañcakādīnaṃ anulomapaṭilomato vacasā sajjhāyaṃ ādiṃkatvā sabbaṃ tattha vuttavidhānaṃ kātabbaṃ. |
and he should start with the verbal recitation, in direct and reverse order, of the skin pentad and so on, without omitting any of it. |
Ayameva hi viseso, tattha vaṇṇasaṇṭhānadisokāsaparicchedavasena kesādayo manasikaritvāpi paṭikkūlavasena cittaṃ ṭhapetabbaṃ, idha dhātuvasena. |
The only difference is this: there, after giving attention to the head hairs, etc., as to colour, shape, direction, location, and delimitation, the mind had to be fixed by means of repulsiveness (VIII.83), but here it is done by means of elements. |
Tasmā vaṇṇādivasena pañcadhā pañcadhā kesādayo manasikaritvā avasāne evaṃ manasikāro pavattetabbo. |
Therefore at the end of each part after giving attention to head hairs, etc., each in the five ways beginning with colour (VIII.83), attention should be given as follows. |
311.Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā. |
48. These things called head hairs grow on the inner skin that envelops the skull. |
Tattha yathāvammikamatthake jātesu kuṇṭhatiṇesu na vammikamatthako jānāti mayi kuṇṭhatiṇāni jātānīti, napi kuṇṭhatiṇāni jānanti mayaṃ vammikamatthake jātānīti, evameva na sīsakaṭāhapaliveṭhanacammaṃ jānāti mayi kesā jātāti, napi kesā jānanti mayaṃ sīsakaṭāhaveṭhanacamme jātāti, aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
Herein, just as when kuṇṭha grasses grow on the top of an anthill, the top of the termite-mound does not know, “Kuṇṭha grasses are growing on me,” nor do the kuṇṭha grasses know, “We are growing on the top of a termite-mound,” so too, the inner skin that covers the skull does not know, “Head hairs grow on me,” nor do the head hairs know, “We grow on inner skin that envelops a skull. ” These things are devoid of mutual concern and reviewing. |
Iti kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what are called head hairs are a particular component of this body, without thought, [morally] indeterminate, void, not a living being, rigid (stiffened) earth element. |
312.Lomā sarīraveṭhanacamme jātā. |
49.Body hairs grow on the inner skin that envelops the body. |
Tattha yathā suññagāmaṭṭhāne jātesu dabbatiṇakesu na suññagāmaṭṭhānaṃ jānāti mayi dabbatiṇakāni jātānīti, napi dabbatiṇakāni jānanti mayaṃ suññagāmaṭṭhāne jātānīti, evameva na sarīraveṭhanacammaṃ jānāti mayi lomā jātāti. |
Herein, just as, when dabba grasses grow on the square in an empty village, the square in the empty village does not know, “Dabba grasses grow on me,” nor do the dabba grasses know, “We grow on the square in an empty village,” so too, the inner skin that envelops the body does not know, “Body hairs grow on me,” |
Napi lomā jānanti mayaṃ sarīraveṭhanacamme jātāti. |
nor do the body hairs know, “We grow on inner skin that envelops a body.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti lomā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what are called body hairs are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
313.Nakhā aṅgulīnaṃ aggesu jātā. |
50.Nails grow on the tips of the fingers and toes. |
Tattha yathā kumārakesu daṇḍakehi madhukaṭṭhike vijjhitvā kīḷantesu na daṇḍakā jānanti amhesu madhukaṭṭhikā ṭhapitāti, napi madhukaṭṭhikā jānanti mayaṃ daṇḍakesu ṭhapitāti, evameva na aṅguliyo jānanti amhākaṃ aggesu nakhā jātāti. |
Herein, just as, when children play a game by piercing madhuka-fruit kernels with sticks, the sticks [354] do not know, “Madhuka-fruit kernels are put on us,” nor do the madhuka-fruit kernels know, “We are put on sticks,” so too, the fingers and toes do not know, “Nails grow on our tips,” |
Napi nakhā jānanti mayaṃ aṅgulīnaṃ aggesu jātāti. |
nor do the nails know, “We grow on the tips of fingers and toes.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti nakhā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what are called nails are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
314.Dantā hanukaṭṭhikesu jātā. |
51. Teeth grow in the jaw bones. |
Tattha yathā vaḍḍhakīhi pāsāṇaudukkhalakesu kenacideva silesajātena bandhitvā ṭhapitathambhesu na udukkhalā jānanti amhesu thambhā ṭhitāti. |
Herein, just as, when posts are placed by builders in stone sockets and fastened with some kind of cement,26 the sockets do not know, “Posts are placed in us,” |
Napi thambhā jānanti mayaṃ udukkhalesu ṭhitāti, evameva na hanukaṭṭhīni jānanti amhesu dantā jātāti. |
nor do the posts know, “We are placed in sockets,” so too, the jaw bones do not know, “Teeth grow in us,” |
Napi dantā jānanti mayaṃ hanukaṭṭhīsu jātāti. |
nor do the teeth know, “We grow in jaw bones’.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti dantā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what are called teeth are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
315.Taco sakalasarīraṃ pariyonandhitvā ṭhito. |
52.Skin is to be found covering the whole body. |
Tattha yathā allagocammapariyonaddhāya mahāvīṇāya na mahāvīṇā jānāti ahaṃ allagocammena pariyonaddhāti. |
Herein, just as, when a big lute is covered with damp ox-hide, the lute does not know, “I am covered with damp ox-hide,” |
Napi allagocammaṃ jānāti mayā mahāvīṇā pariyonaddhāti, evameva na sarīraṃ jānāti ahaṃ tacena pariyonaddhanti. |
nor does the damp ox-hide know, “A lute is covered by me,” so too, the body does not know, “I am covered by skin,” |
Napi taco jānāti mayā sarīraṃ pariyonaddhanti. |
nor does the skin know, “A body is covered by me.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti taco nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called skin is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
316.Maṃsaṃ aṭṭhisaṅghāṭaṃ anulimpitvā ṭhitaṃ. |
53.Flesh is to be found plastered over the framework of bones. |
Tattha yathā mahāmattikalittāya bhittiyā na bhitti jānāti ahaṃ mahāmattikāya littāti. |
Herein, just as, when a wall is plastered with thick clay, the wall does not know, “I am plastered with thick clay,” |
Napi mahāmattikā jānāti mayā bhitti littāti, evameva na aṭṭhisaṅghāṭo jānāti ahaṃ navapesisatappabhedena maṃsena littoti. |
nor does the thick clay know, “A wall is plastered with me,” so too, the framework of bones does not know, “I am plastered with flesh consisting of nine hundred pieces of flesh,” |
Napi maṃsaṃ jānāti mayā aṭṭhisaṅghāṭo littoti. |
nor does the flesh know, “A framework of bones is plastered with me.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti maṃsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called flesh is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
317.Nhāru sarīrabbhantare aṭṭhīni ābandhamānā ṭhitā. |
54.Sinews are to be found in the interior of the body binding the bones together. |
Tattha yathā vallīhi vinaddhesu kuṭṭadārūsu na kuṭṭadārūni jānanti mayaṃ vallīhi vinaddhānīti. |
Herein, just as, when withies and sticks are bound together with creepers, the withies and sticks do not know [355] “We are bound together with creepers,” |
Napi valliyo jānanti amhehi kuṭṭadārūni vinaddhānīti, evameva na aṭṭhīni jānanti mayaṃ nhārūhi ābaddhānīti. |
nor do the creepers know, “Withies and sticks are bound together by us,” so too, the bones do not know, “We are bound by sinews,” |
Napi nhārū jānanti amhehi aṭṭhīni ābaddhānīti. |
nor do the sinews know, “Bones are bound together by us.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti nhāru nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what are called sinews are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
318.Aṭṭhīsu paṇhikaṭṭhi gopphakaṭṭhiṃ ukkhipitvā ṭhitaṃ. |
55.As to the bones, the heel bone is to be found holding up the ankle bone, |
Gopphakaṭṭhi jaṅghaṭṭhiṃ ukkhipitvā ṭhitaṃ. |
the ankle bone holding up the shin bone, |
Jaṅghaṭṭhi ūruṭṭhiṃ ukkhipitvā ṭhitaṃ. |
the shin bone the thigh bone, |
Ūruṭṭhi kaṭiṭṭhiṃ ukkhipitvā ṭhitaṃ. |
the thigh bone the hip bone, |
Kaṭiṭṭhi piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitaṃ, piṭṭhikaṇṭako gīvaṭṭhiṃ ukkhipitvā ṭhito. |
the hip bone the backbone, the backbone the neck bone, |
Gīvaṭṭhi sīsaṭṭhiṃ ukkhipitvā ṭhitaṃ. |
and the neck bone is to be found holding up the cranium bone. |
Sīsaṭṭhi gīvaṭṭhike patiṭṭhitaṃ. |
The cranium bone rests on the neck bone, |
Gīvaṭṭhi piṭṭhikaṇṭake patiṭṭhitaṃ. |
the neck bone on the backbone, |
Piṭṭhikaṇṭako kaṭiṭṭhimhi patiṭṭhito. |
the backbone on the hip bone, |
Kaṭiṭṭhi ūruṭṭhike patiṭṭhitaṃ. |
the hip bone on the thigh bone, |
Ūruṭṭhi jaṅghaṭṭhike patiṭṭhitaṃ. |
the thigh bone on the shin bone, |
Jaṅghaṭṭhi gopphakaṭṭhike patiṭṭhitaṃ. |
the shin bone on the ankle bone, |
Gopphakaṭṭhi paṇhikaṭṭhike patiṭṭhitaṃ. |
the ankle bone on the heel bone. |
Tattha yathā iṭṭhakadārugomayādisañcayesu na heṭṭhimā heṭṭhimā jānanti mayaṃ uparime uparime ukkhipitvā ṭhitāti. |
56.Herein, just as, when bricks, timber or [blocks of dried] cow dung are built up, those below do not know, “We each stand holding up those above us,” |
Napi uparimā uparimā jānanti mayaṃ heṭṭhimesu heṭṭhimesu patiṭṭhitāti, evameva na paṇhikaṭṭhi jānāti ahaṃ gopphakaṭṭhiṃ ukkhipitvā ṭhitanti. |
nor do those above know, “We each rest on those below us,” so too, the heel bone does not know, “I stand holding up the ankle bone,” |
Na gopphakaṭṭhi jānāti ahaṃ jaṅghaṭṭhiṃ ukkhipitvā ṭhitanti. |
nor does the ankle bone know, “I stand holding up the shin bone,” |
Na jaṅghaṭṭhi jānāti ahaṃ ūruṭṭhiṃ ukkhipitvā ṭhitanti. |
nor does the shin bone know, “I stand holding up the thigh bone,” |
Na ūruṭṭhi jānāti ahaṃ kaṭiṭṭhiṃ ukkhipitvā ṭhitanti. |
nor does the thigh bone know, “I stand holding up the hip bone,” |
Na kaṭiṭṭhi jānāti ahaṃ piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitanti. |
nor does the hip bone know, “I stand holding up the backbone,” |
Na piṭṭhikaṇṭako jānāti ahaṃ gīvaṭṭhiṃ ukkhipitvā ṭhitanti. |
nor does the backbone know, “I stand holding up the neck bone,” |
Na gīvaṭṭhi jānāti ahaṃ sīsaṭṭhiṃ ukkhipitvā ṭhitanti. |
nor does the neck bone know, “I stand holding up the cranium bone,” |
Na sīsaṭṭhi jānāti ahaṃ gīvaṭṭhimhi patiṭṭhitanti. |
nor does the cranium bone know, “I rest on the neck bone,” |
Na gīvaṭṭhi jānāti ahaṃ piṭṭhikaṇṭake patiṭṭhitanti. |
nor does the neck bone know, “I rest on the backbone,” |
Na piṭṭhikaṇṭako jānāti ahaṃ kaṭiṭṭhimhi patiṭṭhitoti. |
nor does the backbone know, “I rest on the hip bone,” |
Na kaṭiṭṭhi jānāti ahaṃ ūruṭṭhimhi patiṭṭhitanti. |
nor does the hip bone know, “I rest on the thigh bone,” |
Na ūruṭṭhi jānāti ahaṃ jaṅghaṭṭhimhi patiṭṭhitanti. |
nor does the thigh bone know, “I rest on the shin bone,” |
Na jaṅghaṭṭhi jānāti ahaṃ gopphakaṭṭhimhi patiṭṭhitanti. |
nor does the shin bone know, “I rest on the ankle bone,” |
Na gopphakaṭṭhi jānāti ahaṃ paṇhikaṭṭhimhi patiṭṭhitanti. |
nor does the ankle bone know, “I rest on the heel bone.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti aṭṭhi nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what are called bones [356] are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
319.Aṭṭhimiñjaṃ tesaṃ tesaṃ aṭṭhīnaṃ abbhantare ṭhitaṃ. |
57.Bone marrow is to be found inside the various bones. |
Tattha yathā veḷupabbādīnaṃ anto pakkhittachinnavettaggādīsu na veḷupabbādīni jānanti amhesu vettaggādīni pakkhittānīti. |
Herein, just as, when boiled bamboo sprouts, etc., are put inside bamboo joints, etc., the bamboo joints, etc., do not know, “Bamboo sprouts, etc., are put in us,” |
Napi vettaggādīni jānanti mayaṃ veḷupabbādīsu ṭhitānīti, evameva na aṭṭhīni jānanti amhākaṃ anto miñjaṃ ṭhitanti. |
nor do the bamboo sprouts, etc., know, “We are inside bamboo joints, etc.,” so too, the bones do not know, “Marrow is inside us,” |
Nāpi miñjaṃ jānāti ahaṃ aṭṭhīnaṃ anto ṭhitanti. |
nor does the bone marrow know, “I am inside bones.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti aṭṭhimiñjaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called bone marrow is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
320.Vakkaṃ galavāṭakato nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ. |
58.Kidney is to be found on each side of the heart flesh, being fastened by the stout sinew that starts out with a single root from the base of the neck and divides into two after going a short way. |
Tattha yathā vaṇṭupanibaddhe ambaphaladvaye na vaṇṭaṃ jānāti mayā ambaphaladvayaṃ upanibaddhanti. |
Herein, just as, when a pair of mango fruits are bound together by their stalk, the stalk does not know, “A pair of mango fruits is bound together by me,” |
Napi ambaphaladvayaṃ jānāti ahaṃ vaṇṭena upanibaddhanti, evameva na thūlanhāru jānāti mayā vakkaṃ upanibaddhanti. |
nor do the pair of mango fruits know, “We are bound together by a stalk,” so too, the stout sinew does not know, “Kidneys are bound together by me,” |
Napi vakkaṃ jānāti ahaṃ thūlanhārunā upanibaddhanti. |
nor does the kidney know, “I am bound together by a stout sinew.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti vakkaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called kidney is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
321.Hadayaṃ sarīrabbhantare uraṭṭhipañjaramajjhaṃ nissāya ṭhitaṃ. |
59.Heart is to be found in the inside of the body near the middle of the frame of the ribs. |
Tattha yathā jiṇṇasandamānikapañjaraṃ nissāya ṭhapitāya maṃsapesiyā na sandamānikapañjarabbhantaraṃ jānāti maṃ nissāya maṃsapesi ṭhitāti. |
Herein, just as, when a piece of meat is placed near the framework of an old cart, the inside of the framework of the old cart does not know, “A piece of meat is placed near the middle of me,” |
Napi maṃsapesi jānāti ahaṃ jiṇṇasandamānikapañjaraṃ nissāya ṭhitāti, evameva na uraṭṭhipañjarabbhantaraṃ jānāti maṃ nissāya hadayaṃ ṭhitanti. |
nor does the piece of meat know, “I am near the middle of the inside of the framework of an old cart,” so too, the inside of the framework of the ribs does not know, “A heart is near the middle of me,” |
Napi hadayaṃ jānāti ahaṃ uraṭṭhipañjaraṃ nissāya ṭhitanti. |
nor does the heart know, “I am near the middle of the inside of a framework of ribs. |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
” These things are devoid of mutual concern and reviewing. |
Iti hadayaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called heart is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
322.Yakanaṃ antosarīre dvinnaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ. |
60. Liver is to be found inside the body, near the right side between the two breasts. |
Tattha yathā ukkhalikapālapassamhi lagge yamakamaṃsapiṇḍe na ukkhalikapālapassaṃ jānāti mayi yamakamaṃsapiṇḍo laggoti. |
Herein, just as, when a twin lump of meat is stuck on the side of a cooking pot, the side of the cooking pot does not know, “A twin lump of meat is stuck on me,” |
Napi yamakamaṃsapiṇḍo jānāti ahaṃ ukkhalikapālapasse laggoti, evameva na thanānamabbhantare dakkhiṇapassaṃ jānāti maṃ nissāya yakanaṃ ṭhitanti. |
nor does the twin lump of meat know, [357] “I am stuck on the side of a cooking pot,” so too, the right side between the breasts does not know, “Liver is near me,” |
Napi yakanaṃ jānāti ahaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitanti. |
nor does the liver know, “I am near a right side between two breasts.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti yakanaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called liver is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
323.Kilomakesu paṭicchannakilomakaṃ hadayañca vakkañca parivāretvā ṭhitaṃ. |
61.As to the midriff, the concealed midriff is to be found surrounding the heart and kidney, |
Appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ. |
while the unconcealed midriff is to be found covering the flesh under the skin in the whole body. |
Tattha yathā pilotikapaliveṭhite maṃse na maṃsaṃ jānāti ahaṃ pilotikāya paliveṭhitanti. |
Herein, just as, when meat is wrapped in a rag, the meat does not know, “I am wrapped in a rag,” |
Napi pilotikā jānāti mayā maṃsaṃ paliveṭhitanti, evameva na vakkahadayāni sakalasarīre ca maṃsaṃ jānāti ahaṃ kilomakena paṭicchannanti. |
nor does the rag know, “Meat is wrapped in me,” so too, the heart and kidney, and the flesh in the whole body, do not know, “I am concealed by midriff,” |
Napi kilomakaṃ jānāti mayā vakkahadayāni sakalasarīre ca maṃsaṃ paṭicchannanti. |
nor does the midriff know, “Heart and kidney, and flesh in a whole body, are concealed by me.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti kilomakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called midriff is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
324.Pihakaṃ hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ. |
62.Spleen is to be found near the upper side of the belly lining on the left side of the heart. |
Tattha yathā koṭṭhamatthakapassaṃ nissāya ṭhitāya gomayapiṇḍiyā na koṭṭhamatthakapassaṃ jānāti gomayapiṇḍi maṃ nissāya ṭhitāti. |
Herein, just as, when a lump of cow dung is near the upper side of a barn, the upper side of the barn does not know, “A lump of cow dung is near me,” |
Napi gomayapiṇḍi jānāti ahaṃ koṭṭhamatthakapassaṃ nissāya ṭhitāti, evameva na udarapaṭalassa matthakapassaṃ jānāti pihakaṃ maṃ nissāya ṭhitanti. |
nor does the lump of cow dung know, “I am near the upper side of a barn,” so too, the upper side of the belly lining does not know, “Spleen is near me,” |
Napi pihakaṃ jānāti ahaṃ udarapaṭalassa matthakapassaṃ nissāya ṭhitanti. |
nor does the spleen know, “I am near the upper side of a belly lining.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti pihakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called spleen is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
325.Papphāsaṃsarīrabbhantare dvinnaṃ thanānamantare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ. |
63.Lungs are to be found inside the body between the two breasts, hanging over the heart and liver and concealing them. |
Tattha yathā jiṇṇakoṭṭhabbhantare lambamāne sakuṇakulāvake na jiṇṇakoṭṭhabbhantaraṃ jānāti mayi sakuṇakulāvako lambamāno ṭhitoti. |
Herein, just as when a bird’s nest is hanging inside an old barn, the inside of the old barn does not know, “A bird’s nest is hanging in me,” |
Napi sakuṇakulāvako jānāti ahaṃ jiṇṇakoṭṭhabbhantare lambamāno ṭhitoti, evameva na taṃ sarīrabbhantaraṃ jānāti mayi papphāsaṃ lambamānaṃ ṭhitanti. |
nor does the bird’s nest know, “I am hanging inside an old barn,” so too, [358] the inside of the body does not know, “Lungs are hanging in me,” |
Napi papphāsaṃ jānāti ahaṃ evarūpe sarīrabbhantare lambamānaṃ ṭhitanti. |
nor do the lungs know, “We are hanging inside such a body.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti papphāsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called lungs is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
326.Antaṃ galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ. |
64.Bowel is to be found inside the body extending from the base of the neck to the excrement passage. |
Tattha yathā lohitadoṇikāya obhujitvā ṭhapite chinnasīsadhammanikaḷevare na lohitadoṇi jānāti mayi dhammanikaḷevaraṃ ṭhitanti. |
Herein, just as, when the carcass of a large beheaded rat snake27 is coiled up and put into a trough of blood, the red trough does not know, “A rat snake’s carcass has been put in me,” |
Napi dhammanikaḷevaraṃ jānāti ahaṃ lohitadoṇiyā ṭhitanti, evameva na sarīrabbhantaraṃ jānāti mayi antaṃ ṭhitanti. |
nor does the rat snake’s carcass know, “I am in a red trough,” so too, the inside of the body does not know, “A bowel is in me,” |
Napi antaṃ jānāti ahaṃ sarīrabbhantare ṭhitanti. |
nor does the bowel know, “I am in a body.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti antaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called the bowel is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
327.Antaguṇaṃ antantare ekavīsatiantabhoge bandhitvā ṭhitaṃ. |
65.Entrails are to be found in the interspaces between the twenty-one coils of the bowel, binding them together. |
Tattha yathā pādapuñchanarajjumaṇḍalakaṃ sibbetvā ṭhitesu rajjukesu na pādapuñchanarajjumaṇḍalakaṃ jānāti rajjukā maṃ sibbitvā ṭhitāti. |
Herein, just as, when ropes are found sewing together a rope ring for wiping the feet, the rope ring for wiping the feet does not know, “Ropes are to be found sewing me together,” |
Napi rajjukā jānanti mayaṃ pādapuñchanarajjumaṇḍalakaṃ sibbitvā ṭhitāti, evameva na antaṃ jānāti antaguṇaṃ maṃ ābandhitvā ṭhitanti. |
nor do the ropes know, “We are to be found sewing together a rope ring,” so too, the bowel does not know, “Entrails are to be found binding me together,” |
Napi antaguṇaṃ jānāti ahaṃ antaṃ ābandhitvā ṭhitanti. |
nor do the entrails know, “We are to be found binding a bowel together.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti antaguṇaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called entrails is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
328.Udariyaṃ udare ṭhitaṃ asitapītakhāyitasāyitaṃ. |
66.Gorge is what is eaten, drunk, chewed and tasted that lies in the stomach. |
Tattha yathā suvānadoṇiyaṃ ṭhite suvānavamathumhi na suvānadoṇi jānāti mayi suvānavamathu ṭhitoti. |
Herein, just as, when a dog’s vomit lies in a dog’s bowl, the dog’s bowl does not know, “Dog’s vomit is lying in me,” |
Napi suvānavamathu jānāti ahaṃ suvānadoṇiyaṃ ṭhitoti, evameva na udaraṃ jānāti mayi udariyaṃ ṭhitanti. |
nor does the dog’s vomit know, “I am lying in a dog’s bowl,” so too, the stomach does not know, “Gorge is lying in me,” |
Napi udariyaṃ jānāti ahaṃ udare ṭhitanti. |
nor does the gorge know, “I am lying in a stomach.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti udariyaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called gorge is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
329.Karīsaṃ pakkāsayasaṅkhāte aṭṭhaṅgulaveḷupabbasadise antapariyosāne ṭhitaṃ. |
67.Dung is to be found at the end of the bowel, which resembles a bamboo joint eight fingerbreadths long and is called the “receptacle for digested food.” [359] |
Tattha yathā veḷupabbe omadditvā pakkhittāya saṇhapaṇḍumattikāya na veḷupabbaṃ jānāti mayi paṇḍumattikā ṭhitāti. |
Herein, just as, when soft brown clay is impacted in a bamboo joint, the bamboo joint does not know, “Brown clay is in me,” |
Napi paṇḍumattikā jānāti ahaṃ veḷupabbe ṭhitāti, evameva na pakkāsayo jānāti mayi karīsaṃ ṭhitanti. |
nor does brown clay know, “I am in a bamboo joint,” so too, the receptacle for digested food does not know, “Dung is in me,” |
Napi karīsaṃ jānāti ahaṃ pakkāsaye ṭhitanti. |
nor does the dung know, “I am in a receptacle for digested food.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti karīsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called dung is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
330.Matthaluṅgaṃ sīsakaṭāhabbhantare ṭhitaṃ. |
68.Brain is to be found in the interior of the skull. |
Tattha yathā purāṇalābukaṭāhe pakkhittāya piṭṭhapiṇḍiyā na lābukaṭāhaṃ jānāti mayi piṭṭhapiṇḍi ṭhitāti. |
Herein, just as, when a lump of dough is put inside an old gourd rind, the gourd rind does not know, “A lump of dough is in me,” |
Napi piṭṭhapiṇḍi jānāti ahaṃ lābukaṭāhe ṭhitāti, evameva na sīsakaṭāhabbhantaraṃ jānāti mayi matthaluṅgaṃ ṭhitanti. |
nor does the lump of dough know, “I am inside a gourd rind,” so too, the inside of the skull does not know, “Brain is in me,” |
Napi matthaluṅgaṃ jānāti ahaṃ sīsakaṭāhabbhantare ṭhitanti. |
nor does the brain know, “I am inside a skull.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti matthaluṅgaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. |
So what is called brain is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. |
331.Pittesu abaddhapittaṃ jīvitindriyapaṭibaddhaṃ sakalasarīraṃ byāpetvā ṭhitaṃ. |
69.As to bile, the free bile, which is bound up with the life faculty, is to be found soaking the whole body, |
Baddhapittaṃ pittakosake ṭhitaṃ. |
while the local bile is to be found in the bile container (gall-bladder). |
Tattha yathā pūvaṃ byāpetvā ṭhite tele na pūvaṃ jānāti telaṃ maṃ byāpetvā ṭhitanti. |
Herein, just as, when oil has soaked a cake, the cake does not know, “Oil soaks me,” |
Napi telaṃ jānāti ahaṃ pūvaṃ byāpetvā ṭhitanti, evameva na sarīraṃ jānāti abaddhapittaṃ maṃ byāpetvā ṭhitanti. |
nor does the oil know, “I soak a cake,” so too, the body does not know, “Free bile soaks me,” |
Napi abaddhapittaṃ jānāti ahaṃ sarīraṃ byāpetvā ṭhitanti. |
nor does the free bile know, “I soak a body.” |
Yathā vassodakena puṇṇe kosātakikosake na kosātakikosako jānāti mayi vassodakaṃ ṭhitanti. |
And just as, when a kosāṭakī (loofah) creeper bladder is filled with rain water, the kosāṭakī creeper bladder does not know, “Rain water is in me,” |
Napi vassodakaṃ jānāti ahaṃ kosātakikosake ṭhitanti, evameva na pittakosako jānāti mayi baddhapittaṃ ṭhitanti. |
nor does the rain water know, “I am in a kosāṭakī creeper bladder,” so too, the bile bladder does not know, “Local bile is in me,” |
Napi baddhapittaṃ jānāti ahaṃ pittakosake ṭhitanti. |
nor does the local bile know, “I am in a bile bladder.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti pittaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called bile is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
332.Semhaṃ ekapatthapūrappamāṇaṃ udarapaṭale ṭhitaṃ. |
70.Phlegm is to be found on the surface of the stomach and measures a bowlful. |
Tattha yathā upari sañjātapheṇapaṭalāya candanikāya na candanikā jānāti mayi pheṇapaṭalaṃ ṭhitanti. |
Herein, just as, when a cesspool has a surface of froth, the cesspool does not know, “A surface of froth is on me,” |
Napi pheṇapaṭalaṃ jānāti ahaṃ candanikāya ṭhitanti, evameva na udarapaṭalaṃ jānāti mayi semhaṃ ṭhitanti. |
nor does the surface of froth [360] know, “I am on a cesspool,” so too, the surface of the stomach does not know, “Phlegm is on me” |
Napi semhaṃ jānāti ahaṃ udarapaṭale ṭhitanti. |
nor does the phlegm know, “I am on the surface of a stomach.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti semhaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called phlegm is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
333.Pubbo anibaddhokāso yattha yattheva khāṇukaṇṭakappaharaṇaaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapīḷakādayo vā uppajjanti, tattha tattha tiṭṭhati. |
71. Pus has no fixed location. It is to be found wherever the blood stagnates and goes bad in a part of the body damaged by wounds caused by splinters and thorns, and by burns due to fire, or where boils, carbuncles, etc., appear. |
Tattha yathā pharasuppahārādivasena paggharitaniyyāse rukkhe na rukkhassa pahārādippadesā jānanti amhesu niyyāso ṭhitoti, napi niyyāso jānāti ahaṃ rukkhassa pahārādippadesesu ṭhitoti, evameva na sarīrassa khāṇukaṇṭakādīhi abhihatappadesā jānanti amhesu pubbo ṭhitoti. |
Herein, just as, when a tree oozes gum through being hit by, say, an axe, the parts of the tree that have been hit do not know, “Gum is in us,” nor does the gum know, “I am in a part of a tree that has been hit,” so too, the parts of the body wounded by splinters, thorns, etc., do not know, “Pus is in us,” |
Napi pubbo jānāti ahaṃ tesu padesesu ṭhitoti. |
nor does the pus know, “I am in such places.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti pubbo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called pus is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
334.Lohitesu saṃsaraṇalohitaṃ pittaṃ viya sakalasarīraṃ byāpetvā ṭhitaṃ. |
72.As to blood, the mobile blood is to be found, like the bile, soaking the whole body. |
Sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapatthapūramattaṃ vakkahadayayakanapapphāsāni tementaṃ ṭhitaṃ. |
The stored blood, is to be found filling the lower part of the liver’s site to the extent of a bowlful, wetting the kidney, heart, liver and lungs. |
Tattha saṃsaraṇalohite abaddhapittasadisova vinicchayo. |
Herein, the definition of the mobile blood is similar to that of the free bile. |
Itaraṃ pana yathā jajjarakapāle ovaṭṭhe udake heṭṭhā leḍḍukhaṇḍādīni temayamāne na leḍḍukhaṇḍādīni jānanti mayaṃ udakena temiyamānāti. |
But as to the other, just as, when rain water seeps through an old pot and wets clods and stumps below, the clods and stumps do not know, “We are being wetted with water,” |
Napi udakaṃ jānāti ahaṃ leḍḍukhaṇḍādīni tememīti, evameva na yakanassa heṭṭhābhāgaṭṭhānaṃ vakkādīni vā jānanti mayi lohitaṃ ṭhitaṃ amhe vā temayamānaṃ ṭhitanti. |
nor does the water know, “I am wetting clods and stumps,” so too, the lower part of the liver’s site, or the kidneys, etc., respectively do not know, “Blood is in me,” or “We are being wetted,” |
Napi lohitaṃ jānāti ahaṃ yakanassa heṭṭhābhāgaṃ pūretvā vakkādīni temayamānaṃ ṭhitanti. |
nor does the blood know, “I fill the lower part of a liver’s site, am wetting a kidney, and so on.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti lohitaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called blood is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
335.Sedo aggisantāpādikālesu kesalomakūpavivarāni pūretvā tiṭṭhati ceva paggharati ca. |
73.Sweat is to be found filling the openings of the pores of the head hairs and body hairs when there is heat due to fires, etc., and it trickles out of them. |
Tattha yathā udakā abbūḷhamattesu bhisamuḷālakumudanāḷakalāpesu na bhisādikalāpavivarāni jānanti amhehi udakaṃ paggharatīti. |
Herein, just as, when [361] bunches of lily bud stems and lotus stalks are pulled up out of water, the openings in the bunches of lilies, etc., do not know, “Water trickles from us,” |
Napi bhisādikalāpavivarehi paggharantaṃ udakaṃ jānāti ahaṃ bhisādikalāpavivarehi paggharāmīti, evameva na kesalomakūpavivarāni jānanti amhehi sedo paggharatīti. |
nor does the water trickling from the openings in the bunches of lilies, etc., know, “I am trickling from openings in bunches of lilies, etc.,” so too, the openings of the pores of the head hairs and body hairs do not know, “Sweat trickles from us,” |
Napi sedo jānāti ahaṃ kesalomakūpavivarehi paggharāmīti. |
nor does the sweat know, “I trickle from openings of pores of head hairs and body hairs.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti sedo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called sweat is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
336.Medo thūlassa sakalasarīraṃ pharitvā kisassa jaṅghamaṃsādīni nissāya ṭhito patthinnasineho. |
74.Fat is the thick unguent to be found pervading the whole body of one who is stout, and on the shank flesh, etc., of one who is lean. |
Tattha yathā haliddipilotikapaṭicchanne maṃsapuñje na maṃsapuñjo jānāti maṃ nissāya haliddipilotikā ṭhitāti. |
Herein, just as, when a heap of meat is covered by a yellow rag, the heap of meat does not know, “A yellow rag is next to me,” |
Napi haliddipilotikā jānāti ahaṃ maṃsapuñjaṃ nissāya ṭhitāti, evameva na sakalasarīre jaṅghādīsu vā maṃsaṃ jānāti maṃ nissāya medo ṭhitoti. |
nor does the yellow rag know, “I am next to a heap of meat,” so too, the flesh to be found on the whole body, or on the shanks, etc., does not know, “Fat is next to me,” |
Napi medo jānāti ahaṃ sakalasarīre jaṅghādīsu vā maṃsaṃ nissāya ṭhitoti. |
nor does the fat know,”I am next to flesh on a whole body, or on the shanks, and so on.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti medo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto patthinnayūso ābandhanākāro āpodhātūti. |
So what is called fat is a particular component of this body, without thought, indeterminate, void, not a living being, thick-liquid water element in the mode of cohesion. |
337.Assuyadā sañjāyati tadā akkhikūpake pūretvā tiṭṭhati vā paggharati vā. |
75.Tears, when produced, are to be found filling the eye sockets or trickling out of them. |
Tattha yathā udakapuṇṇesu taruṇatālaṭṭhikūpakesu na taruṇatālaṭṭhikūpakā jānanti amhesu udakaṃ ṭhitanti. |
Herein, just as, when the sockets of young palm kernels are filled with water, the sockets of the young palm kernels do not know, “Water is in us,” |
Napi taruṇatālaṭṭhikūpakesu udakaṃ jānāti ahaṃ taruṇatālaṭṭhikūpakesu ṭhitanti, evameva na akkhikūpakā jānanti amhesu assu ṭhitanti. |
nor does the water in the sockets of the young palm kernels know, “I am in sockets of young palm kernels,” so too, the eye sockets do not know, “Tears are in us,” |
Napi assu jānāti ahaṃ akkhikūpakesu ṭhitanti. |
nor do the tears know, “We are in eye sockets.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti assu nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called tears is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
338.Vasāaggisantāpādikāle hatthatalahatthapiṭṭhipādatalapādapiṭṭhi nāsāpuṭanalāṭaaṃsakūṭesu ṭhitavilīnasneho. |
76.Grease is the melted unguent to be found on the palms and backs of the hands, on the soles and backs of the feet, on the nose and forehead and on the points of the shoulders, when heated by fire, and so on. |
Tattha yathā pakkhittatele ācāme na ācāmo jānāti maṃ telaṃ ajjhottharitvā ṭhitanti. |
Herein, just as, when rice gruel has oil put on it, the rice gruel does not know, “Oil is spread over me,” |
Napi telaṃ jānāti ahaṃ ācāmaṃ ajjhottharitvā ṭhitanti, evameva na hatthatalādippadeso jānāti maṃ vasā ajjhottharitvā ṭhitāti. |
nor does the oil know, “I am spread over rice gruel,” so too, the place consisting of the palm of the hand, etc., [362] does not know, “Grease is spread over me,” |
Napi vasā jānāti ahaṃ hatthatalādippadesaṃ ajjhottharitvā ṭhitāti. |
nor does the grease know, “I am spread over places consisting of the palm of the hand, and so on.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti vasā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called grease is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
339.Kheḷo tathārūpe kheḷuppattipaccaye sati ubhohi kapolapassehi orohitvā jivhātale tiṭṭhati. |
77.Spittle is to be found on the surface of the tongue after it has descended from the cheeks on both sides, when there is a condition for the arising of spittle. |
Tattha yathā abbocchinnaudakanissande nadītīrakūpake na kūpatalaṃ jānāti mayi udakaṃ santiṭṭhatīti. |
Herein, just as, when a hollow in a river bank is constantly oozing with water, the surface of the hollow does not know, “Water lies on me,” |
Napi udakaṃ jānāti ahaṃ kūpatale santiṭṭhāmīti, evameva na jivhātalaṃ jānāti mayi ubhohi kapolapassehi orohitvā kheḷo ṭhitoti. |
nor does the water know, “I lie on the surface of a hollow,” so too, the surface of the tongue does not know, “Spittle that has descended from cheeks on both sides is on me,” |
Napi kheḷo jānāti ahaṃ ubhohi kapolapassehi orohitvā jivhātale ṭhitoti. |
nor does the spittle know, “I have descended from cheeks on both sides and am on the surface of a tongue.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti kheḷo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called spittle is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
340.Siṅghāṇikāyadā sañjāyati, tadā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā. |
78.Snot, when produced, is to be found filling the nostrils or trickling out of them. |
Tattha yathā pūtidadhibharitāya sippikāya na sippikā jānāti mayi pūtidadhi ṭhitanti. |
Herein, just as, when a bag28 is loaded with rotting curd, the bag does not know, “Rotting curd is in me,” |
Napi pūtidadhi jānāti ahaṃ sippikāya ṭhitanti, evameva na nāsāpuṭā jānanti amhesu siṅghāṇikā ṭhitāti. |
nor does the rotting curd know, “I am in a bag,” so too, the nostrils do not know, “Snot is in us,” |
Napi siṅghāṇikā jānāti ahaṃ nāsāpuṭesu ṭhitāti. |
nor does the snot know, “I am in nostrils.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti siṅghāṇikā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called snot is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
341.Lasikā aṭṭhikasandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīsu ṭhitā. |
79.Oil of the joints is to be found in the hundred and eighty joints serving the function of lubricating the joints of the bones. |
Tattha yathā telabbhañjite akkhe na akkho jānāti maṃ telaṃ abbhañjitvā ṭhitanti. |
Herein, just as, when an axle is lubricated with oil, the axle does not know, “Oil lubricates me,” |
Napi telaṃ jānāti ahaṃ akkhaṃ abbhañjitvā ṭhitanti, evameva na asītisatasandhayo jānanti lasikā amhe abbhañjitvā ṭhitāti. |
nor does the oil know, “I lubricate an axle,” so too, the hundred and eighty joints do not know, “Oil of the joints lubricates us,” |
Napi lasikā jānāti ahaṃ asītisatasandhayo abbhañjitvā ṭhitāti. |
nor does the oil of the joints know, “I lubricate a hundred and eighty joints.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti lasikā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called oil of the joints is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
342.Muttaṃ vatthissa abbhantare ṭhitaṃ. |
80.Urine is to be found inside the bladder. |
Tattha yathā candanikāya pakkhitte amukhe ravaṇaghaṭe na ravaṇaghaṭo jānāti mayi candanikāraso ṭhitoti. |
Herein, just as, when a porous pot is put upside down in a cesspool, the porous pot does not know, “Cesspool filtrate is in me,” |
Napi candanikāraso jānāti ahaṃ ravaṇaghaṭe ṭhitoti, evameva na vatthi jānāti mayi muttaṃ ṭhitanti. |
nor does the cesspool filtrate know, “I am in a porous pot,” so too, the bladder does not know, [363] “Urine is in me,” |
Napi muttaṃ jānāti ahaṃ vatthimhi ṭhitanti. |
nor does the urine know, “I am in a bladder.” |
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. |
These things are devoid of mutual concern and reviewing. |
Iti muttaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. |
So what is called urine is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. |
343.Evaṃ kesādīsu manasikāraṃ pavattetvā yena santappati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti, yena jīrīyati, yena pariḍayhati, yena asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti evaṃ tejokoṭṭhāsesu manasikāro pavattetabbo. |
81.When he has given his attention in this way to the body hairs, etc., he should then give his attention to the [four] fire components thus: That whereby one is warmed— this is a particular component of this body, without thought, indeterminate, void, not a living being; it is fire element in the mode of maturing (ripening). That whereby one ages … That whereby one burns up … That whereby what is eaten, drunk, chewed and tasted becomes completely digested— this is a particular component of this body, without thought, indeterminate, void, not a living being; it is fire element in the mode of maturing (ripening). |
344.Tato uddhaṅgame vāte uddhaṅgamavasena pariggahetvā adhogame adhogamavasena, kucchisaye kucchisayavasena, koṭṭhāsaye koṭṭhāsayavasena, aṅgamaṅgānusārimhi aṅgamaṅgānusārivasena, assāsapassāse assāsapassāsavasena pariggahetvā uddhaṅgamā vātā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto vitthambhanākāro vāyodhātūti, adhogamā vātā nāma, kucchisayā vātā nāma, koṭṭhāsayā vātā nāma, aṅgamaṅgānusārino vātā nāma, assāsapassāsā vātā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto vitthambhanākāro vāyodhātūti evaṃ vāyokoṭṭhāsesu manasikāro pavattetabbo. |
82. After that, having discovered the up-going winds (forces) as upgoing, the down-going winds (forces) as down-going, the winds (forces) in the belly as in the belly, the winds (forces) in the bowels as in the bowels, the winds (forces) that course through all the limbs as coursing through all the limbs, and in-breath and out- breath as in-breath and out-breath, he should give his attention to these [six] air components in this way: What is called up-going winds (forces) is a particular component of this body, without thought, indeterminate, void, not a living being; it is air element in the mode of distending. What is called down-going winds (forces) … What is called winds (forces) in the belly … What is called winds (forces) in the bowels … What is called winds (forces) that course through all the limbs … What is called in-breath and out-breath is a particular component of this body, without thought, indeterminate, void, not a living being; it is air element in the mode of distending. |
Tassevaṃ pavattamanasikārassa dhātuyo pākaṭā honti. |
83.As he gives his attention in this way the elements become evident to him. |
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. |
As he adverts and gives attention to them again and again access concentration arises in him in the way already described. |
345.Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇasaṅkhepato bhāvetabbaṃ. |
[(3) WITH CHARACTERISTICS IN BRIEF] 84.But if his meditation subject is still not successful when he gives his attention to it in this way, then he should develop it with characteristics in brief. |
Kathaṃ? |
How? |
Vīsatiyā koṭṭhāsesu thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. |
In the twenty components the characteristic of stiffenedness should be defined as the earth element, |
Tattheva ābandhanalakkhaṇaṃ āpodhātūti. |
and the characteristic of cohesion, which is there too, as the water element, |
Paripācanalakkhaṇaṃ tejodhātūti. |
and the characteristic of maturing (ripening), which is there too, as the fire element, |
Vitthambhanalakkhaṇaṃ vāyodhātūti. |
and the characteristic of distension, which is there too, as the air element. |
Dvādasasu koṭṭhāsesu ābandhanalakkhaṇaṃ āpodhātūti vavatthapetabbaṃ. |
In the twelve components the characteristic of cohesion should be defined as the water |
Tattheva paripācanalakkhaṇaṃ tejodhātūti. |
element, the characteristic of maturing (ripening), which is there too, as the fire element, |
Vitthambhanalakkhaṇaṃ vāyodhātūti. |
the characteristic of distension, which is there too, as the air element, |
Thaddhalakkhaṇaṃ pathavīdhātūti. |
and the characteristic of stiffenedness, which is there too, as the earth element. |
Catūsu koṭṭhāsesu paripācanalakkhaṇaṃ tejodhātūti vavatthapetabbaṃ. |
In the four components the characteristic of maturing (ripening) should be defined as the fire element, |
Tena avinibhuttaṃ vitthambhanalakkhaṇaṃ vāyodhātūti. |
the characteristic of distension unresolvable (inseparable) from it as the air element, [364] |
Thaddhalakkhaṇaṃ pathavīdhātūti. |
the characteristic of stiffenedness as the earth element, |
Ābandhanalakkhaṇaṃ āpodhātūti. |
and the characteristic of cohesion as the water element. |
Chasu koṭṭhāsesu vitthambhanalakkhaṇaṃ vāyodhātūti vavatthapetabbaṃ. |
In the six components the characteristic of distension should be defined as the air element, |
Tattheva thaddhalakkhaṇaṃ pathavīdhātūti. |
the characteristic of stiffenedness there too as the earth element, |
Ābandhanalakkhaṇaṃ āpodhātūti. |
the characteristic of cohesion as the water element, |
Paripācanalakkhaṇaṃ tejodhātūti. |
and the characteristic of maturing (ripening) as the fire element. |
Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti. |
As he defines them in this way the elements become evident to him. |
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. |
As he adverts to them and gives attention to them again and again access concentration arises in him in the way already stated. |
346.Yassa pana evampi bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇavibhattito bhāvetabbaṃ. |
[(4) WITH CHARACTERISTICS BY ANALYSIS] 85.However, if he still does not succeed with his meditation subject when he gives his attention to it in this way, then he should develop it with characteristics by analysis. |
Kathaṃ? |
How? |
Pubbe vuttanayeneva kesādayo pariggahetvā kesamhi thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. |
After discerning head hairs, etc., in the way already described, the characteristic of stiffenedness in head hairs should be defined as the earth element, |
Tattheva ābandhanalakkhaṇaṃ āpodhātūti. |
the characteristic of cohesion there too as the water element, |
Paripācanalakkhaṇaṃ tejodhātūti. |
the characteristic of maturing (ripening) as the fire element, |
Vitthambhanalakkhaṇaṃ vāyodhātūti. |
and the characteristic of distension as the air element. |
Evaṃ sabbakoṭṭhāsesu ekekasmiṃ koṭṭhāse catasso catasso dhātuyo vavatthapetabbā. |
The four elements should be defined in this way in the case of each component. |
Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti. |
As he defines them in this way the elements become evident to him. |
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. |
As he adverts and gives attention to them again and again access concentration arises in him in the way already described. |
Apica kho pana vacanatthato, kalāpato, cuṇṇato, lakkhaṇādito, samuṭṭhānato, nānattekattato, vinibbhogāvinibbhogato, sabhāgavisabhāgato, ajjhattikabāhiravisesato, saṅgahato, paccayato, asamannāhārato, paccayavibhāgatoti imehipi ākārehi dhātuyo manasikātabbā. |
86.In addition, attention should be given to the elements in the following ways: (1) as to word meaning, (2) by groups, (3) by particles, (4) by characteristic, etc., (5) as to how originated, (6) as to variety and unity, (7) as to resolution (separability) and non-resolution (inseparability), (8) as to the similar and the dissimilar, (9) as to distinction between internal and external, (10) as to inclusion, (11) as to condition, (12) as to lack of conscious reaction, (13) as to analysis of conditions. 87. |
347.Tattha vacanatthato manasikarontena patthaṭattā pathavī. |
1. Herein, one who gives his attention to them as to word meaning should do so separately and generally thus: [separately] it is earth (pathavī) because it is spread out (patthaṭa); |
Appoti āpiyati appāyatīti vā āpo. |
it flows (appoti) or it glides (āpiyati) or it satisfies (appāyati), thus it is water (āpo); |
Tejatīti tejo. |
it heats (tejati), thus it is fire (tejo); |
Vāyatīti vāyo. |
it blows (vāyati), thus it is air (vāyo). |
Avisesena pana salakkhaṇadhāraṇato dukkhādānato dukkhādhānato ca dhātūti. |
But without differentiation they are elements (dhātu) because of bearing (dhāraṇa) their own characteristics, because of grasping (ādāna) suffering, and because of sorting out (ādhāna) suffering (see XV.19).29 |
Evaṃ visesasāmaññavasena vacanatthato manasikātabbā. |
This is how they should be given attention as to word meaning. |
348.Kalāpatoti yā ayaṃ kesā lomātiādinā nayena vīsatiyā ākārehi pathavīdhātu, pittaṃ semhanti ca ādinā nayena dvādasahākārehi āpodhātu niddiṭṭhā, tattha yasmā – |
88. 2. By groups: there is the earth element described under the twenty aspects (modes) beginning with head hairs, body hairs, and also the water element described under the twelve (modes) aspects beginning with bile, phlegm, etc. Now, as to these: |
Vaṇṇo gandho raso ojā, catasso cāpi dhātuyo; |
Colour, odour, taste, and nutritive Essence, and the four elements— |
Aṭṭhadhammasamodhānā, hoti kesāti sammuti; |
From combination of these eight There comes the common usage head hairs; |
Tesaṃyeva vinibbhogā, natthi kesāti sammuti. |
And separately from these eight30 There is no common usage head hairs. |
Tasmā kesāpi aṭṭhadhammakalāpamattameva. |
Consequently, head hairs are only a mere group of eight states. |
Tathā lomādayoti. |
Likewise, body hairs, [365] and the rest. |
Yo panettha kammasamuṭṭhāno koṭṭhāso, so jīvitindriyena ca bhāvena ca saddhiṃ dasadhammakalāpopi hoti. |
A component here that is kamma-originated is a group of ten states, [that is to say, the former eight] together with the life faculty and sex. |
Ussadavasena pana pathavīdhātu āpodhātūti saṅkhaṃ gato. |
But it is on account of respective prominence [of stiffenedness or cohesion] that it comes to be styled “earth element” or “water element.” |
Evaṃ kalāpato manasikātabbā. |
This is how they should be given attention to “by groups.” |
349.Cuṇṇatoti imasmiṃ hi sarīre majjhimena pamāṇena pariggayhamānā paramāṇubhedasañcuṇṇā sukhumarajabhūtā pathavīdhātu doṇamattā siyā. |
89. 3. By particles: in this body the earth element taken as reduced to fine dust and powdered to the size of the smallest atom31 might amount to an average doṇa measure full; |
Sā tato upaḍḍhappamāṇāya āpodhātuyā saṅgahitā, tejodhātuyā anupālitā vāyodhātuyā vitthambhitā na vikiriyati na viddhaṃsiyati, avikiriyamānā aviddhaṃsiyamānā anekavidhaṃ itthipurisaliṅgādibhāvavikappaṃ upagacchati, aṇuthūladīgharassathirakathinādibhāvañca pakāseti. |
and that is held together32 by the water element measuring half as much. Being maintained33 by the fire element, and distended by the air element, it does not get scattered or dissipated. Instead of getting scattered or dissipated, it arrives at the alternative states of the female and male sex, etc., and manifests smallness, bigness, length, shortness, toughness, rigidity, and so on. |
Yūsagatā ābandhanākārabhūtā panettha āpodhātu pathavīpatiṭṭhitā tejānupālitā vāyovitthambhitā na paggharati na parissavati, apaggharamānā aparissavamānā pīṇitapīṇitabhāvaṃ dasseti. |
90. The liquid water element that is the mode of cohesion, being founded on earth, maintained by fire, and distended by air, does not trickle or run away.34 Instead of trickling or running away it provides continued refreshments.35 |
Asitapītādipācakā cettha usumākārabhūtā uṇhattalakkhaṇā tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā imaṃ kāyaṃ paripāceti, vaṇṇasampattiñcassa āvahati. |
91.And here the fire element that cooks what is eaten, drunk, etc., and is the mode of warming and has the characteristic of heat, being established on earth, held together by water, and distended by air, maintains this body and ensures its proper appearance. |
Tāya ca pana paripācito ayaṃ kāyo na pūtibhāvaṃ dasseti. |
And this body, being maintained by it, shows no putrefaction. |
Aṅgamaṅgānusaṭā cettha samudīraṇavitthambhanalakkhaṇā vāyodhātu pathavīpatiṭṭhitā āposaṅgahitā tejānupālitā imaṃ kāyaṃ vitthambheti. |
92.The air element that courses through all the limbs and has the characteristic of moving and distending, being founded upon earth, held together by water, and maintained by fire, distends this body. |
Tāya ca pana vitthambhito ayaṃ kāyo na paripatati, ujukaṃ saṇṭhāti. |
And this body, being distended by the latter kind of air, does not collapse, but stands erect, |
Aparāya vāyodhātuyā samabbhāhato gamanaṭṭhānanisajjāsayanairiyāpathesu viññattiṃ dasseti, samiñjeti, sampasāreti, hatthapādaṃ lāḷeti. |
and being propelled36 by the other [motile] air, it shows intimation and it flexes and extends and it wriggles the hands and feet, doing so in the postures comprising of walking, standing, sitting and lying down. |
Evametaṃ itthipurisādibhāvena bālajanavañcanaṃ māyārūpasadisaṃ dhātuyantaṃ pavattatīti evaṃ cuṇṇato manasikātabbā. |
So this mechanism of elements carries on like a magic trick, deceiving foolish people with the male and female sex and so on. This is how they should be given attention by particles. |
350.Lakkhaṇāditoti pathavīdhātu kiṃ lakkhaṇā, kiṃ rasā, kiṃ paccupaṭṭhānāti evaṃ catassopi dhātuyo āvajjetvā pathavīdhātu kakkhaḷattalakkhaṇā, patiṭṭhānarasā, sampaṭicchanapaccupaṭṭhānā. |
93. 4. As to characteristic, etc.: he should advert to the four elements in this way: “The earth element—what are its characteristic, function, manifestation?” [defining them in this way]: The earth element has the characteristic of hardness. Its function is to act as a foundation. It is manifested as receiving. |
Āpodhātu paggharaṇalakkhaṇā, brūhanarasā, saṅgahapaccupaṭṭhānā. |
The water element has the characteristic of trickling. Its function is to intensify. It is manifested as holding together. |
Tejodhātu uṇhattalakkhaṇā, paripācanarasā, maddavānuppadānapaccupaṭṭhānā. |
The fire element has the characteristic of heat. Its function is to mature (maintain). It is manifested as a continued supply of softness. |
Vāyodhātu vitthambhanalakkhaṇā, samudīraṇarasā. |
The air element has the characteristic of distending. Its function is to cause motion. It is manifested as conveying.37 |
Abhinīhārapaccupaṭṭhānāti evaṃ lakkhaṇādito manasikātabbā. |
This is how they should be given attention to by characteristic, and so on. |
351.Samuṭṭhānatoti ye ime pathavīdhātuādīnaṃ vitthārato dassanavasena kesādayo dvācattālīsa koṭṭhāsā dassitā. |
94. 5. As to how originated: among the forty-two components beginning with head hairs shown in the detailed treatment of the earth element, etc., |
Tesu udariyaṃ karīsaṃ pubbo muttanti ime cattāro koṭṭhāsā utusamuṭṭhānāva. |
the four consisting of gorge, dung, pus, and urine are temperature-originated only; |
Assu sedo kheḷo siṅghāṇikāti ime cattāro utucittasamuṭṭhānā. |
the four consisting of tears, sweat, spittle, and snot are temperature-originated and consciousness-originated only. |
Asitādiparipācako tejo kammasamuṭṭhānova. |
The fire that cooks what is eaten, etc., is kamma- originated only; |
Assāsapassāsā cittasamuṭṭhānāva. |
in-breath and out-breath are consciousness-originated only; |
Avasesā sabbepi catusamuṭṭhānāti evaṃ samuṭṭhānato manasikātabbā. |
all the rest are of fourfold origination. This is how they should be given attention as to how originated. |
352.Nānattekattatoti sabbāsampi dhātūnaṃ salakkhaṇādito nānattaṃ. |
95. 6. As to variety and unity: there is variety in the specific characteristics, etc., of all the elements; |
Aññāneva hi pathavīdhātuyā lakkhaṇarasapaccupaṭṭhānāni. |
for the characteristic, function, and manifestation of the earth element is one, |
Aññāni āpodhātuādīnaṃ. |
and those of the water element, etc., are different. |
Evaṃ lakkhaṇādivasena pana kammasamuṭṭhānādivasena ca nānattabhūtānampi etāsaṃ rūpamahābhūtadhātudhammaaniccādivasena ekattaṃ hoti. |
But there is unity in them as materiality, great primary, element, state (dhamma), imperma- nence, etc., notwithstanding the fact that they are various according to [specific] characteristic, etc., and according to origination by kamma and so on. |
Sabbāpi hi dhātuyo ruppanalakkhaṇaṃ anatītattā rūpāni. |
96.All these elements are “instances of materiality” (rūpāni) because they do not exceed the characteristic of “being molested” (ruppana). |
Mahantapātubhāvādīhi kāraṇehi mahābhūtāni. |
They are “great primaries” (mahābhūta) by reason of “great manifestation,” and so on. |
Mahantapātubhāvādīhīti etā hi dhātuyo mahantapātubhāvato, mahābhūtasāmaññato, mahāparihārato, mahāvikārato, mahattā bhūtattā cāti imehi kāraṇehi mahābhūtānīti vuccanti. |
“By reason of ‘great manifestation,’ and so on” means that these elements are called “great primaries” for the following reasons, namely: (a) manifestation of greatness; (b) likeness to great creatures; (c) great maintenance; (d) great alteration; and (e) because they are great and because they are entities. |
Tattha mahantapātubhāvatoti etāni hi anupādinnasantānepi upādinnasantānepi mahantāni pātubhūtāni. |
97.Herein, (a) manifestation of greatness: they are manifested as great both in a continuity that is not clung to (acquired through kamma) and in a continuity that is clung to. |
Tesaṃ anupādinnasantāne – |
For their manifestation of greatness in a continuity that is not clung to is given |
Duve satasahassāni, cattāri nahutāni ca; |
Two times a hundred thousand [leagues] And then four nahutas as well: |
Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. – |
This earth, this “bearer of all wealth,” Has that much thickness, as they tell (VII.41). |
Ādinā nayena mahantapātubhāvatā buddhānussatiniddese vuttāva. |
in the description of the recollection of the Buddha in the way beginning (above). |
Upādinnasantānepi macchakacchapadevadānavādisarīravasena mahantāneva pātubhūtāni. |
And they are manifested on a great scale also in a continuity that is clung to, for instance, in the bodies of fishes, turtles, deities, Dānava demons, and so on. |
Vuttañhetaṃ "santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā"tiādi. |
For this is said: “Bhikkhus, there are individual creatures of a hundred leagues in the great ocean” (A IV 207), and so on. |
Mahābhūtasāmaññatoti etāni hi yathā māyākāro amaṇiṃyeva udakaṃ maṇiṃ katvā dasseti, asuvaṇṇaṃyeva leḍḍuṃ suvaṇṇaṃ katvā dasseti. |
98.(b) Likeness to great creatures: just as a magician turns water that is not crystal into crystal, and turns a clod that is not gold into gold, and shows them, |
Yathā ca sayaṃ neva yakkho na yakkhī samāno yakkhabhāvampi yakkhibhāvampi dasseti, evameva sayaṃ anīlāneva hutvā nīlaṃ upādārūpaṃ dassenti, apītāni alohitāni anodātāneva hutvā odātaṃ upādārūpaṃ dassentīti māyākāramahābhūtasāmaññato mahābhūtāni. |
and being himself neither a spirit nor a bird, shows himself as a spirit or a bird, so too, being themselves not blue-black, they turn themselves into blue-black derived materiality, being themselves not yellow … not red … not white, [367] they turn themselves into white derived materiality and show that. In this way they are “great primaries” (mahābhūta) in being like the great creatures (mahābhūta) of a magician.38 |
Yathā ca yakkhādīni mahābhūtāni yaṃ gaṇhanti, neva nesaṃ tassa anto na bahi ṭhānaṃ upalabbhati, na ca taṃ nissāya na tiṭṭhanti, evameva tānipi neva aññamaññassa anto na bahi ṭhitāni hutvā upalabbhanti, na ca aññamaññaṃ nissāya na tiṭṭhantīti acinteyyaṭṭhānatāya yakkhādimahābhūtasāmaññatopi mahābhūtāni. |
99. And just as, whomsoever the great creatures such as the spirits (yakkha) grasp hold of (possess), they have no standing place either inside him or outside him and yet they have no standing independently of him, so too, these elements are not found to stand either inside or outside each other yet they have no standing independently of one another. Thus they are also great primaries (mahābhūta) in being equal to the great creatures (mahābhūta) such as the spirits because they have no thinkable standing place [relative to each other]. |
Yathā ca yakkhinīsaṅkhātāni mahābhūtāni manāpehi vaṇṇasaṇṭhānavikkhepehi attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti, evameva etānipi itthipurisasarīrādīsu manāpena chavivaṇṇena manāpena attano aṅgapaccaṅgasaṇṭhānena manāpena ca hatthapādaṅgulibhamukavikkhepena attano kakkhaḷattādibhedaṃ sarasalakkhaṇaṃ paṭicchādetvā bālajanaṃ vañcenti, attano sabhāvaṃ daṭṭhuṃ na dentīti vañcakattena yakkhinīmahābhūtasāmaññatopi mahābhūtāni. |
100. And just as the great creatures known as female spirits (yakkhinī) conceal their own fearfulness with a pleasing colour, shape and gesture to deceive beings, so too, these elements conceal each their own characteristic and function classed as hardness, etc., by means of a pleasing skin colour of women’s and men’s bodies, etc., and pleasing shapes of limbs and pleasing gestures of fingers, toes and eyebrows, and they deceive simple people by concealing their own functions and characteristics beginning with hardness and do not allow their individual essences to be seen. Thus they are great primaries (mahābhūta) in being equal to the great creatures (mahābhūta), the female spirits, since they are deceivers. |
Mahāparihāratoti mahantehi paccayehi pariharitabbato. |
101.(c) Great maintenance: this is because they have to be sustained by the great requisites. |
Etāni hi divase divase upanetabbattā mahantehi ghāsacchādanādīhi bhūtāni pavattānīti mahābhūtāni. |
For these elements are great primaries (mahābhūta) since they have become (bhūta), have occurred, by means of the food, clothing, etc., which are great (mahant) [in importance] because they have to be found every day. |
Mahāparihārāni vā bhūtānītipi mahābhūtāni. |
Or alternatively, they are great primaries (mahābhūta) since they are primaries whose maintenance is great. |
Mahāvikāratoti etāni hi anupādinnānipi upādinnānipi mahāvikārāni honti. |
102.(d) Great alteration: the unclung-to and the clung-to are the [basis of] great alterations. |
Tattha anupādinnānaṃ kappavuṭṭhāne vikāramahattaṃ pākaṭaṃ hoti. |
Herein, the great alteration of the unclung-to evidences itself in the emergence of an aeon (see XIII.34), |
Upādinnānaṃ dhātukkhobhakāle. |
and that of the clung-to in the disturbance of the elements [in the body]. |
Tathā hi – |
For accordingly: |
Bhūmito vuṭṭhitā yāva, brahmalokā vidhāvati; |
Out of the ground and races higher And higher, right to the Brahmā heaven, |
Acci accimato loke, ḍayhamānamhi tejasā. |
The conflagration’s flame bursts up When the world is burnt up by fire. |
Koṭisatasahassekaṃ, cakkavāḷaṃ vilīyati; |
A whole world system measuring One hundred thousand millions wide |
Kupitena yadā loko, salilena vinassati. |
Subsides, as with its furious waters The flood dissolves the world beside. |
Koṭisatasahassekaṃ, cakkavāḷaṃ vikīrati; |
One hundred thousand million leagues, A whole world system’s broad extent |
Vāyodhātuppakopena, yadā loko vinassati. |
Is rent and scattered, when the world Succumbs to the air element. |
Patthaddho bhavati kāyo, daṭṭho kaṭṭhamukhena vā; |
The bite of wooden-mouths can make The body stiff; to all intent, |
Pathavīdhātuppakopena, hoti kaṭṭhamukheva so. |
When roused is its earth element, It might be gripped by such a snake. |
Pūtiyo bhavati kāyo, daṭṭho pūtimukhena vā; |
The bite of rotten-mouths can make The body rot; to all intent, |
Āpodhātuppakopena, hoti pūtimukheva so. |
When roused its water element, It might be gripped by such a snake. |
Santatto bhavati kāyo, daṭṭho aggimukhena vā; |
The bite of fiery-mouths can make The body burn; to all intent, |
Tejodhātuppakopena, hoti aggimukheva so. |
When roused is its fire element, It might be gripped by such a snake. |
Sañchinno bhavati kāyo, daṭṭho satthamukhena vā; |
The bite of dagger-mouths can make The body burst; to all intent, |
Vāyodhātuppakopena, hoti satthamukheva so. |
When roused is its air element, It might be gripped by such a snake. |
Iti mahāvikārāni bhūtānīti mahābhūtāni. |
So they are great primaries (mahābhūta) because they have become (bhūta) [the basis of] great (mahant) alteration. |
Mahattā bhūtattā cāti etāni hi mahantāni mahatā vāyāmena pariggahetabbattā bhūtāni vijjamānattāti mahattā bhūtattā ca mahābhūtāni. |
103.(e) Because they are great and because they are entities: “great” (mahant) because they need great effort to discern them, and “entities” (bhūta = become) because they are existent; thus they are great primaries (mahābhūta) because they are great (mahā) and because they are entities (bhūta). |
Evaṃ sabbāpetā dhātuyo mahantapātubhāvādīhi kāraṇehi mahābhūtāni. |
This is how all these elements are “great primaries” by reason of “great manifestation,” and so on. |
Salakkhaṇadhāraṇato pana dukkhādānato ca dukkhādhānato ca sabbāpi dhātulakkhaṇaṃ anatītattā dhātuyo. |
104.Again, they are elements (dhātu) because of bearing (dhāraṇa) their own characteristics, because of grasping (ādāna) suffering, and because of sorting out (ādhāna) suffering (see XV.19), and because none of them are exempt from the characteristic of being elements. |
Salakkhaṇadhāraṇena ca attano khaṇānurūpadhāraṇena ca dhammā. |
They are states (dhamma) owing to bearing (dhāraṇa) their own characteristics and owing to their so bearing (dhāraṇa) for the length of the moment appropriate to them.39 |
Khayaṭṭhena aniccā. |
They are impermanent in the sense of [liability to] destruction; |
Bhayaṭṭhena dukkhā. |
they are painful in the sense of [causing] terror; |
Asārakaṭṭhena anattā. |
they are not self in the sense of having no core [of permanence, and so on]. |
Iti sabbāsampi rūpamahābhūtadhātudhammaaniccādivasena ekattanti evaṃ nānattekattato manasikātabbā. |
Thus there is unity of all since all are materiality, great primaries, elements, states, impermanent, and so on. This is how they should be given attention “as to variety and unity.” |
353.Vinibbhogāvinibbhogatoti sahuppannāva etā ekekasmiṃ sabbapariyantime suddhaṭṭhakādikalāpepi padesena avinibbhuttā. |
105. 7. As to resolution (separability) and non-resolution (inseparability): they are positionally unresolvable (inseparable) since they always arise together in every single minimal material group consisting of the bare octad and the others; |
Lakkhaṇena pana vinibbhuttāti evaṃ vinibbhogāvinibbhogato manasikātabbā. |
but they are resolvable (separable) by characteristic. This is how they should be given attention “as to resolution (separability) and non-resolution (inseparability).” |
354.Sabhāgavisabhāgatoti evaṃ avinibbhuttāsu cāpi etāsu purimā dve garukattā sabhāgā. |
106. 8. As to the similar and dissimilar: and although they are unresolved (inseparable) in this way, yet the first two similar in heaviness, |
Tathā pacchimā lahukattā. |
and so are the last two in lightness; |
Purimā pana pacchimāhi pacchimā ca purimāhi visabhāgāti evaṃ sabhāgavisabhāgato manasikātabbā. |
but [for this reason] the first two are dissimilar to the last two and the last two to the first two. This is how they should be given attention “as to the similar and dissimilar.” |
355.Ajjhattikabāhiravisesatoti ajjhattikā dhātuyo viññāṇavatthuviññattiindriyānaṃ nissayā honti, sairiyāpathā, catusamuṭṭhānā. |
107. 9. As to distinction between internal and external: the internal elements are the [material] support for the physical bases of consciousness, for the kinds of intimation, and for the material faculties. They are associated with postures, and they are of fourfold origination. |
Bāhirā vuttaviparītappakārāti evaṃ ajjhattikabāhiravisesato manasikātabbā. |
The external elements are of the opposite kind. This is how they should be given attention “as to distinction between internal and external.” |
356.Saṅgahatoti kammasamuṭṭhānā pathavīdhātu kammasamuṭṭhānāhi itarāhi ekasaṅgahā hoti samuṭṭhānanānattābhāvato. |
108. 10. As to inclusion: kamma-originated earth element is included together with the other kamma-originated elements because there is no difference in their origination. |
Tathā cittādisamuṭṭhānā cittādisamuṭṭhānāhīti evaṃ saṅgahato manasikātabbā. |
Likewise the consciousness-originated is included together with other consciousness-originated elements. This is how they should be given attention “as to inclusion.” |
357.Paccayatoti pathavīdhātu āposaṅgahitā tejoanupālitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ patiṭṭhā hutvā paccayo hoti. |
109. 11. As to condition: the earth element, which is held together by water, maintained by fire and distended by air, is a condition for the other three great primaries by acting as their foundation. |
Āpodhātu pathavīpatiṭṭhitā tejoanupālitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ ābandhanaṃ hutvā paccayo hoti. |
The water element, which is founded on earth, maintained by fire and distended by air, is a condition for the other three great primaries by acting as their cohesion. |
Tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ paripācanaṃ hutvā paccayo hoti. |
The fire element, which is founded on earth, held together by water [369] and distended by air, is a condition for the other three great primaries by acting as their maintaining. |
Vāyodhātu pathavīpatiṭṭhitā āposaṅgahitā tejoparipācitā tiṇṇaṃ mahābhūtānaṃ vitthambhanaṃ hutvā paccayo hotīti evaṃ paccayato manasikātabbā. |
The air element, which is founded on earth, held together by water, and maintained by fire, is a condition for the other three great primaries by acting as their distension. This is how they should be given attention “as to condition.” |
358.Asamannāhāratoti pathavīdhātu cettha "ahaṃ pathavīdhātū"ti vā, "tiṇṇaṃ mahābhūtānaṃ patiṭṭhā hutvā paccayo homī"ti vā na jānāti. |
110. 12. As to lack of conscious reaction: here too the earth element does not know, “I am the earth element” or “I am a condition by acting as a foundation for three great primaries.” And the other three do not know, “The earth element is a condition for us by acting as a foundation for three great primaries.” |
Itarānipi tīṇi "amhākaṃ pathavīdhātu patiṭṭhā hutvā paccayo hotī"ti na jānanti. |
And the other three do not know, “The earth element is a condition for us by acting as our foundation.” |
Esa nayo sabbatthāti evaṃ asamannāhārato manasikātabbā. |
And similarly in each instance. This is how they should be given attention “as to lack of conscious reaction.” |
359.Paccayavibhāgatoti dhātūnaṃ hi kammaṃ, cittaṃ, āhāro, utūti cattāro paccayā. |
111. 13. As to analysis of conditions: there are four conditions for the elements, that is to say, kamma, consciousness, nutriment, and temperature. |
Tattha kammasamuṭṭhānānaṃ kammameva paccayo hoti, na cittādayo. |
Herein, kamma only is the condition for the kamma-originated [elements]; consciousness (citta), etc. [i.e. nutriment and temperature] are not. |
Cittādisamuṭṭhānānampi cittādayova paccayā honti, na itare. |
Consciousness, etc., only are the conditions for the consciousness-originated [elements]; the others are not. |
Kammasamuṭṭhānānañca kammaṃ janakapaccayo hoti, sesānaṃ pariyāyato upanissayapaccayo hoti. |
Kamma is the producing condition40 for the kamma-originated elements; for the rest it is indirectly the decisive-supportive condition.41 |
Cittasamuṭṭhānānaṃ cittaṃ janakapaccayo hoti, sesānaṃ pacchājātapaccayo atthipaccayo avigatapaccayo ca. |
Consciousness is the producing condition for the consciousness-originated elements; for the rest it is the post-nascence condition, presence condition and non-disappearance condition. |
Āhārasamuṭṭhānānaṃ āhāro janakapaccayo hoti, sesānaṃ āhārapaccayo atthipaccayo avigatapaccayo ca. |
Nutriment is the producing condition for the nutriment-originated elements; for the rest it is the nutriment condition, presence condition and non-disappearance condition. |
Utusamuṭṭhānānaṃ utu janakapaccayo hoti, sesānaṃ atthipaccayo avigatapaccayo ca. |
Temperature is the productive condition for the temperature-originated elements; for the rest it is the presence condition and non-disappearance condition. |
Kammasamuṭṭhānaṃ mahābhūtaṃ kammasamuṭṭhānānampi mahābhūtānaṃ paccayo hoti cittādisamuṭṭhānānampi. |
Herein, the kamma-originated great primary is the condition for the kamma- originated great primaries, and also for the consciousness-originated [great primaries]. |
Tathā cittasamuṭṭhānaṃ, āhārasamuṭṭhānaṃ. |
Likewise are the consciousness-originated [great primary] and the nutriment originated [great primary]. |
Utusamuṭṭhānaṃ mahābhūtaṃ utusamuṭṭhānānampi mahābhūtānaṃ paccayo hoti kammādisamuṭṭhānānampi. |
The temperature-originated great primary is the condition for the temperature-originated great primaries, and also for the kamma-originated [great primaries], and so on (cf. XX.27f.). |
Tattha kammasamuṭṭhānā pathavīdhātu kammasamuṭṭhānānaṃ itarāsaṃ sahajātaaññamaññanissayaatthiavigatavasena ceva patiṭṭhāvasena ca paccayo hoti, na janakavasena. |
112. Herein, the kamma-originated earth element is a condition for the other kamma-originated elements both as conascence, mutuality, support, presence, and non-disappearance conditions and as foundation, but not as producing condition. |
Itaresaṃ tisantatimahābhūtānaṃ nissayaatthiavigatavasena paccayo hoti, na patiṭṭhāvasena na janakavasena. |
It is a condition for the other [three] great primaries in a triple continuity (see XX.22) as support, presence and non-disappearance conditions, but not as foundation or producing condition. |
Āpodhātu cettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva ābandhanavasena ca paccayo hoti, na janakavasena. |
And here the water element is a condition for the remaining three elements both as conascence, etc., conditions and as cohesion, but not as producing condition. |
Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na ābandhanavasena na janakavasena. |
And for the others in a triple continuity it is a condition as support, presence, and non-disappearance conditions too, but not as cohesion or producing condition. |
Tejodhātupettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva paripācanavasena ca paccayo hoti, na janakavasena. |
And the fire element here is a condition for the other three elements both as conascence, etc., conditions and as maintaining but not as producing condition. |
Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na paripācanavasena, na janakavasena. |
And for the others in a triple continuity it is a condition as support, presence, and non-disappearance conditions too, but not as maintaining or producing condition. |
Vāyodhātupettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva vitthambhanavasena ca paccayo hoti, na janakavasena. |
And the air element here is a condition for the other three elements [370] both as conascence, etc., conditions and as distension, but not as producing condition. |
Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na vitthambhanavasena, na janakavasena. |
And for the others in a triple continuity it is a condition as support, presence, and non- disappearance conditions too, but not as distension or producing condition. |
Cittaāhārautusamuṭṭhānapathavīdhātuādīsupi eseva nayo. |
The same method applies in the case of the consciousness-originated, the nutriment-originated, and the temperature-originated earth element, and the rest. |
Evaṃ sahajātādipaccayavasappavattāsu ca panetāsu dhātūsu – |
113. And when these elements have been made to occur through the influence of the conascence, etc., conditions: |
Ekaṃ paṭicca tisso, catudhā tisso paṭicca eko ca; |
With three in four ways to one due, And likewise with one due to three; |
Dve dhātuyo paṭicca, dve chaddhā sampavattanti. |
With two in six ways due to two— Thus their occurrence comes to be. |
Pathavīādīsu hi ekekaṃ paṭicca itarā tisso tissoti evaṃ ekaṃ paṭicca tisso catudhā sampavattanti. |
114. Taking each one, beginning with earth, there are three others whose occurrence is due to that one, thus with three due to one their occurrence takes place in four ways. |
Tathā pathavīdhātuādīsu ekekā itarā tisso tisso paṭiccāti evaṃ tisso paṭicca ekā catudhā sampavattati. |
Likewise each one, beginning with earth, occurs in dependence on the other three, thus with one due to three their occurrence takes place in four ways. |
Purimā pana dve paṭicca pacchimā, pacchimā ca dve paṭicca purimā, paṭhamatatiyā paṭicca dutiyacatutthā, dutiyacatutthā paṭicca paṭhamatatiyā, paṭhamacatutthā paṭicca dutiyatatiyā, dutiyatatiyā paṭicca paṭhamacatutthāti evaṃ dve dhātuyo paṭicca dve chadhā sampavattanti. |
But with the last two dependent on the first two, with the first two dependent on the last two, with the second and fourth dependent on the first and third, with the first and third dependent on the second and fourth, with the second and third dependent on the first and fourth, and with the first and fourth dependent on the second and third, they occur in six ways with two elements due to two. |
Tāsu pathavīdhātu abhikkamapaṭikkamādikāle uppīḷanassa paccayo hoti. |
115. At the time of moving forward and moving backward (M I 57), the earth element among these is a condition for pressing. |
Sāva āpodhātuyā anugatā patiṭṭhāpanassa. |
That, seconded by the water element, is a condition for establishing on a foundation. |
Pathavīdhātuyā pana anugatā āpodhātu avakkhepanassa. |
But the water element seconded by the earth element is a condition for lowering down. |
Vāyodhātuyā anugatā tejodhātu uddharaṇassa. |
The fire element seconded by the air element is a condition for lifting up. |
Tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo hotīti evaṃ paccayavibhāgato manasikātabbā. |
The air element seconded by the fire element is a condition for shifting forwards and shifting sideways (see XX.62f. and M-a I 160). This is how they should be given attention “as to analysis of conditions.” |
Evaṃ vacanatthādivasena manasi karontassāpi hi ekekena mukhena dhātuyo pākaṭā honti. |
116. As he gives his attention to them “as to word meaning,” etc., in this way, the elements become evident to him under each heading. |
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. |
As he again and again adverts and gives attention to them access concentration arises in the way already described. |
Svāyaṃ catunnaṃ dhātūnaṃ vavatthāpakassa ñāṇassānubhāvena uppajjanato catudhātuvavatthānantveva saṅkhaṃ gacchati. |
And this concentration too is called “definition of the four elements” because it arises in one who defines the four elements owing to the influence of his knowledge. |
360.Idañca pana catudhātuvavatthānaṃ anuyutto bhikkhu suññataṃ avagāhati, sattasaññaṃ samugghāteti. |
117. This bhikkhu who is devoted to the defining of the four elements immerses himself in voidness and eliminates the perception of living beings. |
So sattasaññāya samūhatattā vāḷamigayakkharakkhasādivikappaṃ anāvajjamāno bhayabheravasaho hoti, aratiratisaho, na iṭṭhāniṭṭhesu ugghātanigghātaṃ pāpuṇāti. |
Since he does not entertain false notions about wild beasts, spirits, ogres, etc., because he has abolished the perception of living beings, he conquers fear and dread and conquers delight and aversion (boredom); he is not exhilarated or depressed42 by agreeable and disagreeable things; |
Mahāpañño ca pana hoti amatapariyosāno vā sugatiparāyano vāti. |
and as one of great understanding, he either ends in the deathless or he is bound for a happy destiny. |
Evaṃ mahānubhāvaṃ, yogivarasahassa kīḷitaṃ etaṃ; |
The noble meditator lion43 Will make this mighty theme his sport. |
Catudhātuvavatthānaṃ, niccaṃ sevetha medhāvīti. |
Defining the four elements Is ever the wise man’s resort; |
Ayaṃ catudhātuvavatthānassa bhāvanāniddeso. |
This is the description of the development of the defining of the four elements. |
361.Ettāvatā ca yaṃ samādhissa vitthāraṃ bhāvanānayañca dassetuṃ "ko samādhi, kenaṭṭhena samādhī"tiādinā nayena pañhākammaṃ kataṃ, tattha "kathaṃ bhāvetabbo"ti imassa padassa sabbappakārato atthavaṇṇanā samattā hoti. |
118.This completes in all its aspects the commentary on the meaning of the clause, “How should it be developed?” in the set of questions beginning with “What is concentration?” which was formulated in order to show the method of development of concentration in detail (see III.1). |
Duvidhoyeva hayaṃ idha adhippeto upacārasamādhi ceva appanāsamādhi ca. |
119. This concentration as intended here is twofold, that is to say, access concentration and absorption concentration. |
Tattha dasasu kammaṭṭhānesu, appanāpubbabhāgacittesu ca ekaggatā upacārasamādhi. |
Herein, the unification [of mind] in the case of ten meditation subjects and in the consciousness preceding absorption [in the case of the remaining meditation subjects]44 is access concentration. |
Avasesakammaṭṭhānesu cittekaggatā appanāsamādhi. |
The unification of mind in the case of the remaining meditation subjects is absorption concentration. |
So duvidhopi tesaṃ kammaṭṭhānānaṃ bhāvitattā bhāvito hoti. |
And so it is developed in two forms with the development of these meditation subjects. |
Tena vuttaṃ "kathaṃ bhāvetabboti imassa padassa sabbappakārato atthavaṇṇanā samattā"ti. |
Hence it was said above: “This completes in all its aspects the commentary on the meaning of the clause, ‘How should it be developed?’” |
Samādhiānisaṃsakathā Table view Original pali |
362.Yaṃ pana vuttaṃ "samādhibhāvanāya ko ānisaṃso"ti, tattha diṭṭhadhammasukhavihārādipañcavidho samādhibhāvanāya ānisaṃso. |
120. The question, (viii) what are the benefits of the development of concentration? was also asked, however (III.1). Herein, the benefits of the development of concentration are fivefold, as a bliss-(sukha)ful abiding here and now, and so on. |
Tathā hi ye arahanto khīṇāsavā samāpajjitvā ekaggacittā sukhaṃ divasaṃ viharissāmāti samādhiṃ bhāventi, tesaṃ appanāsamādhibhāvanā diṭṭhadhammasukhavihārānisaṃsā hoti. |
For the development of absorption concentration provides the benefit of a bliss-(sukha)ful abiding here and now for the Arahants with cankers destroyed who develop concentration, thinking, “We shall attain and dwell with unified mind for a whole day.” |
Tenāha bhagavā "na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. |
Hence the Blessed One said: “But, Cunda, it is not these that are called effacement in the Noble Ones’ discipline; |
Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccantī"ti (ma. ni. 1.82). |
these are called bliss-(sukha)ful abidings in the Noble Ones’ discipline” (M I 40). |
Sekkhaputhujjanānaṃ samāpattito vuṭṭhāya samāhitena cittena vipassissāmāti bhāvayataṃ vipassanāya padaṭṭhānattā appanāsamādhibhāvanāpi sambādhe okāsādhigamanayena upacārasamādhibhāvanāpi vipassanānisaṃsā hoti. |
121. When ordinary people and trainers develop it, thinking, “After emerging, we shall exercise insight with concentrated consciousness,” the development of absorption concentration provides them with the benefit of insight by serving as the proximate cause for insight, and so too does access concentration as a method of arriving at wide open [conditions] in crowded [circumstances].45 |
Tenāha bhagavā "samādhiṃ, bhikkhave, bhāvetha. |
Hence the Blessed One said: “Bhikkhus, develop concentration; |
Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī"ti (saṃ. ni. 3.5). |
a bhikkhu who is concentrated understands correctly” (S III 13). |
Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya ekopi hutvā bahudhā hotīti vuttanayā abhiññāyo patthento nibbattenti, tesaṃ sati sati āyatane abhiññāpadaṭṭhānattā appanāsamādhibhāvanā abhiññānisaṃsā hoti. |
122. But when they have already produced the eight attainments and then, aspiring to the kinds of direct-knowledge described in the way beginning, “Having been one, he becomes many” (XII.2), they produce them by entering upon jhāna as the basis for direct-knowledge and emerging from it, then the development of absorption concentration provides for them the benefit of the kinds of direct-knowledge, since it becomes the proximate cause for the kinds of direct-knowledge whenever there is an occasion. |
Tenāha bhagavā – "so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane"ti (ma. ni. 3.158; a. ni. 3.102). |
Hence the Blessed One said: “He attains the ability to be a witness, through realization by direct-knowledge, of any state realizable by direct-knowledge to which his mind inclines, whenever there is an occasion” (M III 96; A I 254). |
Ye aparihīnajjhānā brahmaloke nibbattissāmāti brahmalokūpapattiṃ patthentā apatthayamānā vāpi puthujjanā samādhito na parihāyanti, tesaṃ bhavavisesāvahattā appanāsamādhibhāvanā bhavavisesānisaṃsā hoti. |
123. When ordinary people have not lost their jhāna, and they aspire to rebirth in the Brahmā-world thus, “Let us be reborn in the Brahmā-world,” or even though they do not make the actual aspiration, then the development of absorption concentration provides them with the benefits of an improved form of existence since it ensures that for them. |
Tenāha bhagavā – "paṭhamaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti. |
Hence the Blessed One said: “Where do they reappear after developing the first jhāna limitedly? |
Brahmapārisajjānaṃ devānaṃ sahabyataṃ upapajjantī"tiādi (vibha. 1024). |
They reappear in the company of the deities of Brahmā’s Retinue” (Vibh 424), and so on. |
Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva. |
And even the development of access concentration ensures an improved form of existence in the happy destinies of the sensual sphere. |
Ye pana ariyā aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā satta divasāni acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmāti samādhiṃ bhāventi, tesaṃ appanāsamādhibhāvanā nirodhānisaṃsā hoti. |
124. But when Noble Ones who have already produced the eight attainments develop concentration, thinking, “We shall enter upon the attainment of cessation, and by being without consciousness for seven days we shall abide in bliss-(sukha) here and now by reaching the cessation that is Nibbāna,” then the development of absorption concentration provides for them the benefit of cessation. |
Tenāha – "soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa"nti (paṭi. ma. 1.34). |
Hence it is said: “Understanding as mastery owing to … sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration, is knowledge of the attainment of cessation” (Paṭis I 97; see Ch. XXIII, 18f.). |
Evamayaṃ diṭṭhadhammasukhavihārādi pañcavidho samādhibhāvanāya ānisaṃso – |
125. That is how this benefit of the development of concentration is fivefold as a bliss-(sukha)ful abiding here and now, and so on. |
"Tasmā nekānisaṃsamhi, kilesamalasodhane; |
It cleans defiling stains’ pollution,46 And brings rewards past calculation. |
Samādhibhāvanāyoge, nappamajjeyya paṇḍito"ti. |
So wise men fail not in devotion To the pursuit of concentration. |
363.Ettāvatā ca "sīle patiṭṭhāya naro sapañño"ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge samādhipi paridīpito hoti. |
126. And at this point in the Path of Purification, which is taught under the headings of virtue, concentration and understanding in the stanza, “When a wise man, established well in virtue …,” concentration has been fully explained. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Samādhiniddeso nāma |
concluding “The Description of Concentration” |
Ekādasamo paricchedo. |
The eleventh chapter |
364.Paṭhamo sīlaniddeso. |
|
Dutiyo dhutaṅganiddeso;. |
|
Tatiyo kammaṭṭhānaggahaṇaniddeso. |
|
Catuttho pathavīkasiṇaniddeso. |
|
Pañcamo sesakasiṇaniddeso. |
|
Chaṭṭho asubhaniddeso. |
|
Sattamo chaanussatiniddeso. |
|
Aṭṭhamo sesānussatiniddeso. |
|
Navamo brahmavihāraniddeso. |
|
Dasamo āruppaniddeso. |
|
Paṭikkūlasaññādhātuvavatthānadvayaniddeso ekādasamoti. |
|
Visuddhimaggassa paṭhamo bhāgo niṭṭhito. |
|
12. The supernormal powers Original pali |
|
Pali |
Nyanamoli thera - english |
Abhiññākathā Table view Original pali |
365.Idāni yāsaṃ lokikābhiññānaṃ vasena ayaṃ samādhibhāvanā abhiññānisaṃsāti vuttā, tā abhiññā sampādetuṃ yasmā pathavīkasiṇādīsu adhigatacatutthajjhānena yoginā yogo kātabbo. |
1. It was said above with reference to the mundane kinds of direct- knowledge that this development of concentration “provides … the benefit of the kinds of direct-knowledge” (XI.122). Now, in order to perfect those kinds of direct-knowledge the task must be undertaken by a meditator who has reached the fourth jhāna in the earth kasiṇa, and so on. |
Evañhissa sā samādhibhāvanā adhigatānisaṃsā ceva bhavissati thiratarā ca, so adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgato sukheneva paññābhāvanaṃ sampādessati. |
And in doing this, not only will this development of concentration have provided benefits in this way, it will also have become more advanced; and when he thus possesses concentration so developed as to have both provided benefits and become more advanced, he will then more easily perfect the development of understanding. |
Tasmā abhiññākathaṃ tāva ārabhissāma. |
So meanwhile we shall deal with the explanation of the kinds of direct-knowledge now. |
Bhagavatā hi adhigatacatutthajjhānasamādhīnaṃ kulaputtānaṃ samādhibhāvanānisaṃsadassanatthañceva uttaruttari paṇītapaṇītadhammadesanatthañca "so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṃ abhinīharati abhininnāmeti. |
2.In order to show the benefits of developing concentration to clansmen whose concentration has reached the fourth jhāna, and in order to teach progressively refined Dhamma, five kinds of mundane direct-knowledge have been described by the Blessed One. They are: (1) the kinds of supernormal power, described in the way beginning, “When his concentrated mind is thus purified, bright, unblemished, rid of defilement, and has become malleable, wieldy, steady, and attained to imperturbability,1 he directs, he inclines, his mind to the kinds of supernormal power. |
So anekavihitaṃ iddhividhaṃ paccanubhoti ekopi hutvā bahudhā hotī"tiādinā (dī. ni. 1.238) nayena iddhividhaṃ, dibbasotadhātuñāṇaṃ, cetopariyañāṇaṃ, pubbenivāsānussatiñāṇaṃ, sattānaṃ cutūpapāte ñāṇanti pañca lokikābhiññā vuttā. |
He wields the various kinds of supernormal power. Having been one, he becomes many …” (D I 77); (2) the knowledge of the divine ear element; (3) the knowledge of penetration of minds; (4) the knowledge of recollection of past lives; and (5) the knowledge of the passing away and reappearance of beings. |
Tattha ekopi hutvā bahudhā hotītiādikaṃ iddhivikubbanaṃ kātukāmena ādikammikena yoginā odātakasiṇapariyantesu aṭṭhasu kasiṇesu aṭṭha aṭṭha samāpattiyo nibbattetvā – |
If a meditator wants to begin performing the transformation by supernormal power described as, “Having been one, he becomes many,” etc., he must achieve the eight attainments in each of the eight kasiṇas ending with the white kasiṇa. He must also have complete control of his mind in the following fourteen ways: [374] |
Kasiṇānulomato, kasiṇapaṭilomato, kasiṇānulomapaṭilomato, jhānānulomato, jhānapaṭilomato, jhānānulomapaṭilomato, jhānukkantikato, kasiṇukkantikato, jhānakasiṇukkantikato, aṅgasaṅkantito, ārammaṇasaṅkantito, aṅgārammaṇasaṅkantito, aṅgavavatthāpanato, ārammaṇavavatthāpanatoti. |
(i) in the order of the kasiṇa, (ii) in the reverse order of the kasiṇa, (iii) in the order and reverse order of the kasiṇa, (iv) in the order of the jhāna, (v) in the reverse order of the jhāna (vi) in the order and reverse order of the jhāna, (vii) skipping jhāna, (viii) skipping kasiṇa, (ix) skipping jhāna and kasiṇa, (x) transposition of factors, (xi) transposition of object, (xii) transposition of factors and object, (xiii) definition of factors, and (xiv) definition of object. |
Imehi cuddasahi ākārehi cittaṃ paridametabbaṃ. |
3. But what is “in the order of the kasiṇa” here? |
366.Katamaṃ panettha kasiṇānulomaṃ - pe - katamaṃ ārammaṇavavatthāpananti. |
What is “definition of object”? |
Idha bhikkhu pathavīkasiṇe jhānaṃ samāpajjati, tato āpokasiṇeti evaṃ paṭipāṭiyā aṭṭhasu kasiṇesu satakkhattumpi sahassakkhattumpi samāpajjati, idaṃ kasiṇānulomaṃ nāma. |
(i) Here a bhikkhu attains jhāna in the earth kasiṇa, after that in the water kasiṇa, and so progressing through the eight kasiṇas, doing so even a hundred times, even a thousand times, in each one. This is called in the order of the kasiṇas. |
Odātakasiṇato pana paṭṭhāya tatheva paṭilomakkamena samāpajjanaṃ kasiṇapaṭilomaṃ nāma. |
(ii) Attaining them in like manner in reverse order, starting with the white kasiṇa, is called in the reverse order of the kasiṇas. |
Pathavīkasiṇato paṭṭhāya yāva odātakasiṇaṃ, odātakasiṇatopi paṭṭhāya yāva pathavīkasiṇanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ kasiṇānulomapaṭilomaṃ nāma. |
(iii) Attaining them again and again in forward and reverse order, from the earth kasiṇa up to the white kasiṇa and from the white kasiṇa back to the earth kasiṇa, is called in the order and reverse order of the kasiṇas. |
Paṭhamajjhānato pana paṭṭhāya paṭipāṭiyā yāva nevasaññānāsaññāyatanaṃ, tāva punappunaṃ samāpajjanaṃ jhānānulomaṃ nāma. |
4.(iv) Attaining again and again from the first jhāna up to the base consisting of neither perception nor non-perception is called in the order of the jhānas. |
Nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānaṃ, tāva punappunaṃ samāpajjanaṃ jhānapaṭilomaṃ nāma. |
(v) Attaining again and again from the base consisting of neither perception nor non-perception back to the first jhāna is called in the reverse order of the jhānas. |
Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanato paṭṭhāya yāva paṭhamajjhānanti evaṃ anulomapaṭilomavasena punappunaṃ samāpajjanaṃ jhānānulomapaṭilomaṃ nāma. |
(vi) Attaining in forward and reverse order, from the first jhāna up to the base consisting of neither perception nor non-perception and from the base consisting of neither perception nor non-perception back to the first jhāna, is called in the order and reverse order of the jhānas. |
Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti evaṃ kasiṇaṃ anukkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikaṃ nāma. |
5.(vii) He skips alternate jhānas without skipping the kasiṇas in the following way: having first attained the first jhāna in the earth kasiṇa, he attains the third jhāna in that same kasiṇa, and after that, having removed [the kasiṇa (X.6), he attains] the base consisting of boundless space, after that the base consisting of nothingness. This is called skipping jhānas. |
Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā. |
And that based on the water kasiṇa, etc., should be construed similarly. |
Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti iminā nayena jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikaṃ nāma. |
(viii) When he skips alternate kasiṇas without skipping jhānas in the following way: having attained the first jhāna in the earth kasiṇa, he again attains that same jhāna in the fire kasiṇa and then in the blue kasiṇa and then in the red kasiṇa, this is called skipping kasiṇas. |
Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tato tejokasiṇe tatiyaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikaṃ nāma. |
(ix) When he skips both jhānas and kasiṇas in the following way: having attained the first jhāna in the earth kasiṇa, he next attains the third in the fire kasiṇa, next the base consisting of boundless space after removing the blue kasiṇa, next the base consisting of nothingness [arrived at] from the red kasiṇa, this is called skipping jhānas and kasiṇas. |
Pathavīkasiṇe pana paṭhamaṃ jhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikaṃ nāma. |
6.(x) Attaining the first jhāna in the earth kasiṇa [375] and then attaining the others in that same kasiṇa is called transposition of factors. |
Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tadeva āpokasiṇe - pe - tadeva odātakasiṇeti evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkantikaṃ nāma. |
(xi) Attaining the first jhāna in the earth kasiṇa and then that same jhāna in the water kasiṇa … in the white kasiṇa is called transposition of object. |
Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ ekantarikavasena aṅgānañca ārammaṇānañca saṅkamanaṃ aṅgārammaṇasaṅkantikaṃ nāma. |
(xii) Transposition of object and factors together takes place in the following way: he attains the first jhāna in the earth kasiṇa, the second jhāna in the water kasiṇa, the third in the fire kasiṇa, the fourth in the air kasiṇa, the base consisting of boundless space by removing the blue kasiṇa, the base consisting of boundless consciousness [arrived at] from the yellow kasiṇa, the base consisting of nothingness from the red kasiṇa, and the base consisting of neither perception nor non-perception from the white kasiṇa. This is called transposition of factors and object. |
Paṭhamaṃ jhānaṃ pana pañcaṅgikanti vavatthapetvā dutiyaṃ tivaṅgikaṃ, tatiyaṃ duvaṅgikaṃ, tathā catutthaṃ ākāsānañcāyatanaṃ - pe - nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma. |
7.(xiii) The defining of only the jhāna factors by defining the first jhāna as five- factored, the second as three-factored, the third as two-factored, and likewise the fourth, the base consisting of boundless space, … and the base consisting of neither perception nor non-perception, is called definition of factors. |
Tathā idaṃ pathavīkasiṇanti vavatthapetvā idaṃ āpokasiṇaṃ - pe - idaṃ odātakasiṇanti evaṃ ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma. |
(xiv) Likewise, the defining of only the object as “This is the earth kasiṇa,” “This is the water kasiṇa” … “This is the white kasiṇa,” is called definition of object. |
Aṅgārammaṇavavatthāpanampi eke icchanti. |
Some would also have “defining of factors and object”; |
Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāmukhaṃ na hoti. |
but since that is not given in the commentaries it is certainly not a heading in the development. |
367.Imehi pana cuddasahi ākārehi cittaṃ aparidametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro iddhivikubbanaṃ sampādessatīti netaṃ ṭhānaṃ vijjati. |
8. It is not possible for a meditator to begin to accomplish transformation by supernormal powers unless he has previously completed his development by controlling his mind in these fourteen ways. |
Ādikammikassa hi kasiṇaparikammampi bhāro, satesu sahassesu vā ekova sakkoti. |
Now, the kasiṇa preliminary work is difficult for a beginner and only one in a hundred or a thousand can do it. |
Katakasiṇaparikammassa nimittuppādanaṃ bhāro, satesu sahassesu vā ekova sakkoti. |
The arousing of the sign is difficult for one who has done the preliminary work and only one in a hundred or a thousand can do it. |
Uppanne nimitte taṃ vaḍḍhetvā appanādhigamo bhāro, satesu sahassesu vā ekova sakkoti. |
To extend the sign when it has arisen and to reach absorption is difficult and only one in a hundred or a thousand can do it. |
Adhigatappanassa cuddasahākārehi cittaparidamanaṃ bhāro, satesu sahassesu vā ekova sakkoti. |
To tame one’s mind in the fourteen ways after reaching absorption is difficult and only one in a hundred or a thousand can do it. |
Cuddasahākārehi paridamitacittassāpi iddhivikubbanaṃ nāma bhāro, satesu sahassesu vā ekova sakkoti. |
The transformation by supernormal power after training one’s mind in the fourteen ways is difficult and only one in a hundred or a thousand can do it. |
Vikubbanappattassāpi khippanisantibhāvo nāma bhāro, satesu sahassesu vā ekova khippanisantī hoti. |
Rapid response after attaining transformation is difficult and only one in a hundred or a thousand can do it. |
Therambatthale mahārohaṇaguttattherassa gilānupaṭṭhānaṃ āgatesu tiṃsamattesu iddhimantasahassesu upasampadāya aṭṭhavassiko rakkhitatthero viya. |
9. Like the Elder Rakkhita who, eight years after his full admission to the Order, was in the midst of thirty thousand bhikkhus possessing supernormal powers who had come to attend upon the sickness of the Elder Mahā-Rohaṇa- Gutta at Therambatthala. |
Tassānubhāvo pathavīkasiṇaniddese (visuddhi. 1.78 ādayo) vuttoyeva. |
His feat is mentioned under the earth kasiṇa (IV.135). |
Taṃ panassānubhāvaṃ disvā thero āha "āvuso, sace rakkhito nābhavissa sabbe garahappattā assāma 'nāgarājānaṃ rakkhituṃ nāsakkhiṃsū'ti. |
Seeing his feat, an elder said, “Friends, if Rakkhita had not been there, we should have been put to shame. [It could have been said], ‘They were unable to protect the royal nāga.’ |
Tasmā attanā gahetvā vicaritabbaṃ āvudhaṃ nāma malaṃ sodhetvāva gahetvā vicarituṃ vaṭṭatī"ti. |
So we ourselves ought to go about [with our abilities perfected], just as it is proper (for soldiers) to go about with weapons cleaned of stains.” |
Te therassa ovāde ṭhatvā tiṃsasahassāpi bhikkhū khippanisantino ahesuṃ. |
The thirty thousand bhikkhus heeded the elder’s advice and achieved rapid response. |
Khippanisantiyāpi ca sati parassa patiṭṭhābhāvo bhāro, satesu sahassesu vā ekova hoti, giribhaṇḍavāhanapūjāya mārena aṅgāravasse pavattite ākāse pathaviṃ māpetvā aṅgāravassaparittārako thero viya. |
10. And helping another after acquiring rapidity in responding is difficult and only one in a hundred or a thousand can do it. Like the elder who gave protection against the rain of embers by creating earth in the sky, when the rain of embers was produced by Māra at the Giribhaṇḍavahana offering. 2 |
Balavapubbayogānaṃ pana buddhapaccekabuddhaaggasāvakādīnaṃ vināpi iminā vuttappakārena bhāvanānukkamena arahattapaṭilābheneva idañca iddhivikubbanaṃ aññe ca paṭisambhidādibhedā guṇā ijjhanti. |
11. It is only in Buddhas, Paccekabuddhas, chief disciples, etc., who have vast previous endeavour behind them, that this transformation by supernormal power and other such special qualities as the discriminations are brought to success simply with the attainment of Arahantship and without the progressive course of development of the kind just described. |
Tasmā yathā piḷandhanavikatiṃ kattukāmo suvaṇṇakāro aggidhamanādīhi suvaṇṇaṃ muduṃ kammaññaṃ katvāva karoti, yathā ca bhājanavikatiṃ kattukāmo kumbhakāro mattikaṃ suparimadditaṃ muduṃ katvā karoti, evameva ādikammikena imehi cuddasahākārehi cittaṃ paridametvā chandasīsacittasīsavīriyasīsavīmaṃsāsīsasamāpajjanavasena ceva āvajjanādivasībhāvavasena ca muduṃ kammaññaṃ katvā iddhividhāya yogo karaṇīyo. |
12. So just as when a goldsmith wants to make some kind of ornament, he does so only after making the gold malleable and wieldy by smelting it, etc., and just as when a potter wants to make some kind of vessel, he does so only after making the clay well kneaded and malleable, a beginner too must likewise prepare for the kinds of supernormal powers by controlling his mind in these fourteen ways; and he must do so also by making his mind malleable and wieldy both by attaining under the headings of zeal, consciousness, energy, and inquiry,3 and by mastery in adverting, and so on. |
Pubbahetusampannena pana kasiṇesu catutthajjhānamatte ciṇṇavasināpi kātuṃ vaṭṭati. |
But one who already has the required condition for it owing to practice in previous lives needs only prepare himself by acquiring mastery in the fourth jhāna in the kasiṇas. |
Yathā panettha yogo kātabbo, taṃ vidhiṃ dassento bhagavā "so evaṃ samāhite citte"tiādimāha. |
13. Now, the Blessed One showed how the preparation should be done in saying, “When his concentrated mind,” and so on. |
368.Tatrāyaṃ pāḷinayānusāreneva vinicchayakathā. |
Here is the explanation, which follows the text (see §2). |
Tattha soti so adhigatacatutthajjhāno yogī. |
Herein, he is a meditator who has attained the fourth jhāna. |
Evanti catutthajjhānakkamanidassanametaṃ. |
Thus signifies the order in which the fourth jhāna comes; |
Iminā paṭhamajjhānādhigamādinā kamena catutthajjhānaṃ paṭilabhitvāti vuttaṃ hoti. |
having obtained the fourth jhāna in this order beginning with attaining the first jhāna, is what is meant. |
Samāhiteti iminā catutthajjhānasamādhinā samāhite. |
Concentrated: concentrated by means of the fourth jhāna. |
Citteti rūpāvacaracitte. |
Mind: fine-material-sphere consciousness. |
Parisuddhetiādīsu pana upekkhāsatipārisuddhibhāvena parisuddhe. |
14. But as to the words “purified,” etc., it is purified by means of the state of mindfulness purified by equanimity. |
Parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. |
It is bright precisely because it is purified; it is limpid (see A I 10), is what is meant. |
Sukhādīnaṃ paccayānaṃ ghātena vihatarāgādiaṅgaṇattā anaṅgaṇe. |
It is unblemished since the blemishes consisting of greed, etc., are eliminated by the removal of their conditions consisting of bliss-(sukha), and the rest. |
Anaṅgaṇattāyeva vigatūpakkilese. |
It is rid of defilement precisely because it is unblemished; |
Aṅgaṇena hi taṃ cittaṃ upakkilissati. |
for it is by the blemish that the consciousness becomes defiled. |
Subhāvitattā mudubhūte, vasībhāvappatteti vuttaṃ hoti. |
It has become malleable because it is well developed; it suffers mastery, is what is meant, |
Vase vattamānaṃ hi cittaṃ mudunti vuccati. |
for consciousness that suffers mastery is called “malleable.” |
Muduttāyeva ca kammaniye, kammakkhame kammayoggeti vuttaṃ hoti. |
It is wieldy (kammanīya) precisely because it is malleable; it suffers being worked (kammakkhama), is fit to be worked (kammayogga), is what is meant. |
Muduṃ hi cittaṃ kammaniyaṃ hoti sudantamiva suvaṇṇaṃ, tañca ubhayampi subhāvitattāyevāti. |
15. For a malleable consciousness is wieldy, like well-smelted gold; and it is both of these because it is well developed, |
Yathāha "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta"nti (a. ni. 1.22). |
according as it is said: “Bhikkhus, I do not see anyone thing that, when developed and cultivated, becomes so malleable and wieldy as does the mind” (A I 9). |
Etesu parisuddhabhāvādīsu ṭhitattā ṭhite. |
16. It is steady because it is steadied in this purifiedness, and the rest. |
Ṭhitattāyeva āneñjappatte, acale niriñjaneti vuttaṃ hoti. |
It is attained to imperturbability (āneñjappatta) precisely because it is steady; it is motionless, without perturbation (niriñjana), is what is meant. |
Mudukammaññabhāvena vā attano vase ṭhitattā ṭhite. |
Or alternatively, it is steady because steady in its own masterability through malleability and wieldiness, |
Saddhādīhi pariggahitattā āneñjappatte. |
and it is attained to imperturbability because it is reinforced by faith, and so on. |
Saddhāpariggahitaṃ hi cittaṃ assaddhiyena na iñjati. |
17. For consciousness reinforced by faith is not perturbed by faithlessness; |
Vīriyapariggahitaṃ kosajjena na iñjati. |
when reinforced by energy, it is not perturbed by idleness; |
Satipariggahitaṃ pamādena na iñjati. |
when reinforced by mindfulness, it is not perturbed by negligence; |
Samādhipariggahitaṃ uddhaccena na iñjati. |
when reinforced by concentration, it is not perturbed by agitation; |
Paññāpariggahitaṃ avijjāya na iñjati. |
when reinforced by understanding, it is not perturbed by ignorance; |
Obhāsagataṃ kilesandhakārena na iñjati. |
and when illuminated, it is not perturbed by the darkness of defilement. |
Imehi chahi dhammehi pariggahitaṃ āneñjappattaṃ hoti. |
So when it is reinforced by these six states, it is attained to imperturbability. |
Evaṃ aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya. |
18. Consciousness possessing these eight factors in this way is susceptible of being directed to the realization by direct-knowledge of states realizable by direct-knowledge. |
Aparo nayo, catutthajjhānasamādhinā samāhite. |
19. Another method: It is concentrated by means of fourth-jhāna concentration. |
Nīvaraṇadūrabhāvena parisuddhe. |
It is purified by separation from the hindrances. |
Vitakkādisamatikkamena pariyodāte. |
It is bright owing to the surmounting of applied thought and the rest. |
Jhānapaṭilābhapaccayānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. |
It is unblemished owing to absence of evil wishes based on the obtainment of jhāna.4 |
Abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena vigatūpakkilese. |
It is rid of defilement owing to the disappearance of the defilements of the mind consisting in covetousness, etc.; |
Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. |
and both of these should be understood according to the Anaṅgaṇa Sutta (MN 5) and the Vattha Sutta (MN 7). |
Vasippattiyā mudubhūte. |
It is become malleable by masterability. |
Iddhipādabhāvūpagamena kammaniye. |
It is wieldy by reaching the state of a road to power (§50). |
Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhite āneñjappatte. |
It is steady and attained to imperturbability by reaching the refinement of completed development; |
Yathā āneñjappattaṃ hoti, evaṃ ṭhiteti attho. |
the meaning is that according as it has attained imperturbability so it is steady. |
Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtanti. |
And the consciousness possessing these eight factors in this way is susceptible of being directed to the realization by direct-knowledge of states realizable by direct-knowledge, since it is the basis, the proximate cause, for them. |
Dasaiddhikathā Table view Original pali |
369.Iddhividhāya cittaṃ abhinīharati abhininnāmetīti ettha ijjhanaṭṭhena iddhi, nipphattiatthena paṭilābhaṭṭhena cāti vuttaṃ hoti. |
20. He directs, he inclines, his mind to the kinds of supernormal powers (iddhi- vidha—lit. “kinds of success”): here “success” (iddhi) is the success of succeeding (ijjhana); in the sense of production, in the sense of obtainment, is what is meant. |
Yañhi nipphajjati paṭilabbhati ca, taṃ ijjhatīti vuccati. |
For what is produced and obtained is called “successful,” |
Yathāha "kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī"ti (su. ni. 772). |
according as it is said, “When a mortal desires, if his desire is fulfilled” (samijjhati) (Sn 766), |
Tathā "nekkhammaṃ ijjhatīti iddhi, paṭiharatīti pāṭihāriyaṃ. |
and likewise: “Renunciation succeeds (ijjhati), thus it is a success (iddhi) … It metamorphoses (paṭiharati) [lust], thus it is a metamorphosis (pāṭihāriya)5 … |
Arahattamaggo ijjhatīti iddhi, paṭiharatīti pāṭihāriya"nti (paṭi. ma. 3.32). |
The Arahant path succeeds, thus it is a success … It metamorphoses [all defilements], thus it is a metamorphosis” (Paṭis II 229). |
Aparo nayo, ijjhanaṭṭhena iddhi. |
21. Another method: success is in the sense of succeeding. |
Upāyasampadāyetamadhivacanaṃ. |
That is a term for the effectiveness of the means; |
Upāyasampadā hi ijjhati adhippetaphalappasavanato. |
for effectiveness of the means succeeds with the production of the result intended, |
Yathāha – "ayaṃ kho citto gahapati sīlavā kalyāṇadhammo, sace paṇidahissati 'anāgatamaddhānaṃ rājā assaṃ cakkavattī'ti, tassa kho ayaṃ ijjhissati sīlavato cetopaṇidhi visuddhattā"ti (saṃ. ni. 4.352). |
according as it is said: “This householder Citta is virtuous and magnanimous. If he should aspire, ‘Let me in the future become a Wheel-turning Monarch,’ being virtuous, he will succeed in his aspiration, because it is purified” (S IV 303). |
Aparo nayo, etāya sattā ijjhantīti iddhi. |
22. Another method: beings succeed by its means, thus it is success. |
Ijjhantīti iddhā vuddhā ukkaṃsagatā hontīti vuttaṃ hoti. |
They succeed, thus they are successful; they are enriched, promoted, is what is meant. |
Sā dasavidhā. |
|
Yathāha "kati iddhiyoti dasa iddhiyo". |
|
Puna caparaṃ āha "katamā dasa iddhiyo ? |
|
Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī"ti (paṭi. ma. 3.9). |
|
370.Tattha "pakatiyā eko bahukaṃ āvajjati. |
23. (i) Herein, “Normally one, he adverts to [himself as] many |
Sataṃ vā sahassaṃ vā satasahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti 'bahuko homī"'ti (paṭi. ma. 3.10) evaṃ vibhajitvā dassitā iddhi adhiṭṭhānavasena nipphannattā adhiṭṭhānā iddhi nāma. |
or a hundred or a thousand or a hundred thousand; having adverted, he resolves with knowledge, “Let me be many” (Paṭis II 207), is called success by resolve because it is produced by resolving. the success shown in the exposition [of the above summary] thus (above). |
371."So pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā - pe - vividhampi senābyūhaṃ dassetī"ti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbanā iddhi nāma. |
24. (ii) That given as follows, “Having abandoned his normal form, he shows [himself in] the form of a boy or the form of a serpent … or he shows a manifold military array” (Paṭis II 210), is called success as transformation because of the abandoning and alteration of the normal form. |
372."Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomaya"nti (paṭi. ma. 3.14) iminā nayena āgatā iddhi sarīrabbhantare aññasseva manomayassa sarīrassa nipphattivasena pavattattā manomayā iddhi nāma. |
25. (iii) That given in this way, “Here a bhikkhu creates out of this body another body possessing visible form, mind-made” (Paṭis II 210), is called success as the mind-made (body) because it occurs as the production of another, mind-made, body inside the body. |
373.Ñāṇuppattito pana pubbe vā pacchā vā taṃkhaṇe vā ñāṇānubhāvanibbatto viseso ñāṇavipphārā iddhi nāma. |
26. (iv) A distinction brought about by the influence of knowledge either before the arising of the knowledge or after it or at that moment is called success by intervention of knowledge; |
Vuttañhetaṃ – "aniccānupassanāya niccasaññāya pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi - pe - arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti ñāṇavipphārā iddhi. |
for this is said: “The meaning (purpose) as abandoning perception of permanence succeeds through contemplation of impermanence, thus it is success by intervention of knowledge … The meaning (purpose) as abandoning all defilements succeeds through the Arahant path, thus it is success by intervention of knowledge. |
Āyasmato bākkulassa ñāṇavipphārā iddhi. |
There was success by intervention of knowledge in the venerable Bakkula. |
Āyasmato saṃkiccassa ñāṇavipphārā iddhi. |
There was success by intervention of knowledge in the venerable Saṅkicca. |
Āyasmato bhūtapālassa ñāṇavipphārā iddhī"ti (paṭi. ma. 3.15). |
There was success by intervention of knowledge in the venerable Bhūtapāla” (Paṭis II 211). |
Tattha āyasmā bākkulo daharova maṅgaladivase nadiyā nhāpiyamāno dhātiyā pamādena sote patito. |
27. Herein, when the venerable Bakkula as an infant was being bathed in the river on an auspicious day, he fell into the stream through the negligence of his nurse. |
Tamenaṃ maccho gilitvā bārāṇasītitthaṃ agamāsi. |
A fish swallowed him and eventually came to the bathing place at Benares. |
Tatra taṃ macchabandho gahetvā seṭṭhibhariyāya vikkiṇi. |
There it was caught by a fisherman and sold to a rich man’s wife. |
Sā macche sinehaṃ uppādetvā ahameva naṃ pacissāmīti phālentī macchakucchiyaṃ suvaṇṇabimbaṃ viya dārakaṃ disvā putto me laddhoti somanassajātā ahosi. |
The fish interested her, and thinking to cook it herself, she slit it open. |
Iti macchakucchiyaṃ arogabhāvo āyasmato bākkulassa pacchimabhavikassa tena attabhāvena paṭilabhitabbaarahattamaggañāṇānubhāvena nibbattattā ñāṇavipphārā iddhi nāma. |
When she did so, she saw the child like a golden image in the fish’s stomach. She was overjoyed, thinking, “At last I have got a son.” So the venerable Bakkula’s safe survival in a fish’s stomach in his last existence is called “success by intervention of knowledge” because it was brought about by the influence of the Arahant-path knowledge due to be obtained by [him in] that life. |
Vatthu pana vitthārena kathetabbaṃ. |
But the story should be told in detail (see M-a IV 190). |
Saṃkiccattherassa pana gabbhagatasseva mātā kālamakāsi. |
28. The Elder Saṅkicca’s mother died while he was still in her womb. |
Tassā citakaṃ āropetvā sūlehi vijjhitvā jhāpiyamānāya dārako sūlakoṭiyā akkhikūṭe pahāraṃ labhitvā saddaṃ akāsi. |
At the time of her cremation she was pierced by stakes and placed on a pyre. The infant received a wound on the corner of his eye from the point of a stake and made a sound. |
Tato dārako jīvatīti otāretvā kucchiṃ phāletvā dārakaṃ ayyikāya adaṃsu. |
Then, thinking that the child must be alive, they took down the body and opened its belly. They gave the child to the grandmother. |
So tāya paṭijaggito vuddhimanvāya pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
Under her care he grew up, and eventually he went forth and reached Arahantship together with the discriminations. |
Iti vuttanayeneva dārucitakāya arogabhāvo āyasmato saṃkiccassa ñāṇavipphārā iddhi nāma. |
So the venerable Saṅkicca’s safe survival on the pyre is called, “success by intervention of knowledge” in the way just stated (see Dhp-a II 240). |
Bhūtapāladārakassa pana pitā rājagahe daliddamanusso. |
29. The boy Bhūtapāla’s father was a poor man in Rājagaha. |
So dārūnaṃ atthāya sakaṭena aṭaviṃ gantvā dārubhāraṃ katvā sāyaṃ nagaradvārasamīpaṃ patto. |
He went into the forest with a cart to get a load of wood. It was evening when he returned to the city gate. |
Athassa goṇā yugaṃ ossajjitvā nagaraṃ pavisiṃsu. |
Then his oxen slipped the yoke and escaped into the city. |
So sakaṭamūle puttakaṃ nisīdāpetvā goṇānaṃ anupadaṃ gacchanto nagarameva pāvisi. |
He seated the child beside the cart and went into the city after the oxen. |
Tassa anikkhantasseva dvāraṃ pihitaṃ. |
Before he could come out again, the gate was closed. |
Dārakassa vāḷayakkhānucaritepi bahinagare tiyāmarattiṃ arogabhāvo vuttanayeneva ñāṇavipphārā iddhi nāma. |
The child’s safe survival through the three watches of the night outside the city in a place infested by wild beasts and spirits is called, “success by intervention of knowledge” in the way just stated. |
Vatthu pana vitthāretabbaṃ. |
But the story should be told in detail. |
374.Samādhito pubbe vā pacchā vā taṃkhaṇe vā samathānubhāvanibbatto viseso samādhivipphārā iddhi. |
30. (v) A distinction brought about by the influence of serenity either before the concentration or after it or at that moment is called success by intervention of concentration |
Vuttañhetaṃ "paṭhamajjhānena nīvaraṇānaṃ pahānaṭṭho ijjhatīti samādhivipphārā iddhi - pe - nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya pahānaṭṭho ijjhatīti samādhivipphārā iddhi. |
for this is said: “The meaning (purpose) as abandoning the hindrances succeeds by means of the first jhāna, thus it is success by intervention of concentration … The meaning (purpose) as abandoning the base consisting of nothingness succeeds by means of the attainment of the base consisting of neither perception nor non-perception, thus it is success by intervention of concentration. |
Āyasmato sāriputtassa samādhivipphārā iddhi, āyasmato sañjīvassa, āyasmato khāṇukoṇḍaññassa, uttarāya upāsikāya, sāmāvatiyā upāsikāya samādhivipphārā iddhī"ti (paṭi. ma. 3.16). |
There was success by intervention of concentration in the venerable Sāriputta … in the venerable Sañjīva … in the venerable Khāṇu-Kondañña … in the laywoman devotee Uttarā … in the lay-woman devotee Sāmāvatī” (Paṭis II 211–12). |
Tattha yadā āyasmato sāriputtassa mahāmoggallānattherena saddhiṃ kapotakandarāyaṃ viharato juṇhāya rattiyā navoropitehi kesehi ajjhokāse nisinnassa eko duṭṭhayakkho sahāyakena yakkhena vāriyamānopi sīse pahāramadāsi. |
31. Herein, while the venerable Sāriputta was living with the Elder Mahā Moggallāna at Kapotakandarā he was sitting in the open on a moonlit night with his hair newly cut. Then a wicked spirit, though warned by his companion, gave him a blow on the head, |
Yassa meghassa viya gajjato saddo ahosi. |
the noise of which was like a thunder clap. |
Tadā thero tassa paharaṇasamaye samāpattiṃ appesi. |
At the time the blow was given the elder was absorbed in an attainment; |
Athassa tena pahārena na koci ābādho ahosi. |
consequently he suffered no harm from the blow. |
Ayaṃ tassāyasmato samādhivipphārā iddhi. |
This was success by intervention of concentration in that venerable one. |
Vatthu pana udāne (udā. 34) āgatameva. |
The story is given in the Udāna too (Ud 39). |
Sañjīvattheraṃ pana nirodhasamāpannaṃ kālakatoti sallakkhetvā gopālakādayo tiṇakaṭṭhagomayāni saṅkaḍḍhetvā aggiṃ adaṃsu. |
32. While the Elder Sañjīva was in the attainment of cessation, cowherds, etc., who noticed him thought he was dead. They brought grass and sticks and cow- dung and set fire to them. |
Therassa cīvare aṃsumattampi najjhāyittha. |
Not even a corner of the elder’s robe was burnt. |
Ayamassa anupubbasamāpattivasena pavattasamathānubhāvanibbattattā samādhivipphārā iddhi. |
This was success by intervention of concentration in him because it was brought about by the influence of the serenity occurring in his successive attainment [of each of the eight jhānas preceding cessation]. |
Vatthu pana sutte (ma. ni. 1.507) āgatameva. |
But the story is given in the Suttas too (M I 333). |
Khāṇukoṇḍaññatthero pana pakatiyāva samāpattibahulo. |
33. The Elder Khāṇu Kondañña was naturally gifted in attainments. |
So aññatarasmiṃ araññe rattiṃ samāpattiṃ appetvā nisīdi. |
He was sitting absorbed in attainment one night in a certain forest. |
Pañcasatā corā bhaṇḍakaṃ thenetvā gacchantā "idāni amhākaṃ anupathaṃ āgacchantā natthī"ti vissamitukāmā bhaṇḍakaṃ oropayamānā "khāṇuko aya"nti maññamānā therasseva upari sabbabhaṇḍakāni ṭhapesuṃ. |
Five hundred robbers came by with stolen booty. Thinking that no one was following them and needing rest, they put the booty down. Believing the elder was a tree stump (khāṇuka), they piled all the booty on him. |
Tesaṃ vissamitvā gacchantānaṃ paṭhamaṃ ṭhapitabhaṇḍakassa gahaṇakāle kālaparicchedavasena thero vuṭṭhāsi. |
The elder emerged at the predetermined time just as they were about to depart after resting, at the very time in fact when the one who had put his booty down first was picking it up. |
Te therassa calanākāraṃ disvā bhītā viraviṃsu. |
When they saw the elder move, they cried out in fear. |
Thero "mā bhāyittha upāsakā, bhikkhu aha"nti āha. |
The elder said, “Do not be afraid, lay followers; I am a bhikkhu.” |
Te āgantvā vanditvā theragatena pasādena pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu (dha. pa. aṭṭha. 1.1). |
They came and paid homage. Such was their confidence in the elder that they went forth into homelessness, and they eventually reached Arahantship together with the discriminations. |
Ayamettha pañcahi bhaṇḍakasatehi ajjhotthaṭassa therassa ābādhābhāvo samādhivipphārā iddhi. |
The absence here of harm to the elder, covered as he was by five hundred bundles of goods, was success by intervention of concentration (see Dhp-a II 254). |
Uttarā pana upāsikā puṇṇaseṭṭhissa dhītā. |
34. The laywoman devotee Uttarā was the daughter of a rich man called Puṇṇaka. |
Tassā sirimā nāma gaṇikā issāpakatā tattatelakaṭāhaṃ sīse āsiñci. |
A harlot called Sirimā who was envious of her, poured a basin of hot oil over her head. |
Uttarā taṃkhaṇaññeva mettaṃ samāpajji. |
At that moment Uttarā had attained [jhāna in], friendly-kindness. |
Telaṃ pokkharapattato udakabindu viya vivaṭṭamānaṃ agamāsi. |
The oil ran off her like water on a lotus leaf. |
Ayamassā samādhivipphārā iddhi. |
This was success by intervention of concentration in her. |
Vatthu pana vitthāretabbaṃ. |
But the story should be given in detail (see Dhp-a III 310; A- a I 451). |
Sāmāvatī nāma udenassa rañño aggamahesī. |
35. King Udena’s chief queen was called Sāmāvatī. |
Māgaṇḍiyabrāhmaṇo attano dhītāya aggamahesiṭṭhānaṃ patthayamāno tassā vīṇāya āsīvisaṃ pakkhipāpetvā rājānaṃ āha "mahārāja, sāmāvatī taṃ māretukāmā vīṇāya āsīvisaṃ gahetvā pariharatī"ti. |
The brahman Māgaṇḍiya, who aspired to elevate his own daughter to the position of chief queen, put a poisonous snake into Sāmāvatī’s lute. Then he told the king, “Sāmāvatī wants to kill you, sire. She is carrying a poisonous snake about in her lute.” |
Rājā taṃ disvā kupito sāmāvatiṃ vadhissāmīti dhanuṃ āropetvā visapītaṃ khurappaṃ sannayhi. |
When the king found it, he was furious. Intending to kill her, he took his bow and aimed a poisoned arrow. |
Sāmāvatī saparivārā rājānaṃ mettāya phari. |
Sāmāvatī with her retinue pervaded the king with friendly-kindness. |
Rājā neva saraṃ khipituṃ na oropetuṃ sakkonto vedhamāno aṭṭhāsi. |
The king stood trembling, unable either to shoot the arrow or to put it away. |
Tato naṃ devī āha "kiṃ, mahārāja, kilamasī"ti? |
Then the queen said to him, “What is it, sire, are you tired? |
"Āma kilamāmī"ti. |
”—“Yes, I am tired.” |
"Tena hi dhanuṃ oropehī"ti. |
—“Then put down the bow.” |
Saro rañño pādamūleyeva pati. |
The arrow fell at the king’s feet. |
Tato naṃ devī "mahārāja, appaduṭṭhassa nappadussitabba"nti ovadi. |
Then the queen advised him, “Sire, one should not hate one who has no hate.” |
Iti rañño saraṃ muñcituṃ avisahanabhāvo sāmāvatiyā upāsikāya samādhivipphārā iddhīti. |
So the king’s not daring to release the arrow was success by intervention of concentration in the laywoman Sāmāvatī (see Dhp-a I 216; A-a I 443). |
375.Paṭikkūlādīsu appaṭikkūlasaññivihārādikā pana ariyā iddhi nāma. |
36. (vi) That which consists in dwelling perceiving the unrepulsive in the repulsive, etc., is called Noble Ones’ success, |
Yathāha – "katamā ariyā iddhi? |
according as it is said: “What is Noble Ones’ success? |
Idha – bhikkhu sace ākaṅkhati 'paṭikkūle appaṭikkūlasaññī vihareyya'nti, appaṭikkūlasaññī tattha viharati - pe - upekkhako tattha viharati sato sampajāno"ti (paṭi. ma. 3.17). |
Here, if a bhikkhu should wish, “May I dwell perceiving the unrepulsive in the repulsive,” he dwells perceiving the unrepulsive in that … he dwells in equanimity towards that, mindful and fully aware” (Paṭis II 212). |
Ayañhi cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati. |
This is called “Noble Ones’ success” because it is only produced in Noble Ones who have reached mind mastery. |
Etāya hi samannāgato khīṇāsavo bhikkhu paṭikkūle aniṭṭhe vatthusmiṃ mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. |
37. For if a bhikkhu with cankers destroyed possesses this kind of success, then when in the case of a disagreeable object he is practicing pervasion with friendly-kindness or giving attention to it as elements, he dwells perceiving the unrepulsive; |
Appaṭikkūle iṭṭhe vatthusmiṃ asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. |
or when in the case of an agreeable object he is practicing pervasion with foulness or giving attention to it as impermanent, he dwells perceiving the repulsive. |
Tathā paṭikkūlāpaṭikkūlesu tadeva mettāpharaṇaṃ vā dhātumanasikāraṃ vā karonto appaṭikkūlasaññī viharati. |
Likewise, when in the case of the repulsive and unrepulsive he is practicing that same pervasion with friendly-kindness or giving attention to it as elements, he dwells perceiving the unrepulsive; |
Appaṭikkūlapaṭikkūlesu ca tadeva asubhapharaṇaṃ vā aniccanti manasikāraṃ vā karonto paṭikkūlasaññī viharati. |
and when in the case of the unrepulsive and repulsive he is practicing that same pervasion with foulness or giving attention to it as impermanent, he dwells perceiving the repulsive. |
Cakkhunā rūpaṃ disvā neva sumano hotītiādinā nayena vuttaṃ pana chaḷaṅgupekkhaṃ pavattayamāno paṭikkūle ca appaṭikkūle ca tadubhayaṃ abhinivajjitvā upekkhako viharati sato sampajāno. |
But when he is exercising the six-factored equanimity in the following way, “On seeing a visible object with the eye, he is neither glad nor …” (Paṭis II 213), etc., then rejecting both the repulsive and the unrepulsive, he dwells in equanimity, mindful and fully aware. |
Paṭisambhidāyañhi "kathaṃ paṭikkūle appaṭikkūlasaññī viharati? |
38. For the meaning of this is expounded in the Paṭisambhidā in the way beginning: “How does he dwell perceiving the unrepulsive in the repulsive? |
Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati dhātuso vā upasaṃharatī"tiādinā (paṭi. ma. 3.17) nayena ayameva attho vibhatto. |
In the case of a disagreeable object he pervades it with friendly-kindness or he treats it as elements” (Paṭis II 212). |
Ayaṃ cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhīti vuccati. |
Thus it is called, “Noble Ones’ success” because it is only produced in Noble Ones who have reached mind mastery. |
376.Pakkhīādīnaṃ pana vehāsagamanādikā kammavipākajā iddhi nāma. |
39. (vii) That consisting in travelling through the air in the case of winged birds, etc., is called success born of kamma result, |
Yathāha – "katamā kammavipākajā iddhi? |
according as it is said: “What is success born of kamma result? |
Sabbesaṃ pakkhīnaṃ sabbesaṃ devānaṃ ekaccānaṃ manussānaṃ ekaccānañca vinipātikānaṃ ayaṃ kammavipākajā iddhī"ti (paṭi. ma. 3.18). |
That in all winged birds, in all deities, in some human beings, in some inhabitants of states of loss, is success born of kamma result” (Paṭis II 213). |
Ettha hi sabbesaṃ pakkhīnaṃ jhānaṃ vā vipassanaṃ vā vināyeva ākāsena gamanaṃ. |
For here it is the capacity in all winged birds to travel through the air without jhāna or insight that is success born of kamma result; |
Tathā sabbesaṃ devānaṃ paṭhamakappikānañca ekaccānaṃ manussānaṃ. |
and likewise that in all deities, and some human beings, at the beginning of the aeon, |
Tathā piyaṅkaramātā (saṃ. ni. 1.240) yakkhinī uttaramātā phussamittā dhammaguttāti evamādīnaṃ ekaccānaṃ vinipātikānaṃ ākāsena gamanaṃ kammavipākajā iddhīti. |
and likewise that in some inhabitants of states of loss such as the female spirit Piyaṅkara’s mother (see S-a II 509), Uttara’s mother (Pv 140), Phussamittā, Dhammaguttā, and so on. |
377.Cakkavattiādīnaṃ vehāsagamanādikā pana puññavato iddhi nāma. |
40. (viii) That consisting in travelling through the air, etc., in the case of Wheel- turning Monarchs, etc., is called success of the meritorious, |
Yathāha "katamā puññavato iddhi? |
according as it is said: “What is success of the meritorious? |
Rājā cakkavattī vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya antamaso assabandhagobandhapurise upādāya. |
The Wheel-turning Monarch travels through the air with his fourfold army, even with his grooms and shepherds. |
Jotikassa gahapatissa puññavato iddhi. |
The householder Jotika had the success of the meritorious. |
Jaṭilakassa gahapatissa puññavato iddhi. |
The householder Jaṭilaka had the success of the meritorious. |
Ghositassa gahapatissa puññavato iddhi. |
The householder Ghosita had the success of the meritorious. |
Meṇḍakassa gahapatissa puññavato iddhi. |
The householder Meṇḍaka had the success of the meritorious. |
Pañcannaṃ mahāpuññānaṃ puññavato iddhī"ti. |
That of the five very meritorious is success of the meritorious” (Paṭis II 213). |
Saṅkhepato pana paripākaṃ gate puññasambhāre ijjhanakaviseso puññavato iddhi. |
In brief, however, it is the distinction that consists in succeeding when the accumulated merit comes to ripen that is success of the meritorious. |
Ettha ca jotikassa gahapatissa pathaviṃ bhinditvā maṇipāsādo uṭṭhahi. |
41. A crystal palace cleft the earth and sprang into existence for the householder Jotika. |
Catusaṭṭhi ca kapparukkhāti ayamassa puññavato iddhi. |
and sixty-four wishing trees. That was success of the meritorious in his case (Dhp-a IV 207). |
Jaṭilakassa asītihattho suvaṇṇapabbato nibbatti. |
A golden rock of eighty cubits [high] was made for Jaṭilaka (Dhp-a IV 216). |
Ghositassa sattasu ṭhānesu māraṇatthāya upakkame katepi arogabhāvo puññavato iddhi. |
Ghosita’s safe survival when attempts were made in seven places to kill him was success of the meritorious (Dhp-a I 174). |
Meṇḍakassa ekakarīsamatte padese sattaratanamayānaṃ meṇḍakānaṃ pātubhāvo puññavato iddhi. |
The appearance to Meṇḍaka (= Ram) of rams (meṇḍaka) made of the seven gems in a place the size of one sītā 6 was success of the meritorious in Meṇḍaka (Dhp-a III 364). |
Pañca mahāpuññā nāma meṇḍakaseṭṭhi, tassa bhariyā candapadumasirī, putto dhanañcayaseṭṭhi, suṇisā sumanadevī, dāso puṇṇo nāmāti. |
42. The “five very meritorious” are the rich man Meṇḍaka, his wife Candapadumasiri, his son the rich man Dhanañjaya, his daughter-in-law Sumanadevī, and his slave Puṇṇa. |
Tesu seṭṭhissa sīsaṃ nhātassa ākāsaṃ ullokanakāle aḍḍhateḷasakoṭṭhasahassāni ākāsato rattasālīnaṃ pūrenti. |
When the rich man [Meṇḍaka] washed his head and looked up at the sky, twelve thousand five hundred measures were filled for him with red rice from the sky. |
Bhariyāya nāḷikodanamattampi gahetvā sakalajambudīpavāsike parivisamānāya bhattaṃ na khīyati. |
When his wife took a nāḷi measure of cooked rice, the food was not used up though she served the whole of Jambudīpa with it. |
Puttassa sahassatthavikaṃ gahetvā sakalajambudīpavāsikānampi dentassa kahāpaṇā na khīyanti. |
When his son took a purse containing a thousand [ducats (kahāpaṇa)], the ducats were not exhausted even though he made gifts to all the inhabitants of Jambudīpa. |
Suṇisāya ekaṃ vīhitumbaṃ gahetvā sakalajambudīpavāsikānampi bhājayamānāya dhaññaṃ na khīyati. |
When his daughter-in-law took a pint (tumba) measure of paddy, the grain was not used up even when she shared it out among all the inhabitants of Jambudīpa. |
Dāsassa ekena naṅgalena kasato ito satta ito sattāti cuddasa maggā honti. |
When the slave ploughed with a single ploughshare, there were fourteen furrows, seven on each side (see Vin I 240; Dhp-a I 384). |
Ayaṃ nesaṃ puññavato iddhi. |
This was success of the meritorious in them. |
378.Vijjādharādīnaṃ vehāsagamanādikā pana vijjāmayā iddhi. |
43. (ix) That beginning with travelling through the air in the case of masters of the sciences is success through the sciences, |
Yathāha "katamā vijjāmayā iddhi? |
according as it is said: “What is success through the sciences? |
Vijjādharā vijjaṃ parijapitvā vehāsaṃ gacchanti. |
Masters of the sciences, having pronounced their scientific spells, travel through the air, |
Ākāse antalikkhe hatthimpi dassenti - pe - vividhampi senābyūhaṃ dassentī"ti (paṭi. ma. 3.18). |
and they show an elephant in space, in the sky … and they show a manifold military array” (Paṭis II 213). |
379.Tena tena pana sammāpayogena tassa tassa kammassa ijjhanaṃ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi. |
44. (x) But the succeeding of such and such work through such and such right exertion is success in the sense of succeeding due to right exertion applied here or there, |
Yathāha – "nekkhammena kāmacchandassa pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi - pe - arahattamaggena sabbakilesānaṃ pahānaṭṭho ijjhatīti tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī"ti (paṭi. ma. 3.18). |
according as it is said: “The meaning (purpose) of abandoning lust succeeds through renunciation, thus it is success in the sense of succeeding due to right exertion applied here or there … The meaning (purpose) of abandoning all defilements succeeds through the Arahant path, thus it is success in the sense of succeeding due to right exertion applied here or there” (Paṭis II 213). |
Ettha ca paṭipattisaṅkhātasseva sammāpayogassa dīpanavasena purimapāḷisadisāva pāḷi āgatā. |
And the text here is similar to the previous text in the illustration of right exertion, in other words, the way. |
Aṭṭhakathāyaṃ pana sakaṭabyūhādikaraṇavasena yaṃkiñci sippakammaṃ yaṃkiñci vejjakammaṃ tiṇṇaṃ bedānaṃ uggahaṇaṃ tiṇṇaṃ piṭakānaṃ uggahaṇaṃ antamaso kasanavapanādīni upādāya taṃ taṃ kammaṃ katvā nibbattaviseso tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhīti āgatā. (10) |
But in the Commentary it is given as follows: “Any work belonging to a trade such as making a cart assemblage, etc., any medical work, the learning of the Three Vedas, the learning of the Three Piṭakas, even any work connected with ploughing, sowing, etc.—the distinction produced by doing such work is success in the sense of succeeding due to right exertion applied here or there.” |
Iti imāsu dasasu iddhīsu iddhividhāyāti imasmiṃ pade adhiṭṭhānā iddhiyeva āgatā. |
45. So, among these ten kinds of success, only (i) success by resolve is actually mentioned in the clause “kinds of supernormal power (success),” |
Imasmiṃ panatthe vikubbanāmanomayāiddhiyopi icchitabbā eva. |
but (ii) success as transformation and (iii) success as the mind-made [body] are needed in this sense as well. |
380.Iddhividhāyāti iddhikoṭṭhāsāya, iddhivikappāya vā. |
46. (i) To the kinds of supernormal power (see §20): to the components of supernormal power, or to the departments of supernormal power. |
Cittaṃ abhinīharati abhininnāmetīti so bhikkhu vuttappakāravasena tasmiṃ citte abhiññāpādake jāte iddhividhādhigamatthāya parikammacittaṃ abhinīharati kasiṇārammaṇato apanetvā iddhividhābhimukhaṃ peseti. |
He directs, he inclines, his mind: when that bhikkhu’s consciousness has become the basis for direct-knowledge in the way already described, he directs the preliminary-work consciousness with the purpose of attaining the kinds of supernormal power, he sends it in the direction of the kinds of supernormal power, leading it away from the kasiṇa as its object. |
Abhininnāmetīti adhigantabbaiddhipoṇaṃ iddhipabbhāraṃ karoti. |
Inclines: makes it tend and lean towards the supernormal power to be attained. |
Soti so evaṃ katacittābhinīhāro bhikkhu. |
47. He: the bhikkhu who has done the directing of his mind in this way. |
Anekavihitanti anekavidhaṃ nānappakārakaṃ. |
The various: varied, of different sorts. |
Iddhividhanti iddhikoṭṭhāsaṃ. |
Kinds of supernormal power: departments of supernormal power. |
Paccanubhotīti paccanubhavati, phusati sacchikaroti pāpuṇātīti attho. |
Wields: paccanubhoti = paccanu-bhavati (alternative form); the meaning is that he makes contact with, realizes, reaches. |
Idānissa anekavihitabhāvaṃ dassento "ekopi hutvā"tiādimāha. |
48. Now, in order to show that variousness, it is said: “Having been one, [he becomes many; having been many, he becomes one. He appears and vanishes. He goes unhindered through walls, through enclosures, through mountains, as though in open space. He dives in and out of the earth as though in water. He goes on unbroken water as though on earth. Seated cross-legged he travels in space like a winged bird. With his hand he touches and strokes the moon and sun so mighty and powerful. He wields bodily mastery even as far as the Brahmā-world]” (D I 77). |
Tattha ekopi hutvāti iddhikaraṇato pubbe pakatiyā ekopi hutvā. |
Herein, having been one: having been normally one before giving effect to the supernormal power. |
Bahudhā hotīti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ vā kattukāmo pañhaṃ vā pucchitukāmo hutvā satampi sahassampi hoti. |
He becomes many: wanting to walk with many or wanting to do a recital or wanting to ask questions with many, he becomes a hundred or a thousand. |
Kathaṃ panāyamevaṃ hoti? |
But how does he do this? |
Iddhiyā catasso bhūmiyo cattāro pādā aṭṭha padāni soḷasa ca mūlāni sampādetvā ñāṇena adhiṭṭhahanto. |
He accomplishes, (1) the four planes, (2) the four bases (roads), (3) the eight steps, and (4) the sixteen roots of supernormal power, and then he (5) resolves with knowledge. |
381.Tattha catasso bhūmiyoti cattāri jhānāni veditabbāni. |
49. 1. Herein, the four planes should be understood as the four jhānas; |
Vuttañhetaṃ dhammasenāpatinā "iddhiyā katamā catasso bhūmiyo? |
for this has been said by the General of the Dhamma [the Elder Sāriputta]: “What are the four planes of supernormal power? |
Vivekajabhūmi paṭhamaṃ jhānaṃ, pītisukhabhūmi dutiyaṃ jhānaṃ, upekkhāsukhabhūmi tatiyaṃ jhānaṃ, adukkhamasukhabhūmi catutthaṃ jhānaṃ. |
They are the first jhāna as the plane born of seclusion, the second jhāna as the plane of happiness and bliss-(sukha), the third jhāna as the plane of equanimity and bliss-(sukha), the fourth jhāna as the plane of neither pain nor pleasure. |
Iddhiyā imā catasso bhūmiyo iddhilābhāya iddhipaṭilābhāya iddhivikubbanatāya iddhivisavitāya iddhivasitāya iddhivesārajjāya saṃvattantī"ti (paṭi. ma. 3.9). |
These four planes of supernormal power lead to the attaining of supernormal power, to the obtaining of supernormal power, to the transformation due to supernormal power, to the majesty7 of supernormal power, to the mastery of supernormal power, to fearlessness in supernormal power” (Paṭis II 205). |
Ettha ca purimāni tīṇi jhānāni yasmā pītipharaṇena ca sukhapharaṇena ca sukhasaññañca lahusaññañca okkamitvā lahumudukammaññakāyo iddhiṃ pāpuṇāti, tasmā iminā pariyāyena iddhilābhāya saṃvattanato sambhārabhūmiyoti veditabbāni. |
And he reaches supernormal power by becoming light, malleable and wieldy in the body after steeping himself in bliss-(sukha)ful perception and light perception due to the pervasion of happiness and pervasion of bliss-(sukha), [385] which is why the first three jhānas should be understood as the accessory plane since they lead to the obtaining of supernormal power in this manner. |
Catutthajjhānaṃ pana iddhilābhāya pakatibhūmiyeva. |
But the fourth is the natural plane for obtaining supernormal power. |
382.Cattāro pādāti cattāro iddhipādā veditabbā. |
50. 2. The four bases (roads) should be understood as the four bases of success (iddhi-pāda—roads to power); |
Vuttañhetaṃ "iddhiyā katame cattāro pādā? |
for this is said: “What are the four bases (pāda— roads) for success (iddhi—power)? |
Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. |
Here a bhikkhu develops the basis for success (road to power) that possesses both concentration due to zeal and the will to strive (endeavour); |
Vīriya… citta… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. |
he develops the basis for success (road to power) that possesses both concentration due to energy and the will to strive; he develops the basis for success (road to power) that possesses both concentration due to [natural purity of] consciousness and the will to strive; he develops the basis for success (road to power) that possesses both concentration due to inquiry and the will to strive. |
Iddhiyā ime cattāro pādā iddhilābhāya - pe - iddhivesārajjāya saṃvattantī"ti (paṭi. ma. 3.9). |
These four bases (roads) for success (power) lead to the obtaining of supernormal power (success) … to the fearlessness due to supernormal power (success)” (Paṭis II 205). |
Ettha ca chandahetuko chandādhiko vā samādhi chandasamādhi. |
51.And here the concentration that has zeal as its cause, or has zeal outstanding, is concentration due to zeal; |
Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. |
this is a term for concentration obtained by giving precedence to zeal consisting in the desire to act. |
Padhānabhūtā saṅkhārā padhānasaṅkhārā. |
Will (formation) as endeavour is will to strive; |
Catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. |
this is a term for the energy of right endeavour accomplishing its fourfold function (see §53). |
Samannāgatanti chandasamādhinā ca padhānasaṅkhārehi ca upetaṃ. |
Possesses: is furnished with concentration due to zeal and with the [four] instances of the will to strive. |
Iddhipādanti nipphattipariyāyena vā ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ abhiññācittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. |
52. Road to power (basis for success): the meaning is, the total of consciousness and its remaining concomitants [except the concentration and the will], which are, in the sense of resolve, the road to (basis for) the concentration due to zeal and will to strive associated with the direct-knowledge consciousness, which latter are themselves termed “power (success)” either by treatment as “production” (§20) or in the sense of “succeeding” (§21) or by treatment in this way, “beings succeed by its means, thus they are successful; they are enriched, promoted” (§22). |
Vuttañhetaṃ "iddhipādoti tathābhūtassa vedanākkhandho - pe - viññāṇakkhandho"ti (vibha. 434). |
For this is said: “Basis for success (road to power): it is the feeling aggregate, [perception aggregate, formations aggregate, and] consciousness aggregate, in one so become” (Vibh 217). |
Atha vā pajjate anenāti pādo. |
53. Or alternatively: it is arrived at (pajjate) by means of that, thus that is a road (pāda—basis); |
Pāpuṇīyatīti attho. |
it is reached, is the meaning. |
Iddhiyā pādo iddhipādo. |
Iddhi-pāda = iddhiyā pāda (resolution of compound): |
Chandādīnametaṃ adhivacanaṃ. |
this is a term for zeal, etc., |
Yathāha – "chandañce, bhikkhave, bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi. |
according as it is said: “Bhikkhus, if a bhikkhu obtains concentration, obtains unification of mind supported by zeal, this is called concentration due to zeal. |
So anuppannānaṃ pāpakānaṃ - pe - padahati, ime vuccanti padhānasaṅkhārā. |
He [awakens zeal] for the non-arising of unarisen evil, unprofitable states, [strives, puts forth energy, strains his mind and] struggles. [He awakens zeal for the abandoning of arisen evil, unprofitable states … He awakens zeal for the arousing of unarisen profitable states … He awakens zeal for the maintenance, non-disappearance, increase, growth, development and perfection of arisen profitable states, strives, puts forth energy, strains his mind and struggles]. These are called instances of the will to strive. |
Iti ayañca chando ayañca chandasamādhi ime ca padhānasaṅkhārā, ayaṃ vuccati, bhikkhave, chandasamādhipadhānasaṅkhārasamannāgato iddhipādo"ti (saṃ. ni. 5.825). |
So this zeal and this concentration due to zeal and these [four] instances of will to strive are called the road to power (basis for success) that possesses concentration due to zeal and the will to strive” (S V 268). |
Evaṃ sesiddhipādesupi attho veditabbo. |
And the meaning should be understood in this way in the case of the other roads to power (bases for success).8 |
383.Aṭṭha padānīti chandādīni aṭṭha veditabbāni. |
54. 3. The eight steps should be understood as the eight beginning with zeal; |
Vuttañhetaṃ "iddhiyā katamāni aṭṭha padāni? |
for this is said: “What are the eight steps? |
Chandañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. |
If a bhikkhu obtains concentration, obtains unification of mind supported by zeal, |
Chando na samādhi, samādhi na chando. |
then the zeal is not the concentration; the concentration is not the zeal. |
Añño chando, añño samādhi. |
The zeal is one, the concentration is another. |
Vīriyañce bhikkhu… cittañce bhikkhu… vīmaṃsañce bhikkhu nissāya labhati samādhiṃ, labhati cittassekaggataṃ. |
If a bhikkhu … supported by energy … supported by [natural purity of] consciousness … supported by inquiry … |
Vīmaṃsā na samādhi, samādhi na vīmaṃsā. |
then the inquiry is not the concentration; the concentration is not the inquiry. |
Aññā vīmaṃsā, añño samādhi. |
The inquiry is one, the concentration is another. |
Iddhiyā imāni aṭṭha padāni iddhilābhāya - pe - iddhivesārajjāya saṃvattantī"ti (paṭi. ma. 3.9). |
These eight steps to power lead to the obtaining of supernormal power (success) … to fearlessness due to supernormal power (success)” (Paṭis II 205). |
Ettha hi iddhimuppādetukāmatāchando samādhinā ekato niyuttova iddhilābhāya saṃvattati; tathā vīriyādayo. |
For here it is the zeal consisting in the desire to arouse supernormal power (success), which zeal is joined with concentration, that leads to the obtaining of the supernormal power. Similarly in the case of energy, and so on. |
Tasmā imāni aṭṭha padāni vuttānīti veditabbāni. |
That should be understood as the reason why they are called the “eight steps.” |
384.Soḷasa mūlānīti soḷasahi ākārehi āneñjatā cittassa veditabbā. |
55. 4. The sixteen roots: the mind’s unperturbedness9 should be understood in sixteen modes, |
Vuttañhetaṃ – "iddhiyā kati mūlāni? |
for this is said: “What are the sixteen roots of success (power)? |
Soḷasa mūlāni – anonataṃ cittaṃ kosajje na iñjatīti āneñjaṃ, anunnataṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, anabhinataṃ cittaṃ rāge na iñjatīti āneñjaṃ, anapanataṃ cittaṃ byāpāde na iñjatīti āneñjaṃ, anissitaṃ cittaṃ diṭṭhiyā na iñjatīti āneñjaṃ, appaṭibaddhaṃ cittaṃ chandarāge na iñjatīti āneñjaṃ, vippamuttaṃ cittaṃ kāmarāge na iñjatīti āneñjaṃ, visaṃyuttaṃ cittaṃ kilese na iñjatīti āneñjaṃ, vimariyādikataṃ cittaṃ kilesamariyāde na iñjatīti āneñjaṃ, ekattagataṃ cittaṃ nānattakilese na iñjatīti āneñjaṃ, saddhāya pariggahitaṃ cittaṃ assaddhiye na iñjatīti āneñjaṃ, vīriyena pariggahitaṃ cittaṃ kosajje na iñjatīti āneñjaṃ, satiyā pariggahitaṃ cittaṃ pamāde na iñjatīti āneñjaṃ, samādhinā pariggahitaṃ cittaṃ uddhacce na iñjatīti āneñjaṃ, paññāya pariggahitaṃ cittaṃ avijjāya na iñjatīti āneñjaṃ, obhāsagataṃ cittaṃ avijjandhakāre na iñjatīti āneñjaṃ. |
Undejected consciousness is not perturbed by indolence, thus it is unperturbed. Unelated consciousness is not perturbed by agitation, thus it is unperturbed. Unattracted consciousness is not perturbed by greed, thus it is unperturbed. Unrepelled consciousness is not perturbed by ill will, thus it is unperturbed. Independent consciousness is not perturbed by [false] view, thus it is unperturbed. Untrammelled consciousness is not perturbed by greed accompanied by zeal, thus it is unperturbed. Liberated consciousness is not perturbed by greed for sense desires, thus it is unperturbed. Unassociated consciousness is not perturbed by defilement, thus it is unperturbed. Consciousness rid of barriers is not perturbed by the barrier of defilement, thus it is unperturbed. Unified consciousness is not perturbed by the defilement of variety, thus it is unperturbed. Consciousness reinforced by faith is not perturbed by faithlessness, thus it is unperturbed. Consciousness reinforced by energy is not perturbed by indolence, thus it is unperturbed. Consciousness reinforced by mindfulness is not perturbed by negligence, thus it is unperturbed. Consciousness reinforced by concentration is not perturbed by agitation, thus it is unperturbed. Consciousness reinforced by understanding is not perturbed by ignorance, thus it is unperturbed. Illuminated consciousness is not perturbed by the darkness of ignorance, thus it is unperturbed. |
Iddhiyā imāni soḷasa mūlāni iddhilābhāya - pe - iddhivesārajjāya saṃvattantī"ti (paṭi. ma. 3.9). |
These sixteen roots of success (power) lead to the obtaining of supernormal power (success) … to fearlessness due to supernormal power (success)” (Paṭis II 206). |
Kāmañca esa attho evaṃ samāhite cittetiādināpi siddhoyeva, paṭhamajjhānādīnaṃ pana iddhiyā bhūmipādapadamūlabhāvadassanatthaṃ puna vutto. |
56. Of course, this meaning is already established by the words, “When his concentrated mind,” etc., too, but it is stated again for the purpose of showing that the first jhāna, etc., are the three planes, bases (roads), steps, and roots, of success (to supernormal powers). |
Purimo ca suttesu āgatanayo. |
And the first-mentioned method is the one given in the Suttas, |
Ayaṃ paṭisambhidāyaṃ. |
but this is how it is given in the Paṭisambhidā. |
Iti ubhayattha asammohatthampi puna vutto. |
So it is stated again for the purpose of avoiding confusion in each of the two instances. |
385.Ñāṇena adhiṭṭhahantoti svāyamete iddhiyā bhūmipādapadabhūte dhamme sampādetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya sace sataṃ icchati "sataṃ homi sataṃ homī"ti parikammaṃ katvā puna abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti, adhiṭṭhānacittena saheva sataṃ hoti. |
57. 5. He resolves with knowledge (§48): when he has accomplished these things consisting of the planes, bases (roads), steps, and roots, of success (to supernormal power), [387] then he attains jhāna as the basis for direct-knowledge and emerges from it. Then if he wants to become a hundred, he does the preliminary work thus, “Let me become a hundred, let me become a hundred,” after which he again attains jhāna as basis for direct-knowledge, emerges, and resolves. He becomes a hundred simultaneously with the resolving consciousness. |
Sahassādīsupi eseva nayo. |
The same method applies in the case of a thousand, and so on. |
Sace evaṃ na ijjhati puna parikammaṃ katvā dutiyampi samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. |
If he does not succeed in this way, he should do the preliminary work again, and attain, emerge, and resolve a second time. |
Saṃyuttaṭṭhakathāyaṃ hi ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatīti vuttaṃ. |
For it is said in the Saṃyutta Commentary that it is allowable to attain once, or twice. |
Tattha pādakajjhānacittaṃ nimittārammaṇaṃ. |
58. Herein, the basic-jhāna consciousness has the sign as its object; |
Parikammacittāni satārammaṇāni vā sahassārammaṇāni vā, tāni ca kho vaṇṇavasena, no paṇṇattivasena. |
but the preliminary-work consciousnesses have the hundred as their object or the thousand as their object. And these latter are objects as appearances, not as concepts. |
Adhiṭṭhānacittampi tatheva satārammaṇaṃ vā sahassārammaṇaṃ vā. |
The resolving consciousness has likewise the hundred as its object or the thousand as its object. |
Taṃ pubbe vuttaṃ appanācittamiva gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ. |
That arises once only, next to change-of-lineage [consciousness], as in the case of absorption consciousness already described (IV.78), and it is fine-material-sphere consciousness belonging to the fourth jhāna. |
386.Yampi paṭisambhidāyaṃ vuttaṃ "pakatiyā eko bahukaṃ āvajjati sataṃ vā sahassaṃ vā satasahassaṃ vā, āvajjitvā ñāṇena adhiṭṭhāti 'bahuko homī'ti, bahuko hoti, yathā āyasmā cūḷapanthako"ti (paṭi. ma. 3.10). |
59. Now, it is said in the Paṭisambhidā: “Normally one, he adverts to [himself as] many or a hundred or a thousand or a hundred thousand; having adverted, he resolves with knowledge, ‘Let me be many.’ He becomes many, like the venerable Cūḷa-Panthaka” (Paṭis II 207). |
Tatrāpi āvajjatīti parikammavaseneva vuttaṃ. |
Here he adverts is said with respect only to the preliminary work. |
Āvajjitvā ñāṇena adhiṭṭhātīti abhiññāñāṇavasena vuttaṃ. |
Having adverted, he resolves with knowledge is said with respect to the knowledge of the direct-knowledge. |
Tasmā bahukaṃ āvajjati, tato tesampi parikammacittānaṃ avasāne samāpajjati, samāpattito vuṭṭhahitvā puna bahuko homīti āvajjitvā tato paraṃ pavattānaṃ tiṇṇaṃ catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti laddhanāmena ekeneva abhiññāñāṇena adhiṭṭhātīti evamettha attho daṭṭhabbo. |
Consequently, he adverts to many. After that he attains with the last one of the preliminary-work consciousnesses. After emerging from the attainment, he again adverts thus, “Let me be many,” after which he resolves by means of the single [consciousness] belonging to the knowledge of direct-knowledge, which has arisen next to the three, or four, preparatory consciousnesses that have occurred, and which has the name “resolve” owing to its making the decision. This is how the meaning should be understood here. |
Yaṃ pana vuttaṃ "yathā āyasmā cūḷapanthako"ti, taṃ bahudhābhāvassa kāyasakkhidassanatthaṃ vuttaṃ. |
60. Like the venerable Cūḷa-Panthaka is said in order to point to a bodily witness of this multiple state; |
Taṃ pana vatthunā dīpetabbaṃ. |
but that must be illustrated by the story. |
Te kira dvebhātaro panthe jātattā panthakāti nāmaṃ labhiṃsu. |
There were two brothers, it seems, who were called, “Panthaka (Roadling)” because they were born on a road. |
Tesaṃ jeṭṭho mahāpanthako, so pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇi. |
The senior of the two was called Mahā-Panthaka. He went forth into homelessness and reached Arahantship together with the discriminations. |
Arahā hutvā cūḷapanthakaṃ pabbājetvā – |
When he had become an Arahant, he made Cūḷa-Panthaka go forth too, |
Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ; |
As a scented kokanada lotus Opens in the morning with its perfume, |
Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkheti. (a. ni. 5.195) – |
See the One with Radiant Limbs who glitters10 Like the sun’s orb blazing in the heavens (A III 239; S I 81). |
Imaṃ gāthaṃ adāsi. |
- and he set him this stanza. |
So taṃ catūhi māsehi paguṇaṃ kātuṃ nāsakkhi. |
Four months went by, but he could not get it by heart. |
Atha naṃ thero abhabbo tvaṃ sāsaneti vihārato nīhari. |
Then the elder said, “You are useless in this dispensation,” and he expelled him from the monastery. |
Tasmiñca kāle thero bhattuddesako hoti. |
61. At that time the elder had charge of the allocation of meal [invitations]. |
Jīvako theraṃ upasaṅkamitvā "sve, bhante, bhagavatā saddhiṃ pañcabhikkhusatāni gahetvā amhākaṃ gehe bhikkhaṃ gaṇhathā"ti āha. |
Jīvaka approached the elder, saying, “Take alms at our house, venerable sir, together with the Blessed One and five hundred bhikkhus.” |
Theropi ṭhapetvā cūḷapanthakaṃ sesānaṃ adhivāsemīti adhivāsesi. |
The elder consented, saying, “I accept for all but Cūḷa-Panthaka.” |
Cūḷapanthako dvārakoṭṭhake ṭhatvā rodati. |
Cūḷa-Panthaka stood weeping at the gate. |
Bhagavā dibbacakkhunā disvā taṃ upasaṅkamitvā kasmā rodasīti āha. |
The Blessed One saw him with the divine eye, and he went to him. “Why are you weeping?” he asked, |
So taṃ pavattimācikkhi. |
and he was told what had happened. |
Bhagavā na sajjhāyaṃ kātuṃ asakkonto mama sāsane abhabbo nāma hoti, mā soci bhikkhūti taṃ bāhāyaṃ gahetvā vihāraṃ pavisitvā iddhiyā pilotikakhaṇḍaṃ abhinimminitvā adāsi, handa bhikkhu imaṃ parimajjanto rajoharaṇaṃ rajoharaṇanti punappunaṃ sajjhāyaṃ karohīti. |
62. The Blessed One said, “No one in my dispensation is called useless for being unable to do a recitation. Do not grieve, bhikkhu.” Taking him by the arm, he led him into the monastery. He created a piece of cloth by supernormal power and gave it to him, saying, “Now, bhikkhu, keep rubbing this and recite over and over again: ‘Removal of dirt, removal of dirt.’” |
Tassa tathā karoto taṃ kāḷavaṇṇaṃ ahosi. |
While doing as he had been told, the cloth became black in colour. |
So parisuddhaṃ vatthaṃ, natthettha doso, attabhāvassa panāyaṃ dosoti saññaṃ paṭilabhitvā pañcasu khandhesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā anulomato gotrabhusamīpaṃ pāpesi. |
What he came to perceive was this: “The cloth is clean; there is nothing wrong there. It is this selfhood that is wrong.” He brought his knowledge to bear on the five aggregates, and by increasing insight he reached the neighbourhood of conformity [knowledge] and change-of-lineage [knowledge]. |
Athassa bhagavā obhāsagāthā abhāsi – |
63.Then the Blessed One uttered these illuminative stanzas: |
"Rāgo rajo na ca pana reṇu vuccati, |
Now greed it is, not dust, that we call “dirt,” |
Rāgassetaṃ adhivacanaṃ rajoti; |
And “dirt” is just a term in use for greed; |
Etaṃ rajaṃ vippajahitvā paṇḍitā, |
This greed the wise reject, and they abide |
Viharanti te vigatarajassa sāsane. |
Keeping the Law of him that has no greed. |
"Doso - pe -. |
|
"Moho rajo na ca pana reṇu vuccati, |
Delusion too, it is not dust, that we call “dirt,” |
Mohassetaṃ adhivacanaṃ rajoti; |
And “dirt” is just a term used for delusion; |
Etaṃ rajaṃ vippajahitvā paṇḍitā, |
Delusion the wise reject, and they abide |
Viharanti te vigatarajassa sāsane"ti. (mahāni. 209); |
Keeping the Dhamma of him without delusion (Nidd I 505). |
Tassa gāthāpariyosāne catupaṭisambhidāchaḷabhiññāparivārā nava lokuttaradhammā hatthagatāva ahesuṃ. |
When the stanzas were finished, the venerable Cūḷa-Panthaka had at his command the nine supramundane states attended by the four discriminations and six kinds of direct-knowledge. |
Satthā dutiyadivase jīvakassa gehaṃ agamāsi saddhiṃ bhikkhusaṅghena. |
64. On the following day the Master went to Jīvaka’s house together with the Community of Bhikkhus. |
Atha dakkhiṇodakāvasāne yāguyā diyyamānāya hatthena pattaṃ pidahi. |
Then when the gruel was being given out at the end of the water-offering ceremony,11 he covered his bowl. |
Jīvako kiṃ bhanteti pucchi. |
Jīvaka asked, “What is it, venerable sir? |
Vihāre eko bhikkhu atthīti. |
”—“There is a bhikkhu at the monastery.” |
So purisaṃ pesesi "gaccha, ayyaṃ gahetvā sīghaṃ ehī"ti. |
He sent a man, telling him, “Go, and return quickly with the lord.” |
Vihārato nikkhante pana bhagavati, |
65. When the Blessed One had left the monastery: |
Sahassakkhattumattānaṃ, nimminitvāna panthako; |
Now, having multiplied himself Up to a thousand, Panthaka |
Nisīdambavane ramme, yāva kālappavedanāti. (theragā. 563); |
Sat in the pleasant mango wood until the time should be announced (Th 563). |
Atha so puriso gantvā kāsāvehi ekapajjotaṃ ārāmaṃ disvā āgantvā bhikkhūhi bharito bhante ārāmo, nāhaṃ jānāmi katamo so ayyoti āha. |
66. When the man went and saw the monastery all glowing with yellow, he returned and said, “Venerable sir, the monastery is crowded with bhikkhus. I do not know which of them the lord is.” |
Tato naṃ bhagavā āha "gaccha yaṃ paṭhamaṃ passasi, taṃ cīvarakaṇṇe gahetvā 'satthā taṃ āmantetī'ti vatvā ānehī"ti. |
Then the Blessed One said, “Go and catch hold of the hem of the robe of the first one you see, tell him, ‘The Master calls you’ and bring him here.” |
So taṃ gantvā therasseva cīvarakaṇṇe aggahesi. |
He went and caught hold of the elder’s robe. |
Tāvadeva sabbepi nimmitā antaradhāyiṃsu. |
At once all the creations vanished. |
Thero "gaccha tva"nti taṃ uyyojetvā mukhadhovanādisarīrakiccaṃ niṭṭhapetvā paṭhamataraṃ gantvā pattāsane nisīdi. |
The elder dismissed him, saying, “You may go,” and when he had finished attending to his bodily needs such as mouth washing, he arrived first and sat down on the seat prepared. |
Idaṃ sandhāya vuttaṃ "yathā āyasmā cūḷapanthako"ti. |
It was with reference to this that it was said, “like the venerable Cūḷa-Panthaka.” |
Tatra ye te bahū nimmitā te aniyametvā nimmitattā iddhimatā sadisāva honti. |
67. The many who were created there were just like the possessor of the supernormal power because they were created without particular specification. |
Ṭhānanisajjādīsu vā bhāsitatuṇhībhāvādīsu vā yaṃ yaṃ iddhimā karoti, taṃ tadeva karonti. |
Then whatever the possessor of the supernormal powers does, whether he stands, sits, etc., or speaks, keeps silent, etc., they do the same. |
Sace pana nānāvaṇṇe kātukāmo hoti, keci paṭhamavaye, keci majjhimavaye, keci pacchimavaye, tathā dīghakese, upaḍḍhamuṇḍe, muṇḍe, missakese, upaḍḍharattacīvare, paṇḍukacīvare, padabhāṇadhammakathāsarabhaññapañhapucchanapañhavissajjanarajanapacanacīvarasibbanadhovanādīni karonte aparepi vā nānappakārake kātukāmo hoti, tena pādakajjhānato vuṭṭhāya ettakā bhikkhū paṭhamavayā hontūtiādinā nayena parikammaṃ katvā puna samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ. |
But if he wants to make them different in appearance, some in the first phase of life, some in the middle phase, and some in the last phase, and similarly some long-haired, some half-shaved, some shaved, some grey-haired, some with lightly dyed robes, some with heavily dyed robes, or expounding phrases, explaining Dhamma, intoning, asking questions, answering questions, cooking dye, sewing and washing robes, etc., or if he wants to make still others of different kinds, he should emerge from the basic jhāna, do the preliminary work in the way beginning ‘Let there be so many bhikkhus in the first phase of life’, etc.; then he should once more attain and emerge, and then resolve. |
Adhiṭṭhānacittena saddhiṃ icchiticchitappakārāyeva hontīti. |
They become of the kinds desired simultaneously with the resolving consciousness.12 |
Esa nayo bahudhāpi hutvā eko hotītiādīsu. |
68. The same method of explanation applies to the clause having been many, he becomes one: |
Ayaṃ pana viseso, iminā bhikkhunā evaṃ bahubhāvaṃ nimminitvā puna "ekova hutvā caṅkamissāmi, sajjhāyaṃ karissāmi, pañhaṃ pucchissāmī"ti cintetvā vā, "ayaṃ vihāro appabhikkhuko, sace keci āgamissanti 'kuto ime ettakā ekasadisā bhikkhū, addhā therassa esa ānubhāvo'ti maṃ jānissantī"ti appicchatāya vā antarāva "eko homī"ti icchantena pādakajjhānaṃ samāpajjitvā vuṭṭhāya "eko homī"ti parikammaṃ katvā puna samāpajjitvā vuṭṭhāya "eko homī"ti adhiṭṭhātabbaṃ. |
but there is this difference. After this bhikkhu thus created a manifold state, then he again thinks, “As one only I will walk about, do a recital, [390] ask a question,” or out of fewness of wishes he thinks, “This is a monastery with few bhikkhus. If someone comes, he will wonder, ‘Where have all these bhikkhus who are all alike come from? Surely it will be one of the elder’s feats? ’ and so he might get to know about me.” Meanwhile, wishing, “Let me be one only,” he should attain the basic jhāna and emerge. Then, after doing the preliminary work thus, “Let me be one,” he should again attain and emerge and then resolve thus, ‘Let me be one’. |
Adhiṭṭhānacittena saddhiṃyeva eko hoti. |
He becomes one simultaneously with the resolving consciousness. |
Evaṃ akaronto pana yathā paricchinnakālavasena sayameva eko hoti. |
But instead of doing this, he can automatically become one again with the lapse of the predetermined time. |
387.Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti tirobhāvaṃ karotīti ayamattho. |
69. He appears and vanishes: the meaning here is that he causes appearance, causes vanishing. |
Idameva hi sandhāya paṭisambhidāyaṃ vuttaṃ "āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. |
For it is said in the Paṭisambhidā with reference to this: “‘He appears’: he is not veiled by something, he is not hidden, he is revealed, he is evident. |
Tirobhāvanti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita"nti (paṭi. ma. 3.11). |
‘Vanishes’: he is veiled by something, he is hidden, he is shut away, he is enclosed” (Paṭis II 207).13 |
Tatrāyaṃ iddhimā āvibhāvaṃ kātukāmo andhakāraṃ vā ālokaṃ karoti, paṭicchannaṃ vā vivaṭaṃ, anāpāthaṃ vā āpāthaṃ karoti. |
Now, this possessor of supernormal power who wants to make an appearance, makes darkness into light, or he makes revealed what is hidden, or he makes what has not come into the visual field come into the visual field. |
Kathaṃ? |
70. How? |
Ayañhi yathā paṭicchannopi dūre ṭhitopi vā dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya idaṃ andhakāraṭṭhānaṃ ālokajātaṃ hotūti vā, idaṃ paṭicchannaṃ vivaṭaṃ hotūti vā, idaṃ anāpāthaṃ āpāthaṃ hotūti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. |
If he wants to make himself or another visible even though hidden or at a distance, he emerges from the basic jhāna and adverts thus, “Let this that is dark become light” or “Let this that is hidden be revealed” or “Let this that has not come into the visual field come into the visual field.” Then he does the preliminary work and resolves in the way already described. It becomes as resolved simultaneously with the resolve. |
Pare dūre ṭhitāpi passanti. |
Others then see even when at a distance; |
Sayampi passitukāmo passati. |
and he himself sees too, if he wants to see. |
388.Etaṃ pana pāṭihāriyaṃ kena katapubbanti? |
71. But by whom was this miracle formerly performed? |
Bhagavatā. |
By the Blessed One. |
Bhagavā hi cūḷasubhaddāya nimantito vissakammunā nimmitehi pañcahi kūṭāgārasatehi sāvatthito sattayojanabbhantaraṃ sāketaṃ gacchanto yathā sāketanagaravāsino sāvatthivāsike, sāvatthivāsino ca sāketavāsike passanti, evaṃ adhiṭṭhāsi. |
For when the Blessed One had been invited by Cūḷa-Subhaddā and was traversing the seven-league journey between Sāvatthī and Sāketa with five hundred palanquins14 created by Vissakamma (see Dhp-a III 470), he resolved in suchwise that citizens of Sāketa saw the inhabitants of Sāvatthī and citizens of Sāvatthī saw the inhabitants of Sāketa. |
Nagaramajjhe ca otaritvā pathaviṃ dvidhā bhinditvā yāva avīciṃ ākāsañca dvidhā viyūhitvā yāva brahmalokaṃ dassesi. |
And when he had alighted in the centre of the city, he split the earth in two and showed Avīci, and he parted the sky in two and showed the Brahmā-world. |
Devorohaṇenapi ca ayamattho vibhāvetabbo. |
72. And this meaning should also be explained by means of the Descent of the Gods (devorohaṇa). |
Bhagavā kira yamakapāṭihāriyaṃ katvā caturāsītipāṇasahassāni bandhanā pamocetvā atītā buddhā yamakapāṭihāriyāvasāne kuhiṃ gatāti āvajjitvā tāvatiṃsabhavanaṃ gatāti addasa. |
When the Blessed One, it seems, had performed the Twin Miracle15 and had liberated eighty-four thousand beings from bonds, he wondered, “Where did the past Enlightened Ones go to when they had finished the Twin Miracle? ” He saw that they had gone to the heaven of the Thirty-three. |
Athekena pādena pathavītalaṃ akkamitvā dutiyaṃ yugandharapabbate patiṭṭhapetvā puna purimapādaṃ uddharitvā sinerumatthakaṃ akkamitvā tattha paṇḍukambalasilātale vassaṃ upagantvā sannipatitānaṃ dasasahassacakkavāḷadevatānaṃ ādito paṭṭhāya abhidhammakathaṃ ārabhi. |
Then he stood with one foot on the surface of the earth, and placed the second on Mount Yugandhara. Then again he lifted his first foot and set it on the summit of Mount Sineru. He took up the residence for the Rains there on the Red Marble Terrace, and he began his exposition of the Abhidhamma, starting from the beginning, to the deities of ten thousand world-spheres. |
Bhikkhācāravelāya nimmitabuddhaṃ māpesi. |
At the time for wandering for alms he created an artificial Buddha |
So dhammaṃ deseti. |
to teach the Dhamma. |
Bhagavā nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā uttarakurūsu piṇḍapātaṃ gahetvā anotattadahatīre paribhuñjati. |
73. Meanwhile the Blessed One himself would chew a tooth-stick of nāgalatā wood and wash his mouth in Lake Anotatta. Then, after collecting alms food among the Uttarakurus, he would eat it on the shores of that lake. |
Sāriputtatthero tattha gantvā bhagavantaṃ vandati. |
[Each day] the Elder Sāriputta went there and paid homage to the Blessed One, |
Bhagavā ajja ettakaṃ dhammaṃ desesinti therassa nayaṃ deti. |
who told him, “Today I taught this much Dhamma,” and he gave him the method. |
Evaṃ tayo māse abbocchinnaṃ abhidhammakathaṃ kathesi. |
In this way he gave an uninterrupted exposition of the Abhidhamma for three months. |
Taṃ sutvā asītikoṭidevatānaṃ dhammābhisamayo ahosi. |
Eighty million deities penetrated the Dhamma on hearing it. |
Yamakapāṭihāriye sannipatitāpi dvādasayojanā parisā bhagavantaṃ passitvāva gamissāmāti khandhāvāraṃ bandhitvā aṭṭhāsi. |
74. At the time of the Twin Miracle an assembly gathered that was twelve leagues across. Then, saying, “We will disperse when we have seen the Blessed One,” they made an encampment and waited there. |
Taṃ cūḷaanāthapiṇḍikaseṭṭhiyeva sabbapaccayehi upaṭṭhāsi. |
Anāthapiṇḍika the Lesser16 supplied all their needs. |
Manussā kuhiṃ bhagavāti jānanatthāya anuruddhattheraṃ yāciṃsu. |
People asked the Elder Anuruddha to find out where the Blessed One was. |
Thero ālokaṃ vaḍḍhetvā addasa dibbena cakkhunā tattha vassūpagataṃ bhagavantaṃ disvā ārocesi. |
The elder extended light, and with the divine eye he saw where the Blessed One had taken up residence for the Rains. As soon as he saw this, he announced it. |
Te bhagavato vandanatthāya mahāmoggallānattheraṃ yāciṃsu. |
75. They asked the venerable Mahā Moggallāna to pay homage to the Blessed One. |
Thero parisamajjheyeva mahāpathaviyaṃ nimujjitvā sinerupabbataṃ nibbijjhitvā tathāgatapādamūle bhagavato pāde vandamānova ummujjitvā bhagavantaṃ etadavoca "jambudīpavāsino, bhante, bhagavato pāde vanditvā passitvāva gamissāmāti vadantī"ti. |
In the midst of the assembly the elder dived into the earth. Then cleaving Mount Sineru, he emerged at the Perfect One’s feet, and he paid homage at the Blessed One’s feet. This is what he told the Blessed One: “Venerable sir, the inhabitants of Jambudīpa pay homage at the Blessed One’s feet, and they say, ‘We will disperse when we have seen the Blessed One.’” |
Bhagavā āha "kuhiṃ pana te, moggallāna, etarahi jeṭṭhabhātā dhammasenāpatī"ti? |
The Blessed One said, “But, Moggallāna, where is your elder brother, the General of the Dhamma? |
"Saṅkassanagare bhante"ti. |
”— “At the city of Saṅkassa, venerable sir.” |
"Moggallāna, maṃ daṭṭhukāmā sve saṅkassanagaraṃ āgacchantu, ahaṃ sve mahāpavāraṇapuṇṇamāsīuposathadivase saṅkassanagare otarissāmī"ti. |
—“Moggallāna, those who wish to see me should come tomorrow to the city of Saṅkassa. Tomorrow being the Uposatha day of the full moon, I shall descend to the city of Saṅkassa for the Mahāpavāraṇā ceremony.” |
"Sādhu, bhante"ti thero dasabalaṃ vanditvā āgatamaggeneva oruyha manussānaṃ santikaṃ sampāpuṇi. |
76. Saying, “Good, venerable sir,” the elder paid homage to Him of the Ten Powers, and descending by the way he came, he reached the human neighbourhood. |
Gamanāgamanakāle ca yathā naṃ manussā passanti, evaṃ adhiṭṭhāsi. |
And at the time of his going and coming he resolved that people should see it. |
Idaṃ tāvettha mahāmoggallānatthero āvibhāvapāṭihāriyaṃ akāsi. |
This, firstly, is the miracle of becoming apparent that the Elder Mahā Moggallāna performed here. |
So evaṃ āgato taṃ pavattiṃ ārocetvā "dūranti saññaṃ akatvā katapātarāsāva nikkhamathā"ti āha. |
Having arrived thus, he related what had happened, and he said, “Come forth after the morning meal and pay no heed to distance” [thus promising that they would be able to see in spite of the distance]. |
Bhagavā sakkassa devarañño ārocesi "mahārāja, sve manussalokaṃ gacchāmī"ti. |
77. The Blessed One informed Sakka, Ruler of Gods, “Tomorrow, O King, I am going to the human world.” |
Devarājā vissakammaṃ āṇāpesi "tāta, sve bhagavā manussalokaṃ gantukāmo, tisso sopānapantiyo māpehi ekaṃ kanakamayaṃ, ekaṃ rajatamayaṃ, ekaṃ maṇimaya"nti. |
The Ruler of Gods [392] commanded Vissakamma, “Good friend, the Blessed One wishes to go to the human world tomorrow. Build three flights of stairs, one of gold, one of silver and one of crystal.” |
So tathā akāsi. |
He did so. |
Bhagavā dutiyadivase sinerumuddhani ṭhatvā puratthimalokadhātuṃ olokesi, anekāni cakkavāḷasahassāni vivaṭāni hutvā ekaṅgaṇaṃ viya pakāsiṃsu. |
78. On the following day the Blessed One stood on the summit of Sineru and surveyed the eastward world element. Many thousands of world-spheres were visible to him as clearly as a single plain. |
Yathā ca puratthimena, evaṃ pacchimenapi uttarenapi dakkhiṇenapi sabbaṃ vivaṭamaddasa. |
And as the eastward world element, so too he saw the westward, the northward and the southward world elements all clearly visible. |
Heṭṭhāpi yāva avīci, upari yāva akaniṭṭhabhavanaṃ, tāva addasa. |
And he saw right down to Avīci, and up to the Realm of the Highest Gods. |
Taṃ divasaṃ kira lokavivaraṇaṃ nāma ahosi. |
That day, it seems, was called the day of the Revelation of Worlds (loka-vivaraṇa). |
Manussāpi deve passanti, devāpi manusse. |
Human beings saw deities, and deities saw human beings. |
Tattha neva manussā uddhaṃ ullokenti, na devā adho olokenti, sabbe sammukhāva aññamaññaṃ passanti. |
And in doing so the human beings did not have to look up or the deities down. They all saw each other face to face. |
Bhagavā majjhe maṇimayena sopānena otarati, chakāmāvacaradevā vāmapasse kanakamayena, suddhāvāsā ca mahābrahmā ca dakkhiṇapasse rajatamayena. |
79. The Blessed One descended by the middle flight of stairs made of crystal; the deities of the six sense-sphere heavens by that on the left side made of gold; and the deities of the Pure Abodes, and the Great Brahmā, by that on the right side made of silver. |
Devarājā pattacīvaraṃ aggahesi, mahābrahmā tiyojanikaṃ setacchattaṃ, suyāmo vāḷabījaniṃ, pañcasikho gandhabbaputto tigāvutamattaṃ beḷuvapaṇḍuvīṇaṃ gahetvā tathāgatassa pūjaṃ karonto otarati. |
The Ruler of Gods held the bowl and robe. The Great Brahmā held a three-league-wide white parasol. Suyāma held a yak-tail fan. Five-crest (Pañcasikha), the son of the gandhabba, descended doing honour to the Blessed One with his bael-wood lute measuring three quarters of a league. |
Taṃdivasaṃ bhagavantaṃ disvā buddhabhāvāya pihaṃ anuppādetvā ṭhitasatto nāma natthi. |
On that day there was no living being present who saw the Blessed One but yearned for enlightenment. |
Idamettha bhagavā āvibhāvapāṭihāriyaṃ akāsi. |
This is the miracle of becoming apparent that the Blessed One performed here. |
Apica tambapaṇṇidīpe talaṅgaravāsī dhammadinnattheropi tissamahāvihāre cetiyaṅgaṇasmiṃ nisīditvā "tīhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakapaṭipadaṃ paṭipanno hotī"ti apaṇṇakasuttaṃ (a. ni. 3.16) kathento heṭṭhāmukhaṃ bījaniṃ akāsi, yāva avīcito ekaṅgaṇaṃ ahosi. |
80. Furthermore, in Tambapaṇṇi Island (Sri Lanka), while the Elder Dhammadinna, resident of Taḷaṅgara, was sitting on the shrine terrace in the Great Monastery of Tissa (Tissamahāvihāra) expounding the Apaṇṇaka Sutta, “Bhikkhus, when a bhikkhu possesses three things he enters upon the untarnished way” (A I 113), he turned his fan face downwards and an opening right down to Avīci appeared. |
Tato uparimukhaṃ akāsi, yāva brahmalokā ekaṅgaṇaṃ ahosi. |
Then he turned it face upwards and an opening right up to the Brahmā-world appeared. |
Thero nirayabhayena tajjetvā saggasukhena ca palobhetvā dhammaṃ desesi. |
Having thus aroused fear of hell and longing for the bliss-(sukha) of heaven, the elder taught the Dhamma. |
Keci sotāpannā ahesuṃ, keci sakadāgāmī anāgāmī arahantoti. |
Some became stream-enterers, some once-returners, some non-returners, some Arahants. |
389.Tirobhāvaṃ kātukāmo pana ālokaṃ vā andhakāraṃ karoti, appaṭicchannaṃ vā paṭicchannaṃ, āpāthaṃ vā anāpāthaṃ karoti. |
81. But one who wants to cause a vanishing makes light into darkness, or he hides what is unbidden, or he makes what has come into the visual field come no more into the visual field. |
Kathaṃ? |
How? |
Ayañhi yathā appaṭicchannopi samīpe ṭhitopi vā na dissati, evaṃ attānaṃ vā paraṃ vā kātukāmo pādakajjhānato vuṭṭhāya "idaṃ ālokaṭṭhānaṃ andhakāraṃ hotū"ti vā, "idaṃ appaṭicchannaṃ paṭicchannaṃ hotū"ti vā, "idaṃ āpāthaṃ anāpāthaṃ hotū"ti vā āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti. |
If he wants to make himself or another invisible even though unconcealed or nearby, he emerges from the basic jhāna and adverts thus, “Let this light become darkness” or [393] “Let this that is unhidden be hidden” or “Let this that has come into the visual field not come into the visual field.” Then he does the preliminary work and resolves in the way already described. |
Saha adhiṭṭhānacittena yathādhiṭṭhitameva hoti. |
It becomes as he has resolved simultaneously with the resolution. |
Pare samīpe ṭhitāpi na passanti. |
Others do not see even when they are nearby. |
Sayampi apassitukāmo na passati. |
He too does not see, if he does not want to see. |
390.Etaṃ pana pāṭihāriyaṃ kena katapubbanti? |
82. But by whom was this miracle formerly performed? |
Bhagavatā. |
By the Blessed One. |
Bhagavā hi yasaṃ kulaputtaṃ samīpe nisinnaṃyeva yathā naṃ pitā na passati, evamakāsi. |
For the Blessed One so acted that when the clansman Yasa was sitting beside him, his father did not see him (Vin I 16). |
Tathā vīsayojanasataṃ mahākappinassa paccuggamanaṃ katvā taṃ anāgāmiphale, amaccasahassañcassa sotāpattiphale patiṭṭhāpetvā, tassa anumaggaṃ āgatā sahassitthiparivārā anojādevī āgantvā samīpe nisinnāpi yathā saparisaṃ rājānaṃ na passati, tathā katvā "api, bhante, rājānaṃ passathā"ti vutte "kiṃ pana te rājānaṃ gavesituṃ varaṃ, udāhu attāna"nti? |
Likewise, after travelling two thousand leagues to meet [King] Mahā Kappina and establishing him in the fruition of non-return and his thousand ministers in the fruition of stream-entry, he so acted that Queen Anojā, who had followed the king with a thousand women attendants and was sitting nearby, did not see the king and his retinue. And when he was asked, “Have you seen the king, venerable sir? ,” he asked, But which is better for you, to seek the king or to seek [your] self? ” (cf. Vin I 23). |
"Attānaṃ, bhante"ti vatvā nisinnāya tassā tathā dhammaṃ desesi, yathā sā saddhiṃ itthisahassena sotāpattiphale patiṭṭhāsi, amaccā anāgāmiphale, rājā arahatteti. |
She replied, “[My] self, venerable sir.” Then he likewise taught her the Dhamma as she sat there, so that, together with the thousand women attendants, she became established in the fruition of stream-entry, while the ministers reached the fruition of non-return, and the king that of Arahantship (see A-a I 322; Dhp-a II 124). |
Apica tambapaṇṇidīpaṃ āgatadivase yathā attanā saddhiṃ āgate avasese rājā na passati, evaṃ karontena mahindattherenāpi idaṃ katameva (pārā. aṭṭha. 1.tatiyasaṅgītikathā). |
83. Furthermore, this was performed by the Elder Mahinda, who so acted on the day of his arrival in Tambapaṇṇi Island that the king did not see the others who had come with him (see Mahāvaṃsa I 103). |
391.Apica sabbampi pākaṭaṃ pāṭihāriyaṃ āvibhāvaṃ nāma. |
84. Furthermore, all miracles of making evident are called an appearance, |
Apākaṭapāṭihāriyaṃ tirobhāvaṃ nāma. |
and all miracles of making unevident are called a vanishing. |
Tattha pākaṭapāṭihāriye iddhipi paññāyati iddhimāpi. |
Herein, in the miracle of making evident, both the supernormal power and the possessor of the supernormal power are displayed. |
Taṃ yamakapāṭihāriyena dīpetabbaṃ. |
That can be illustrated with the Twin Miracle; |
Tatra hi "idha tathāgato yamakapāṭihāriyaṃ karoti asādhāraṇaṃ sāvakehi. |
for in that both are displayed thus: “Here the Perfect One performs the Twin Miracle, which is not shared by disciples. |
Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattatī"ti (paṭi. ma. 1.116) evaṃ ubhayaṃ paññāyittha. |
He produces a mass of fire from the upper part of his body and a shower of water from the lower part of his body …” (Paṭis I 125). |
Apākaṭapāṭihāriye iddhiyeva paññāyati, na iddhimā. |
In the case of the miracle of making unevident, only the supernormal power is displayed, not the possessor of the supernormal power. |
Taṃ mahakasuttena (saṃ. ni. 4.346) ca brahmanimantanikasuttena (ma. ni. 1.501 ādayo) ca dīpetabbaṃ. |
That can be illustrated by means of the Mahaka Sutta (S IV 200), and the Brahmanimantanika Sutta (M I 330). |
Tatra hi āyasmato ca mahakassa, bhagavato ca iddhiyeva paññāyittha, na iddhimā. |
For there it was only the supernormal power of the venerable Mahaka and of the Blessed One respectively that was displayed, not the possessors of the supernormal power, |
Yathāha – |
according as it is said: |
"Ekamantaṃ nisinno kho citto gahapati āyasmantaṃ mahakaṃ etadavoca 'sādhu me, bhante, ayyo mahako uttarimanussadhammā iddhipāṭihāriyaṃ dassetū'ti. |
85. “When he had sat down at one side, the householder Citta said to the venerable Mahaka, ‘Venerable sir, it would be good if the lord would show me a miracle of supernormal power belonging to the higher than human state.’— |
Tena hi tvaṃ gahapati āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsehīti. |
‘Then, householder, spread your upper robe out on the terrace [394] and scatter17 a bundle of hay on it.’ |
'Evaṃ, bhante'ti kho citto gahapati āyasmato mahakassa paṭissutvā āḷinde uttarāsaṅgaṃ paññāpetvā tiṇakalāpaṃ okāsesi. |
—‘Yes, venerable sir,’ the householder replied to the venerable Mahaka, and he spread out his upper robe on the terrace and scattered a bundle of hay on it. |
Atha kho āyasmā mahako vihāraṃ pavisitvā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā tālacchiggaḷena ca aggaḷantarikāya ca acci nikkhamitvā tiṇāni jhāpesi, uttarāsaṅgaṃ na jhāpesī"ti (saṃ. ni. 4.346). |
Then the venerable Mahaka went into his dwelling and fastened the latch, after which he performed a feat of supernormal power such that flames came out from the keyhole and from the gaps in the fastenings and burned the hay without burning the upper robe” (S IV 290). |
Yathā cāha – |
86. Also according as it is said: |
"Atha khvāhaṃ, bhikkhave, tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsiṃ 'ettāvatā brahmā ca brahmaparisā ca brahmapārisajjā ca saddañca me sossanti, na ca maṃ dakkhissantī'ti antarahito imaṃ gāthaṃ abhāsiṃ – |
“Then, bhikkhus, I performed a feat of supernormal power such that Brahmā and Brahmā’s retinue, and those attached to Brahmā’s retinue might hear my voice and yet not see me, and having vanished in this way, I spoke this stanza: |
'Bhave vāhaṃ bhayaṃ disvā, bhavañca vibhavesinaṃ; |
I saw the fear in [all kinds of] becoming, Including becoming that seeks non-becoming; |
Bhavaṃ nābhivadiṃ kiñci, nandiñca na upādiyi"'nti. (ma. ni. 1.504); |
And no becoming do I recommend; I cling to no delight therein at all (M I 330). |
392.Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. |
87. He goes unhindered through walls, through enclosures, through mountains, as though in open space: here through walls is beyond walls; the yonder side of a wall, is what is meant. |
Esa nayo itaresu. |
So with the rest. |
Kuṭṭoti ca gehabhittiyā etamadhivacanaṃ. |
And wall is a term for the wall of a house; |
Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. |
enclosure is a wall surrounding a house, monastery (park), village, etc.; |
Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. |
mountain is a mountain of soil or a mountain of stone. |
Asajjamānoti alaggamāno. |
Unhindered: not sticking. |
Seyyathāpi ākāseti ākāse viya. |
As though in open space: just as if he were in open space. |
Evaṃ gantukāmena pana ākāsakasiṇaṃ samāpajjitvā vuṭṭhāya kuṭṭaṃ vā pākāraṃ vā sinerucakkavāḷesupi aññataraṃ pabbataṃ vā āvajjitvā kataparikammena ākāso hotūti adhiṭṭhātabbo. |
88. One who wants to go in this way should attain the space-kasiṇa [jhāna] and emerge, and then do the preliminary work by adverting to the wall or the enclosure or some such mountain as Sineru or the World-sphere Mountains, and he should resolve, “Let there be space.” |
Ākāsoyeva hoti. |
It becomes space only; |
Adho otaritukāmassa, uddhaṃ vā ārohitukāmassa susiro hoti, vinivijjhitvā gantukāmassa chiddo. |
it becomes hollow for him if he wants to go down or up; it becomes cleft for him if he wants to penetrate it. |
So tattha asajjamāno gacchati. |
He goes through it unhindered. |
Tipiṭakacūḷābhayatthero panetthāha – "ākāsakasiṇasamāpajjanaṃ, āvuso, kimatthiyaṃ, kiṃ hatthiassādīni abhinimminitukāmo hatthiassādi kasiṇāni samāpajjati, nanu yattha katthaci kasiṇe parikammaṃ katvā aṭṭhasamāpattivasībhāvoyeva pamāṇaṃ. |
89. But here the Elder Tipiṭaka Cūḷa-Abhaya said: “Friends, what is the use of attaining the space-kasiṇa [jhāna]? Does one who wants to create elephants, horses, etc., attain an elephant-kasiṇa jhāna or horse-kasiṇa jhāna, and so on? Surely the only standard is mastery in the eight attainments, and after the preliminary work has been done on any kasiṇa, |
Yaṃ yaṃ icchati, taṃ tadeva hotī"ti. |
it then becomes whatever he wishes.” |
Bhikkhū āhaṃsu – "pāḷiyā, bhante, ākāsakasiṇaṃyeva āgataṃ, tasmā avassametaṃ vattabba"nti. |
The bhikkhus said, “Venerable sir, only the space kasiṇa has been given in the text, so it should certainly be mentioned.” |
Tatrāyaṃ pāḷi – |
90. Here is the text: |
"Pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. |
“He is normally an obtainer of the space-kasiṇa attainment. |
Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. |
He adverts: “Through the wall, through the enclosure, through the mountain.” |
Āvajjitvā ñāṇena adhiṭṭhāti – 'ākāso hotū'ti. |
Having adverted, he resolves with knowledge: “Let there be space.” |
Ākāso hoti. |
There is space. |
Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. |
He goes unhindered through the wall, through the enclosure, through the mountain. |
Yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evameva so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse"ti (paṭi. ma. 3.11). |
Just as men normally not possessed of supernormal power go unhindered where there is no obstruction or enclosure, so too this possessor of supernormal power, by his attaining mental mastery, goes unhindered through the wall, through the enclosure, through the mountain, as though in open space” (Paṭis II 208). |
Sace panassa bhikkhuno adhiṭṭhahitvā gacchantassa antarā pabbato vā rukkho vā uṭṭheti, kiṃ puna samāpajjitvā adhiṭṭhātabbanti? |
91. What if a mountain or a tree is raised in this bhikkhu’s way while he is travelling along after resolving; should he attain and resolve again? |
Doso natthi. |
—There is no harm in that. |
Puna samāpajjitvā adhiṭṭhānaṃ hi upajjhāyassa santike nissayaggahaṇasadisaṃ hoti. |
For attaining and resolving again is like taking the dependence (see Vin I 58; II 274) in the preceptor’s presence. |
Iminā ca pana bhikkhunā ākāso hotūti adhiṭṭhitattā ākāso hotiyeva. |
And because this bhikkhu has resolved, “Let there be space,” there will be only space there, |
Purimādhiṭṭhānabaleneva cassa antarā añño pabbato vā rukkho vā utumayo uṭṭhahissatīti aṭṭhānamevetaṃ. |
and because of the power of his first resolve it is impossible that another mountain or tree can have sprung up meanwhile made by temperature. |
Aññena iddhimatā nimmite pana paṭhamanimmānaṃ balavaṃ hoti. |
However, if it has been created by another possessor of supernormal power and created first, it prevails; |
Itarena tassa uddhaṃ vā adho vā gantabbaṃ. |
the former must go above or below it. |
393.Pathaviyāpi ummujjanimujjanti ettha ummujjanti uṭṭhānaṃ vuccati. |
92. He dives in and out of the ground (pathaviyā pi ummujjanimmujjaṃ): here it is rising up that is called “diving out” (ummujja) |
Nimujjanti saṃsīdanaṃ. |
and it is sinking down that is called “diving in” (nimmujja). |
Ummujjañca nimujjañca ummujjanimujjaṃ. |
Ummujjanimmujjaṃ = ummujjañ ca nimmujjañ ca (resolution of compound). |
Evaṃ kātukāmena āpokasiṇaṃ samāpajjitvā uṭṭhāya ettake ṭhāne pathavī udakaṃ hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. |
One who wants to do this should attain the water-kasiṇa [jhāna] and emerge. Then he should do the preliminary work, determining thus, “Let the earth in such an area be water,” and he should resolve in the way already described. |
Saha adhiṭṭhānena yathā paricchinne ṭhāne pathavī udakameva hoti. |
Simultaneously with the resolve, that much extent of earth according as determined becomes water only. |
So tattha ummujjanimujjaṃ karoti. |
It is there he does the diving in and out. |
Tatrāyaṃ pāḷi – |
93. Here is the text: |
"Pakatiyā āpokasiṇasamāpattiyā lābhī hoti. |
“He is normally an obtainer of the water-kasiṇa attainment. |
Pathaviṃ āvajjati. |
He adverts to earth. |
Āvajjitvā ñāṇena adhiṭṭhāti – 'udakaṃ hotū'ti. |
Having adverted, he resolves with knowledge: “Let there be water.” |
Udakaṃ hoti. |
There is water. |
So pathaviyā ummujjanimujjaṃ karoti. |
He does the diving in and out of the earth. |
Yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evameva so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake"ti (paṭi. ma. 3.11). |
Just as men normally not possessed of supernormal power do diving in and out of water, so this possessor of supernormal power, by his attaining mental mastery, does the diving in and out of the earth as though in water” (Paṭis II 208). |
Na kevalañca ummujjanimujjameva, nhānapānamukhadhovanabhaṇḍakadhovanādīsu yaṃ yaṃ icchati, taṃ taṃ karoti. |
94. And he does not only dive in and out, but whatever else he wants, such as bathing, drinking, mouth washing, washing of chattels, and so on. |
Na kevalañca udakameva, sappitelamadhuphāṇitādīsupi yaṃ yaṃ icchati, taṃ taṃ idañcidañca ettakaṃ hotūti āvajjitvā parikammaṃ katvā adhiṭṭhahantassa yathādhiṭṭhitameva hoti. |
And not only water, but there is whatever else (liquid that) he wants, such as ghee, oil, honey, molasses, and so on. When he does the preliminary work, after adverting thus, “Let there be so much of this and this” and resolves, [396] it becomes as he resolved. |
Uddharitvā bhājanagataṃ karontassa sappi sappimeva hoti. |
If he takes them and fills dishes with them, the ghee is only ghee, |
Telādīni telādīniyeva. |
the oil, etc., only oil, etc., |
Udakaṃ udakameva. |
the water only water. |
So tattha temitukāmova temeti, na temitukāmo na temeti. |
If he wants to be wetted by it, he is wetted, if he does not want to be wetted by it, he is not wetted. |
Tasseva ca sā pathavī udakaṃ hoti sesajanassa pathavīyeva. |
And it is only for him that that earth becomes water, not for anyone else. |
Tattha manussā pattikāpi gacchanti, yānādīhipi gacchanti, kasikammādīnipi karontiyeva. |
People go on it on foot and in vehicles, etc., and they do their ploughing, etc., there. |
Sace panāyaṃ tesampi udakaṃ hotūti icchati, hotiyeva. |
But if he wishes, “Let it be water for them too,” it becomes water for them too. |
Paricchinnakālaṃ pana atikkamitvā yaṃ pakatiyā ghaṭataḷākādīsu udakaṃ, taṃ ṭhapetvā avasesaṃ paricchinnaṭṭhānaṃ pathavīyeva hoti. |
When the time determined has elapsed, all the extent determined, except for water originally present in water pots, ponds, etc., becomes earth again. |
394.Udakepi abhijjamāneti ettha yaṃ udakaṃ akkamitvā saṃsīdati, taṃ bhijjamānanti vuccati. |
95. On unbroken water: here water that one sinks into when trodden on is called “broken,” |
Viparītaṃ abhijjamānaṃ. |
the opposite is called “unbroken.” |
Evaṃ gantukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya ettake ṭhāne udakaṃ pathavī hotūti paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. |
But one who wants to go in this way should attain the earth-kasiṇa [jhāna] and emerge. Then he should do the preliminary work, determining thus, “Let the water in such an area become earth,” and he should resolve in the way already described. |
Saha adhiṭṭhānena yathā paricchinnaṭṭhāne udakaṃ pathavīyeva hoti. |
Simultaneously with the resolve, the water in that place becomes earth. |
So tattha gacchati, tatrāyaṃ pāḷi – |
He goes on that. 96. Here is the text: |
"Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. |
“He is normally an obtainer of the earth-kasiṇa attainment. |
Udakaṃ āvajjati. |
He adverts to water. |
Āvajjitvā ñāṇena adhiṭṭhāti – 'pathavī hotū'ti. |
Having adverted, he resolves with knowledge: ‘Let there be earth.’ |
Pathavī hoti. |
There is earth. |
So abhijjamāne udake gacchati. |
He goes on unbroken water. |
Yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evameva so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviya"nti (paṭi. ma. 3.11). |
Just as men normally not possessed of supernormal power go on unbroken earth, so this possessor of supernormal power, by his attaining of mental mastery, goes on unbroken water as if on earth” (Paṭis II 208). |
Na kevalañca gacchati, yaṃ yaṃ iriyāpathaṃ icchati, taṃ taṃ karoti. |
97. And he not only goes, but he adopts whatever posture he wishes. |
Na kevalañca pathavimeva karoti, maṇisuvaṇṇapabbatarukkhādīsupi yaṃ yaṃ icchati, taṃ taṃ vuttanayeneva āvajjitvā adhiṭṭhāti, yathādhiṭṭhitameva hoti. |
And not only earth, but whatever else [solid that] he wants such as gems, gold, rocks, trees, etc. he adverts to that and resolves, and it becomes as he resolves. |
Tasseva ca taṃ udakaṃ pathavī hoti, sesajanassa udakameva, macchakacchapā ca udakakākādayo ca yathāruci vicaranti. |
And that water becomes earth only for him; it is water for anyone else. And fishes and turtles and water birds go about there as they like. |
Sace panāyaṃ aññesampi manussānaṃ taṃ pathaviṃ kātuṃ icchati, karotiyeva. |
But if he wishes to make it earth for other people, he does so too. |
Paricchinnakālātikkamena pana udakameva hoti. |
When the time determined has elapsed, it becomes water again. |
395.Pallaṅkena kamatīti pallaṅkena gacchati. |
98. Seated cross-legged he travels: he goes seated cross-legged. |
Pakkhī sakuṇoti pakkhehi yuttasakuṇo. |
Like a winged bird: like a bird furnished with wings. |
Evaṃ kātukāmena pana pathavīkasiṇaṃ samāpajjitvā vuṭṭhāya sace nisinno gantumicchati, pallaṅkappamāṇaṃ ṭhānaṃ paricchinditvā parikammaṃ katvā vuttanayeneva adhiṭṭhātabbaṃ. |
One who wants to do this should attain the earth kasiṇa and emerge. Then if he wants to go cross-legged, he should do the preliminary work and determine an area the size of a seat for sitting cross-legged on, and he should resolve in the way already described. |
Sace nipanno gantukāmo hoti mañcappamāṇaṃ, sace padasā gantukāmo hoti maggappamāṇanti evaṃ yathānurūpaṃ ṭhānaṃ paricchinditvā vuttanayeneva pathavī hotūti adhiṭṭhātabbaṃ, saha adhiṭṭhānena pathavīyeva hoti. |
If he wants to go lying down, he determines an area the size of a bed. If he wants to go on foot, he determines a suitable area the size of a path, and he resolves in the way already described: “Let it be earth.” Simultaneously with the resolve it becomes earth. |
Tatrāyaṃ pāḷi – |
99. Here is the text: |
"Ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti. |
“‘Seated cross-legged he travels in space like a winged bird’: |
Pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti, ākāsaṃ āvajjati. |
he is normally an obtainer of the earth-kasiṇa attainment. He adverts to space. |
Āvajjitvā ñāṇena adhiṭṭhāti – 'pathavī hotū'ti. |
Having adverted, he resolves with knowledge: ‘Let there be earth.’ |
Pathavī hoti. |
There is earth. |
So ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. |
He travels (walks), stands, sits, and lies down in space, in the sky. |
Yathā manussā pakatiyā aniddhimanto pathaviyaṃ caṅkamantipi - pe - seyyampi kappenti, evameva so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi - pe - seyyampi kappetī"ti (paṭi. ma. 3.11). |
Just as men normally not possessed of supernormal power travel (walk), stand, sit, and lie down on earth, so this possessor of supernormal power, by his attaining of mental mastery, travels (walks), stands, sits, and lies down in space, in the sky” (Paṭis II 208). |
Ākāse gantukāmena ca bhikkhunā dibbacakkhulābhināpi bhavitabbaṃ. |
100.And a bhikkhu who wants to travel in space should be an obtainer of the divine eye. |
Kasmā? |
Why? |
Antare utusamuṭṭhānā vā pabbatarukkhādayo honti, nāgasupaṇṇādayo vā usūyantā māpenti, nesaṃ dassanatthaṃ. |
On the way there may be mountains, trees, etc., that are temperature-originated, or jealous nāgas, supaṇṇas, etc., may create them. He will need to be able to see these. |
Te pana disvā kiṃ kātabbanti? |
But what should be done on seeing them? |
Pādakajjhānaṃ samāpajjitvā vuṭṭhāya ākāso hotūti parikammaṃ katvā adhiṭṭhātabbaṃ. |
He should attain the basic jhāna and emerge, and then he should do the preliminary work thus, “Let there be space,” and resolve. |
Thero panāha "samāpattisamāpajjanaṃ, āvuso, kimatthiyaṃ, nanu samāhitamevassa cittaṃ, tena yaṃ yaṃ ṭhānaṃ ākāso hotūti adhiṭṭhāti, ākāsoyeva hotī"ti. |
101.But the Elder [Tipiṭaka Cūḷa-Abhaya] said: “Friends, what is the use of attaining the attainment? Is not his mind concentrated? Hence any area that he has resolved thus, ‘Let it be space’ is space.” |
Kiñcāpi evamāha, atha kho tirokuṭṭapārihāriye vuttanayeneva paṭipajjitabbaṃ. |
Though he spoke thus, nevertheless the matter should be treated as described under the miracle of going unhindered through walls. |
Apica okāse orohaṇatthampi iminā dibbacakkhulābhinā bhavitabbaṃ, ayañhi sace anokāse nhānatitthe vā gāmadvāre vā orohati. |
Moreover, he should be an obtainer of the divine eye for the purpose of descending in a secluded place, for if he descends in a public place, in a bathing place, or at a village gate, |
Mahājanassa pākaṭo hoti. |
he is exposed to the multitude. |
Tasmā dibbacakkhunā passitvā anokāsaṃ vajjetvā okāse otaratīti. |
So, seeing with the divine eye, he should avoid a place where there is no open space and descend in an open space. |
396.Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjatīti ettha candimasūriyānaṃ dvācattālīsayojanasahassassa upari caraṇena mahiddhikatā, tīsu dīpesu ekakkhaṇe ālokakaraṇena mahānubhāvatā veditabbā. |
102.With his hand he touches and strokes the moon and sun so mighty and powerful: here the “might” of the moon and sun should be understood to consist in the fact that they travel at an altitude of forty-two thousand leagues, and their “power” to consist in their simultaneous illuminating of three [of the four] continents. |
Evaṃ upari caraṇaālokakaraṇehi vā mahiddhike teneva mahānubhāve. |
Or they are “mighty” because they travel overhead and give light as they do, and they are “powerful” because of that same might. |
Parāmasatīti pariggaṇhati ekadese vā chupati. |
He touches: he seizes, or he touches in one place. |
Parimajjatīti samantato ādāsatalaṃ viya parimajjati. |
Strokes: he strokes all over, as if it were the surface of a looking-glass. |
Ayaṃ panassa iddhi abhiññāpādakajjhānavaseneva ijjhati, natthettha kasiṇasamāpattiniyamo. |
103.This supernormal power is successful simply through the jhāna that is made the basis for direct-knowledge; there is no special kasiṇa attainment here. |
Vuttañhetaṃ paṭisambhidāyaṃ – |
For this is said in the Paṭisambhidā: |
"Imepi candimasūriye - pe - parimajjatīti idha so iddhimā cetovasippatto candimasūriye āvajjati, āvajjitvā ñāṇena adhiṭṭhāti – 'hatthapāse hotū'ti. |
“‘With his hand … so mighty and powerful’: here this possessor of supernormal power who has attained mind mastery … adverts to the moon and sun. Having adverted, he resolves with knowledge: ‘Let it be within hand’s reach.’ |
Hatthapāse hoti. |
It is within hand’s reach. |
So nisinnako vā nipannako vā candimasūriye pāṇinā āmasati parāmasati parimajjati. |
Sitting or lying down, with his hand he touches, makes contact with, strokes the moon and sun. |
Yathā manussā pakatiyā aniddhimanto kiñcideva rūpagataṃ hatthapāse āmasanti parāmasanti parimajjanti, evameva so iddhimā - pe - parimajjatī"ti (paṭi. ma. 3.12). |
Just as men normally not possessed of supernormal power touch, make contact with, stroke, some material object within hand’s reach, so this possessor of supernormal power, by his attaining of mental mastery, sitting or lying down, with his hands touches, makes contact with, strokes the moon and sun” (Paṭis II 298). 104.If he wants to go and touch them, he goes and touches them. But if he wants to touch them here sitting or lying down, he resolves: “Let them be within hand’s reach. |
Svāyaṃ yadi icchati gantvā parāmasituṃ, gantvā parāmasati, yadi pana idheva nisinnako vā nipannako vā parāmasitukāmo hoti, hatthapāse hotūti adhiṭṭhāti, adhiṭṭhānabalena vaṇṭā muttatālaphalaṃ viya āgantvā hatthapāse ṭhite vā parāmasati, hatthaṃ vā vaḍḍhetvā. |
Then he either touches them as they stand within hand’s reach when they have come by the power of the resolve like palmyra fruits loosened from their stalk, or he does so by enlarging his hand. |
Vaḍḍhentassa pana kiṃ upādiṇṇakaṃ vaḍḍhati, anupādiṇṇakanti? |
But when he enlarges his hand, does he enlarge what is clung to or what is not clung to? |
Upādiṇṇakaṃ nissāya anupādiṇṇakaṃ vaḍḍhati. |
He enlarges what is not clung to supported by what is clung to. |
Tattha tipiṭakacūḷanāgatthero āha "kiṃ panāvuso, upādiṇṇakaṃ khuddakampi mahantampi na hoti, nanu yadā bhikkhu tālacchiddādīhi nikkhamati, tadā upādiṇṇakaṃ khuddakaṃ hoti. |
105.Here the Elder Tipiṭaka Cūḷa-Nāga said: “But, friends, why does what is clung to not become small and big too? When a bhikkhu comes out through a keyhole, does not what is clung to become small? |
Yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā"ti. |
And when he makes his body big, does it not then become big, as in the case of the Elder Mahā Moggallāna? ” |
Nandopanandanāgadamanakathā Table view Original pali |
Ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā "sve, bhante, pañcahi bhikkhusatehi saddhiṃ amhākaṃ gehe bhikkhaṃ gaṇhathā"ti nimantetvā pakkami. |
106.At one time, it seems, when the householder Anāthapiṇḍika had heard the Blessed One preaching the Dhamma, he invited him thus, Venerable sir, take alms at our house together with five hundred bhikkhus,” and then he departed. |
Bhagavā adhivāsetvā taṃdivasāvasesaṃ rattibhāgañca vītināmetvā paccūsasamaye dasasahassilokadhātuṃ olokesi. |
The Blessed One consented. When the rest of that day and part of the night had passed, he surveyed the ten-thousandfold world element in the early morning. |
Athassa nandopanando nāma nāgarājā ñāṇamukhe āpāthamāgacchi. |
Then the royal nāga (serpent) called Nandopananda came within the range of his knowledge. |
Bhagavā "ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthamāgacchi, atthi nu kho assa upanissayo"ti āvajjento "ayaṃ micchādiṭṭhiko tīsu ratanesu appasannoti disvā ko nu kho imaṃ micchādiṭṭhito viveceyyā"ti āvajjento mahāmoggallānattheraṃ addasa. |
107.The Blessed One considered him thus: “This royal nāga has come into the range of my knowledge. Has he the potentiality for development? ” Then he saw that he had wrong view and no confidence in the Three Jewels. He considered thus, “Who is there that can cure him of his wrong view? ” He saw that the Elder Mahā Moggallāna could. |
Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – "ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi tathāgato devacārikaṃ gacchatī"ti. |
Then when the night had turned to dawn, after he had seen to the needs of the body, he addressed the venerable Ānanda: “Ānanda, tell five hundred bhikkhus that the Perfect One is going on a visit to the gods. ” |
Taṃ divasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. |
108.It was on that day that they had got a banqueting place ready for Nandopananda. |
So dibbaratanapallaṅke dibbena setacchattena dhāriyamānena tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaṃ annapānavidhiṃ olokayamāno nisinno hoti. |
He was sitting on a divine couch with a divine white parasol held aloft, surrounded by the three kinds of dancers18 and a retinue of nāgas, and surveying the various kinds of food and drink served up in divine vessels. |
Atha bhagavā yathā nāgarājā passati, tathā katvā tassa vitānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi. |
Then the Blessed One so acted that the royal nāga saw him as he proceeded directly above his canopy in the direction of the divine world of the Thirty-three, accompanied by the five hundred bhikkhus. |
Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – "ime hi nāma muṇḍakā samaṇakā amhākaṃ uparūparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī"ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena gahetvā adassanaṃ gamesi. |
109.Then this evil view arose in Nandopananda the royal nāga: “There go these bald-headed monks in and out of the realm of the Thirty-three directly over my realm. I will not have them scattering the dirt off their feet on our heads. ” He got up, and he went to the foot of Sineru. Changing his form, he surrounded it seven times with his coils. Then he spread his hood over the realm of the Thirty- three and made everything there invisible. |
Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca "pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa upari dhajaṃ passāmi. |
110.The venerable Raṭṭhapāla said to the Blessed One: “Venerable sir, standing in this place formerly I used to see Sineru and the ramparts of Sineru,19 and the Thirty-three, and the Vejayanta Palace, and the flag over the Vejayanta Palace. |
Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi - pe - na vejayantassa pāsādassa upari dhajaṃ passāmī"ti. |
Venerable sir, what is the cause, what is the reason, why I now see neither Sineru nor … the flag over the Vejayanta Palace?” |
"Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito"ti. |
—“This royal nāga called Nandopananda is angry with us, Raṭṭhapāla. He has surrounded Sineru seven times with his coils, and he stands there covering us with his raised hood, making it dark.” |
"Damemi naṃ, bhante"ti. |
—“I will tame him, venerable sir.” |
Na bhagavā anujāni. |
But the Blessed One would not allow it. |
Atha kho āyasmā bhaddiyo āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. |
Then the venerable Bhaddiya and the venerable Rāhula and all the bhikkhus in turn offered to do so, |
Na bhagavā anujāni. |
but the Blessed One would not allow it. |
Avasāne mahāmoggallānatthero "ahaṃ, bhante, damemi na"nti āha. |
111.Last of all the venerable Mahā Moggallāna said, “I will tame him, venerable sir.” |
"Damehi moggallānā"ti bhagavā anujāni. |
The Blessed One allowed it, saying, “Tame him, Moggallāna.” |
Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. |
The elder abandoned that form and assumed the form of a huge royal nāga, and he surrounded Nandopananda fourteen times with his coils and raised his hood above the other’s hood, and he squeezed him against Sineru. |
Nāgarājā padhūmāyi. |
The royal nāga produced smoke. |
Theropi na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthīti padhūmāyi. |
The elder said, “There is smoke not only in your body but also in mine,” and he produced smoke. |
Nāgarājassa dhūmo theraṃ na bādhati. |
The royal nāga’s smoke did not distress the elder, |
Therassa pana dhūmo nāgarājānaṃ bādhati. |
but the elder’s smoke distressed the royal nāga. |
Tato nāgarājā pajjali. |
Then the royal nāga produced flames. |
Theropi na tuyhaṃyeva sarīre aggi atthi, mayhampi atthīti pajjali. |
The elder said, “There is fire not only in your body but also in mine,” and he produced flames. |
Nāgarājassa tejo theraṃ na bādhati. |
The royal nāga’s fire did not distress the elder, |
Therassa pana tejo nāgarājānaṃ bādhati. |
but the elder’s fire distressed the royal nāga. |
Nāgarājā ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cāti cintetvā "bho tvaṃ kosī"ti paṭipucchi. |
112. The royal nāga thought, “He has squeezed me against Sineru, and he has produced both smoke and flames. ” Then he asked, “Sir, who are you?” |
"Ahaṃ kho, nanda, moggallāno"ti. |
—“I am Moggallāna, Nanda.” |
"Bhante, attano bhikkhubhāvena tiṭṭhāhī"ti. |
—“Venerable sir, resume your proper bhikkhu’s state.” |
Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami, tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. |
The elder abandoned that form, and he went into his right ear and came out from his left ear; then he went into his left ear and came out from his right ear. Likewise he went into his right nostril and came out from his left nostril; then he went into his left nostril and came out from his right nostril. |
Tato nāgarājā mukhaṃ vivari. |
Then the royal nāga opened his mouth. |
Thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. |
The elder went inside it, and he walked up and down, east and west, inside his belly. |
Bhagavā "moggallāna, manasikarohi mahiddhiko esa nāgo"ti āha. |
113.The Blessed One said, “Moggallāna, Moggallāna, beware; this is a mighty nāga.” |
Thero "mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi satasahassampi dameyya"nti āha. |
The elder said, “Venerable sir, the four roads to power have been developed by me, repeatedly practiced, made the vehicle, made the basis, established, consolidated, and properly undertaken. I can tame not only Nandopananda, venerable sir, but a hundred, a thousand, a hundred thousand royal nāgas like Nandopananda. ” |
Nāgarājā cintesi "pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā saṅkhādissāmī"ti cintetvā nikkhama bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthāti āha. |
114.The royal nāga thought, “When he went in the first place I did not see him. But now when he comes out I shall catch him between my fangs and chew him up. ” Then he said, “Venerable sir, come out. Do not keep troubling me by walking up and down inside my belly.” |
Thero nikkhamitvā bahi aṭṭhāsi. |
The elder came out and stood outside. |
Nāgarājā ayaṃ soti disvā nāsavātaṃ vissajji. |
The royal nāga recognized him, and blew a blast from his nose. |
Thero catutthaṃ jhānaṃ samāpajji. |
The elder attained the fourth jhāna, |
Lomakūpampissa vāto cāletuṃ nāsakkhi. |
and the blast failed to move even a single hair on his body. |
Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino hutvā samāpajjituṃ na sakkhissantīti tesaṃ bhagavā nāgarājadamanaṃ nānujāni. |
The other bhikkhus would, it seems, have been able to perform all the miracles up to now, but at this point they could not have attained with so rapid a response, which is why the Blessed One would not allow them to tame the royal nāga. |
Nāgarājā "ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhiṃ, mahiddhiko samaṇo"ti cintesi. |
115. The royal nāga thought, “I have been unable to move even a single hair on this monk’s body with the blast from my nose. He is a mighty monk.” |
Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. |
The elder abandoned that form, and having assumed the form of a supaṇṇa, he pursued the royal nāga demonstrating the supaṇṇa’s blast. |
Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā "bhante, tumhākaṃ saraṇaṃ gacchāmī"ti vadanto therassa pāde vandi. |
The royal nāga abandoned that form, and having assumed the form of a young brahman, he said, “Venerable sir, I go for refuge to you,” and he paid homage at the elder’s feet. |
Thero "satthā, nanda, āgato, ehi gamissāmā"ti nāgarājānaṃ damayitvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. |
The elder said, “The Master has come, Nanda; come, let us go to him. ” So having tamed the royal nāga and deprived him of his poison, he went with him to the Blessed One’s presence. |
Nāgarājā bhagavantaṃ vanditvā "bhante, tumhākaṃ saraṇaṃ gacchāmī"ti āha. |
116.The royal nāga paid homage to the Blessed One and said, “Venerable sir, I go for refuge to you.” |
Bhagavā "sukhī hohi, nāgarājā"ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi. |
The Blessed One said, “May you be happy, royal nāga. ” Then he went, followed by the Community of Bhikkhus, to Anāthapiṇḍika’s house. |
Anāthapiṇḍiko "kiṃ, bhante, atidivā āgatatthā"ti āha. |
Anāthapiṇḍika said, “Venerable sir, why have you come so late?” |
Moggallānassa ca nandopanandassa ca saṅgāmo ahosīti. |
—“There was a battle between Moggallāna and Nandopananda.” |
Kassa, bhante, jayo, kassa parājayoti. |
—“Who won, venerable sir? Who was defeated?” |
Moggallānassa jayo, nandassa parājayoti. |
—“Moggallāna won; Nanda was defeated.” |
Anāthapiṇḍiko "adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ, sattāhaṃ therassa sakkāraṃ karissāmī"ti vatvā sattāhaṃ buddhapamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. |
Anāthapiṇḍika said, “Venerable sir, let the Blessed One consent to my providing meals for seven days in a single series, and to my honouring the elder for seven days. ” Then for seven days he accorded great honour to the five hundred bhikkhus with the Enlightened One at their head. |
Iti imaṃ imasmiṃ nandopanandadamane kataṃ mahantaṃ attabhāvaṃ sandhāyetaṃ vuttaṃ "yadā mahantaṃ attabhāvaṃ karoti, tadā mahantaṃ hoti mahāmoggallānattherassa viyā"ti. |
117.So it was with reference to this enlarged form created during this taming of Nandopananda that it was said: “When he makes his body big, does it not then become big, as in the case of the Elder Mahā Moggallāna? ” (§105). |
Evaṃ vuttepi bhikkhū upādiṇṇakaṃ nissāya anupādiṇṇakameva vaḍḍhatīti āhaṃsu. |
Although this was said, the bhikkhus observed, “He enlarges only what is not clung to supported by what is clung to.” |
Ayameva cettha yutti. |
And only this is correct here. 20 |
So evaṃ katvā na kevalaṃ candimasūriye parāmasati. |
118.And when he has done this, he not only touches the moon and sun, |
Sace icchati pādakathalikaṃ katvā pāde ṭhapeti, pīṭhaṃ katvā nisīdati, mañcaṃ katvā nipajjati, apassenaphalakaṃ katvā apassayati. |
but if he wishes, he makes a footstool [of them] and puts his feet on it, he makes a chair [of them] and sits on it, he makes a bed [of them] and lies on it, he makes a leaning-plank [of them] and leans on it. |
Yathā ca eko, evaṃ aparopi. |
And as one does, so do others. |
Anekesupi hi bhikkhusatasahassesu evaṃ karontesu tesañca ekamekassa tatheva ijjhati. |
For even when several hundred thousand bhikkhus do this and each one succeeds, |
Candimasūriyānañca gamanampi ālokakaraṇampi tatheva hoti. |
still the motions of the moon and sun and their radiance remain the same. |
Yathā hi pātisahassesu udakapūresu sabbapātīsu ca candamaṇḍalāni dissanti. |
For just as when a thousand saucers are full of water and moon disks are seen in all the saucers, |
Pākatikameva ca candassa gamanaṃ ālokakaraṇañca hoti. |
still the moon’s motion is normal and so is its radiance. |
Tathūpamametaṃ pāṭihāriyaṃ. |
And this miracle resembles that. |
397.Yāva brahmalokāpīti brahmalokampi paricchedaṃ katvā. |
119.Even as far as the Brahmā-world: having made even the Brahmā-world the limit. |
Kāyena vasaṃ vattetīti tattha brahmaloke kāyena attano vasaṃ vatteti. |
He wields bodily mastery: herein, he wields self-mastery in the Brahmā- world by means of the body. |
Tassattho pāḷiṃ anugantvā veditabbo. |
The meaning of this should be understood according to the text. |
Ayañhettha pāḷi – |
Here is the text: |
"Yāva brahmalokāpi kāyena vasaṃ vattetīti. |
“‘He wields bodily mastery even as far as the Brahmā- world’: |
Sace so iddhimā cetovasippatto brahmalokaṃ gantukāmo hoti, dūrepi santike adhiṭṭhāti santike hotūti, santike hoti. |
if this possessor of supernormal power, having reached mental mastery, wants to go to the Brahmā-world, though far, he resolves upon nearness, ‘Let it be near.’ It is near. |
Santikepi dūre adhiṭṭhāti dūre hotūti, dūre hoti. |
Though near, he resolves upon farness, ‘Let it be far.’ It is far. |
Bahukampi thokanti adhiṭṭhāti thokaṃ hotūti, thokaṃ hoti. |
Though many, he resolves upon few, ‘Let there be few.’ There are few. |
Thokampi bahukanti adhiṭṭhāti bahukaṃ hotūti, bahukaṃ hoti. |
Though few, he resolves upon many, ‘Let there be many.’ There are many. |
Dibbena cakkhunā tassa brahmuno rūpaṃ passati. |
With the divine eye he sees the [fine-material] visible form of that Brahmā. |
Dibbāya sotadhātuyā tassa brahmuno saddaṃ suṇāti. |
With the divine ear element he hears the voice of that Brahmā. |
Cetopariyañāṇena tassa brahmuno cittaṃ pajānāti. |
With the knowledge of penetration of minds he understands that Brahmā’s mind. |
Sace so iddhimā cetovasippatto dissamānena kāyena brahmalokaṃ gantukāmo hoti, kāyavasena cittaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, kāyavasena cittaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā dissamānena kāyena brahmalokaṃ gacchati. |
If this possessor of supernormal power, having reached mental mastery, wants to go to the Brahmā- world with a visible body, he converts his mind to accord with his body, he resolves his mind to accord with his body. Having converted his mind to accord with his body, resolved his mind to accord with his body, he arrives at bliss-(sukha)ful (easy) perception and light (quick) perception, and he goes to the Brahmā- world with a visible body. |
Sace so iddhimā cetovasippatto adissamānena kāyena brahmalokaṃ gantukāmo hoti, cittavasena kāyaṃ pariṇāmeti, cittavasena kāyaṃ adhiṭṭhāti. |
If this possessor of supernormal power, having reached mental mastery, wants to go to the Brahmā-world with an invisible body, he converts his body to accord with his mind, he resolves his body to accord with his mind. |
Cittavasena kāyaṃ pariṇāmetvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca okkamitvā adissamānena kāyena brahmalokaṃ gacchati. |
Having converted his body to accord with his mind, resolved his body to accord with his mind, he arrives at bliss-(sukha)ful (easy) perception and light (quick) perception, and he goes to the Brahmā-world with an invisible body. |
So tassa brahmuno purato rūpaṃ abhinimmināti manomayaṃ sabbaṅgapañcaṅgiṃ ahīnindriyaṃ. |
He creates a [fine-material] visible form before that Brahmā, mind-made with all its limbs, lacking no faculty. |
Sace so iddhimā caṅkamati, nimmitopi tattha caṅkamati. |
If that possessor of supernormal power walks up and down, the creation walks up and down there too. |
Sace so iddhimā tiṭṭhati, nisīdati, seyyaṃ kappeti, nimmitopi tattha seyyaṃ kappeti. |
If that possessor of supernormal power stands … sits … lies down, the creation lies down there too. |
Sace so iddhimā dhūmāyati, pajjalati, dhammaṃ bhāsati, pañhaṃ pucchati, pañhaṃ puṭṭho vissajjeti, nimmitopi tattha pañhaṃ puṭṭho vissajjeti. |
If that possessor of supernormal power produces smoke … produces flames … preaches Dhamma … asks a question … being asked a question, answers, the creation, being asked a question, answers there too. |
Sace so iddhimā tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati, nimmitopi tattha tena brahmunā saddhiṃ santiṭṭhati, sallapati, sākacchaṃ samāpajjati. |
If that possessor of supernormal power stands with that Brahmā, converses, enters into communication with that Brahmā, the creation stands with that Brahmā there too, converses, enters into communication with that Brahmā there too. |
Yaṃ yadeva hi so iddhimā karoti, taṃ tadeva nimmito karotī"ti (paṭi. ma. 3.12). |
Whatever that possessor of supernormal power does, the creation does the same thing’” (Paṭis II 209). |
Tattha dūrepi santike adhiṭṭhātīti pādakajjhānato vuṭṭhāya dūre devalokaṃ vā brahmalokaṃ vā āvajjati santike hotūti. |
120.Herein, though far, he resolves upon nearness: having emerged from the basic jhāna, he adverts to a far-off world of the gods or to the Brahmā-world thus, “Let it be near.” |
Āvajjitvā parikammaṃ katvā puna samāpajjitvā ñāṇena adhiṭṭhāti santike hotūti, santike hoti. |
Having adverted and done the preliminary work, he attains again, and then resolves with knowledge: “Let it be near.” It becomes near. |
Esa nayo sesapadesupi. |
The same method of explanation applies to the other clauses too. |
Tattha ko dūraṃ gahetvā santikaṃ akāsīti? |
121.Herein, who has taken what was far and made it near? |
Bhagavā. |
The Blessed One. |
Bhagavā hi yamakapāṭihāriyāvasāne devalokaṃ gacchanto yugandharañca sineruñca santike katvā pathavītalato ekapādaṃ yugandhare patiṭṭhapetvā dutiyaṃ sinerumatthake ṭhapesi. |
For when the Blessed One was going to the divine world after the Twin Miracle, he made Yugandhara and Sineru near, and from the earth’s surface he set one foot [403] on Yugandhara, and then he set the other on the summit of Sineru. |
Añño ko akāsi? |
122.Who else has done it? |
Mahāmoggallānatthero. |
The Elder Mahā Moggallāna. |
Thero hi sāvatthito bhattakiccaṃ katvā nikkhantaṃ dvādasayojanikaṃ parisaṃ tiṃsayojanaṃ saṅkassanagaramaggaṃ saṅkhipitvā taṅkhaṇaññeva sampāpesi. |
For when the elder was leaving Sāvatthī after completing his meal, he abridged the twelve-league crowd and the thirty-league road to the city of Saṅkassa, and he arrived at the same moment. |
Apica tambapaṇṇidīpe cūḷasamuddattheropi akāsi. |
123.Furthermore, the Elder Cūḷa Samudda did it as well in Tambapaṇṇi Island. |
Dubbhikkhasamaye kira therassa santikaṃ pātova satta bhikkhusatāni āgamaṃsu. |
During a time of scarcity, it seems, seven hundred bhikkhus came to the elder one morning. |
Thero "mahā bhikkhusaṅgho kuhiṃ bhikkhācāro bhavissatī"ti cintento sakalatambapaṇṇidīpe adisvā "paratīre pāṭaliputte bhavissatī"ti disvā bhikkhū pattacīvaraṃ gāhāpetvā "ethāvuso, bhikkhācāraṃ gamissāmā"ti pathaviṃ saṅkhipitvā pāṭaliputtaṃ gato. |
The elder thought, “Where can a large community of bhikkhus wander for alms?” He saw nowhere at all in Tambapaṇṇi Island, but he saw that it would be possible on the other shore at Pāṭaliputta (Patna). He got the bhikkhus to take their bowls and [outer] robes, and he said, “Come friends, let us go wandering for alms.” Then he abridged the earth and went to Pāṭaliputta. |
Bhikkhū "kataraṃ, bhante, imaṃ nagara"nti pucchiṃsu. |
The bhikkhus asked, “What is the city, venerable sir?” |
Pāṭaliputtaṃ, āvusoti. |
—“It is Pāṭaliputta, friends.” |
Pāṭaliputtaṃ nāma dūre bhanteti. |
— “Pāṭaliputta is far away, venerable sir.” |
Āvuso, mahallakattherā nāma dūrepi gahetvā santike karontīti. |
—“Friends, experienced elders make what is far near.” |
Mahāsamuddo kuhiṃ, bhanteti? |
—“Where is the ocean (mahā-samudda), venerable sir?”— |
Nanu, āvuso, antarā ekaṃ nīlamātikaṃ atikkamitvā āgatatthāti? |
“Friends, did you not cross a blue stream on the way as you came?” |
Āma, bhante. |
—“Yes, venerable sir, |
Mahāsamuddo pana mahantoti. |
but the ocean is vast.” |
Āvuso, mahallakattherā nāma mahantampi khuddakaṃ karontīti. |
—“Friends, experienced elders also make what is vast small.” |
Yathā cāyaṃ, evaṃ tissadattattheropi sāyanhasamaye nhāyitvā katuttarāsaṅgo mahābodhiṃ vandissāmīti citte uppanne santike akāsi. |
124.And the Elder Tissadatta did likewise, when he had put on his upper robes after bathing in the evening, and the thought of paying homage at the Great Enlightenment Tree arose in him. |
Santikaṃ pana gahetvā ko dūramakāsīti? |
125.Who has taken what was near and made it far? |
Bhagavā. |
The Blessed One. |
Bhagavā hi attano ca aṅgulimālassa (ma. ni. 2.348) ca antaraṃ santikampi dūramakāsīti. |
For although Aṅgulimāla was near to the Blessed One, yet he made him far (see M II 99). |
Atha ko bahukaṃ thokaṃ akāsīti? |
126.Who has made much little? |
Mahākassapatthero. |
The Elder Mahā Kassapa. |
Rājagahe kira nakkhattadivase pañcasatā kumāriyo candapūve gahetvā nakkhattakīḷanatthāya gacchantiyo bhagavantaṃ disvā kiñci nādaṃsu. |
One feast day at Rājagaha, it seems, there were five hundred girls on their way to enjoy the festival, and they had taken moon cakes with them. They saw the Blessed One but gave him nothing. |
Pacchato āgacchantaṃ pana theraṃ disvā amhākaṃ thero eti pūvaṃ dassāmāti sabbā pūve gahetvā theraṃ upasaṅkamiṃsu. |
On their way back, however, they saw the elder. Thinking, “He is our elder,” they each took a cake and approached the elder. |
Thero pattaṃ nīharitvā sabbaṃ ekapattapūramattamakāsi. |
The elder took out his bowl and made a single bowlful of them all. |
Bhagavā theraṃ āgamayamāno purato nisīdi. |
The Blessed One had sat down first to await the elder. |
Thero āharitvā bhagavato adāsi. |
The elder brought them and gave them to the Blessed One. |
Illisaseṭṭhivatthusmiṃ pana mahāmoggallānatthero thokaṃ bahukamakāsi, kākavaliyavatthusmiñca bhagavā. |
127.In the story of the rich man Illīsa, however, (J-a I 348; Dhp-a I 372) the Elder Mahā Moggallāna made little much. And in the story of Kākavaḷiya the Blessed One did so. |
Mahākassapatthero kira sattāhaṃ samāpattiyā vītināmetvā daliddasaṅgahaṃ karonto kākavaliyassa nāma duggatamanussassa gharadvāre aṭṭhāsi. |
The Elder Mahā Kassapa, it seems, after spending seven days in attainment, stood at the house door of a man in poor circumstances called Kākavaḷiya in order to show favour to the poor. |
Tassa jāyā theraṃ disvā patino pakkaṃ aloṇambilayāguṃ patte ākiri. |
His wife saw the elder, and she poured into his bowl the unsalted sour gruel that she had cooked for her husband. |
Thero taṃ gahetvā bhagavato hatthe ṭhapesi. |
The elder took it and placed it in the Blessed One’s hand. |
Bhagavā mahābhikkhusaṅghassa pahonakaṃ katvā adhiṭṭhāsi. |
The Blessed One resolved to make it enough for the Greater Community of Bhikkhus. |
Ekapattena ābhatā sabbesaṃ pahosi. |
What was brought in a single bowl became enough for all. |
Kākavaliyopi sattame divase seṭṭhiṭṭhānaṃ alatthāti. |
And on the seventh day Kākavaḷiya became a rich man. |
Na kevalañca thokassa bahukaraṇaṃ, madhuraṃ amadhuraṃ, amadhuraṃ madhurantiādīsupi yaṃ yaṃ icchati, sabbaṃ iddhimato ijjhati. |
128.And not only in the case of making little much, but whatever the possessor of supernormal power wishes, whether to make the sweet unsweet, etc., it is successful for him. |
Tathā hi mahāanuḷatthero nāma sambahule bhikkhū piṇḍāya caritvā sukkhabhattameva labhitvā gaṅgātīre nisīditvā paribhuñjamāne disvā gaṅgāya udakaṃ sappimaṇḍanti adhiṭṭhahitvā sāmaṇerānaṃ saññaṃ adāsi. |
For so it was that when the Elder Mahā Anula saw many bhikkhus sitting on the banks of the Gaṅgā River [in Sri Lanka] eating plain rice, which was all that they had got after doing their alms round, he resolved, “Let the Gaṅgā River water be cream of ghee,” and he gave a sign to the novices. |
Te thālakehi āharitvā bhikkhusaṅghassa adaṃsu. |
They fetched it in their vessels and gave it to the Community of Bhikkhus. |
Sabbe madhurena sappimaṇḍena bhuñjiṃsūti. |
All of them ate their meal with sweet cream of ghee. |
Dibbenacakkhunāti idheva ṭhito ālokaṃ vaḍḍhetvā tassa brahmuno rūpaṃ passati. |
129.With the divine eye: remaining here and extending light, he sees the visible form of that Brahmā. |
Idheva ca ṭhito sabbaṃ tassa bhāsato saddaṃ suṇāti. |
And remaining here he also hears the sound of his speech |
Cittaṃ pajānāti. |
and he understands his mind. |
Kāyavasena cittaṃ pariṇāmetīti karajakāyassa vasena cittaṃ pariṇāmeti. |
130.He converts his mind according to his body: he converts the mind to accord with the material body; |
Pādakajjhānacittaṃ gahetvā kāye āropeti. |
taking the consciousness of the basic jhāna, he mounts it upon the body, |
Kāyānugatikaṃ karoti dandhagamanaṃ. |
he makes its going slow to coincide with that of the body; |
Kāyagamanaṃ hi dandhaṃ hoti. |
for the body’s mode of going is slow. |
Sukhasaññañca lahusaññañca okkamatīti pādakajjhānārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamati pavisati phasseti sampāpuṇāti. |
131.He arrives at bliss-(sukha)ful perception and light perception: he arrives at, enters, makes contact with, reaches, the perception of bliss-(sukha) and perception of lightness that are conascent with the consciousness whose object is the basic jhāna. |
Sukhasaññā nāma upekkhāsampayuttasaññā. |
And it is perception associated with equanimity that is called “perception of bliss-(sukha)”; |
Upekkhā hi santaṃ sukhanti vuttā. |
for equanimity is called “bliss-(sukha)” since it is peaceful. |
Sāyeva ca saññā nīvaraṇehi ceva vitakkādīhi paccanīkehi ca vimuttattā lahusaññātipi veditabbā. |
And that same perception should be understood to be called “perception of lightness” too because it is liberated from hindrances and from the things that oppose it beginning with applied thought. |
Taṃ okkantassa panassa karajakāyopi tūlapicu viya sallahuko hoti. |
But when he arrives at that state, his physical body too becomes as light as a tuft of cotton. |
So evaṃ vāyukkhittatūlapicunā viya sallahukena dissamānena kāyena brahmalokaṃ gacchati. |
He goes to the Brahmā-world thus with a visible body as light as a tuft of cotton wafted by the wind. |
Evaṃ gacchanto ca sace icchati pathavīkasiṇavasena ākāse maggaṃ nimminitvā padasā gacchati. |
132.As he goes thus, if he wishes, he creates a path in space by means of the earth kasiṇa and goes on foot. |
Sace icchati vāyokasiṇavasena vāyuṃ adhiṭṭhahitvā tūlapicu viya vāyunā gacchati. |
If he wishes, he resolves by means of the air kasiṇa that there shall be air, and he goes by air like a tuft of cotton. |
Apica gantukāmatā eva ettha pamāṇaṃ. |
Moreover, the desire to go is the measure here. |
"Sati hi gantukāmatāya" evaṃ katacittādhiṭṭhāno adhiṭṭhānavegukkhittova so issāsakhittasaro viya dissamāno gacchati. |
When there is the desire to go, one who has made his mental resolve in this way goes visibly, carried by the force of the resolution like an arrow shot by an archer. |
Cittavasena kāyaṃ pariṇāmetīti kāyaṃ gahetvā citte āropeti. |
133.He converts his body to accord with his mind: he takes the body and mounts it on the mind. |
Cittānugatikaṃ karoti sīghagamanaṃ. |
He makes its going swift to coincide with that of the mind; |
Cittagamanaṃ hi sīghaṃ hoti. |
for the mind’s mode of going is swift. |
Sukhasaññañca lahusaññañca okkamatīti rūpakāyārammaṇena iddhicittena sahajātaṃ sukhasaññañca lahusaññañca okkamatīti. |
He arrives at bliss-(sukha)ful perception and light perception: he arrives at perception of bliss-(sukha) and perception of lightness that are conascent with the supernormal- power consciousness whose object is the material body. |
Sesaṃ vuttanayeneva veditabbaṃ. |
The rest should be understood in the way already described. |
Idaṃ pana cittagamanameva hoti. |
But here there is only the going of consciousness.21 |
Evaṃ adissamānena kāyena gacchanto panāyaṃ kiṃ tassa adhiṭṭhānacittassa uppādakkhaṇe gacchati, udāhu ṭhitikkhaṇe bhaṅgakkhaṇe vāti vutte tīsupi khaṇesu gacchatīti thero āha. |
134.When it was asked, “As he goes with an invisible body thus, does he go at the moment of the resolution-consciousness’s arising or at the moment of its presence or at the moment of its dissolution?”, an elder replied, “He goes in all three moments.” |
Kiṃ pana so sayaṃ gacchati nimmitaṃ pesetīti. |
—“But does he go himself, or does he send a creation?” |
Yathāruci karoti. |
—“He does as he pleases. |
Idha panassa sayaṃ gamanameva āgataṃ. |
But here it is only the going himself that has been given [in the text].” |
Manomayanti adhiṭṭhānamanena nimmitattā manomayaṃ. |
135.Mind-made: mind-made because created by the mind in resolution. |
Ahīnindriyanti idaṃ cakkhusotādīnaṃ saṇṭhānavasena vuttaṃ. |
Lacking no faculty: this refers to the shape of the eye, ear, etc.; |
Nimmitarūpe pana pasādo nāma natthi. |
but there is no sensitivity in a created visible form.22 |
Sace iddhimā caṅkamati nimmitopi tattha caṅkamatītiādi sabbaṃ sāvakanimmitaṃ sandhāya vuttaṃ. |
If the possessor of supernormal power walks up and down, the creation walks up and down there too, etc., all refers to what a disciple creates; |
Buddhanimmito pana yaṃ yaṃ bhagavā karoti, taṃ tampi karoti. |
but what the Blessed One creates does whatever the Blessed One does, |
Bhagavato rucivasena aññampi karotīti. |
and it also does other things according to the Blessed One’s pleasure. |
Ettha ca yaṃ so iddhimā idheva ṭhito dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, cetopariyañāṇena cittaṃ pajānāti, na ettāvatā kāyena vasaṃ vatteti. |
136.When this possessor of supernormal power, while remaining here sees a visible object with the divine eye, hears a sound with the divine ear element, knows consciousness with the penetration of minds, he does not wield bodily power in doing that. |
Yampi so idheva ṭhito tena brahmunā saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati, ettāvatāpi na kāyena vasaṃ vatteti. |
And when, while remaining here, he stands with that Brahmā, converses, enters into communication with that Brahmā, he does not wield bodily power in doing that. |
Yampissa dūrepi santike adhiṭṭhātītiādikaṃ adhiṭṭhānaṃ, ettāvatāpi na kāyena vasaṃ vatteti. |
And when he makes his resolve described in the way beginning “though far, he resolves upon nearness,” he does not wield bodily power in doing that. |
Yampi so dissamānena vā adissamānena vā kāyena brahmalokaṃ gacchati, ettāvatāpi na kāyena vasaṃ vatteti. |
And when he goes to the Brahmā-world with a visible or an invisible body, he does not wield bodily power in doing that. |
Yañca kho so tassa brahmuno purato rūpaṃ abhinimminātītiādinā nayena vuttavidhānaṃ āpajjati, ettāvatā kāyena vasaṃ vatteti nāmaṃ. |
But when he enters upon the process described in the way beginning, “He creates a visible form before that Brahmā, mind-made,” then he wields bodily power in doing that. |
Sesaṃ panettha kāyena vasaṃ vattanāya pubbabhāgadassanatthaṃ vuttanti ayaṃ tāva adhiṭṭhānā iddhi. |
The rest, however, is said here for the purpose of showing the stage prior to the wielding of the bodily power. This, firstly, is (i) success by resolve (§45). |
398.Vikubbanāya pana manomayāya ca idaṃ nānākaraṇaṃ. |
137.The difference between (i) success as transformation and (ii) success as the mind-made [body], is as follows (see §22, 24, 25, 45). |
Vikubbanaṃ tāva karontena "so pakativaṇṇaṃ vijahitvā kumārakavaṇṇaṃ vā dasseti, nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dasseti, asuravaṇṇaṃ vā dasseti, indavaṇṇaṃ vā dasseti, devavaṇṇaṃ vā dasseti, brahmavaṇṇaṃ vā dasseti, samuddavaṇṇaṃ vā dasseti, pabbatavaṇṇaṃ vā dasseti, sīhavaṇṇaṃ vā dasseti, byagghavaṇṇaṃ vā dasseti, dīpivaṇṇaṃ vā dasseti, hatthimpi dasseti, assampi dasseti, rathampi dasseti, pattimpi dasseti, vividhampi senābyūhaṃ dassetī"ti (paṭi. ma. 3.13) evaṃ vuttesu kumārakavaṇṇādīsu yaṃ yaṃ ākaṅkhati, taṃ taṃ adhiṭṭhātabbaṃ. |
(i) One, firstly, who performs a transformation [406] should resolve upon whatever he chooses from among the things beginning with the appearance of a boy, described as follows: “He abandons his normal appearance and shows the appearance of a boy or the appearance of a nāga (serpent), or the appearance of a supaṇṇa (winged demon), or the appearance of an asura (demon), or the appearance of the Ruler [of Gods] (Indra), or the appearance of some [other sensual-sphere] deity, or the appearance of a Brahmā, or the appearance of the sea, or the appearance of a rock, or the appearance of a lion, or the appearance of a tiger, or the appearance of a leopard, or he shows an elephant, or he shows a horse, or he shows a chariot, or he shows a foot soldier, or he shows a manifold military array” (Paṭis II 210). |
Adhiṭṭhahantena ca pathavīkasiṇādīsu aññatarārammaṇato abhiññāpādakajjhānato vuṭṭhāya attano kumārakavaṇṇo āvajjitabbo. |
138.And when he resolves he should emerge from the fourth jhāna that is the basis for direct-knowledge and has one of the things beginning with the earth kasiṇa as its object, and he should advert to his own appearance as a boy. |
Āvajjitvā parikammāvasāne puna samāpajjitvā vuṭṭhāya evarūpo nāma kumārako homīti adhiṭṭhātabbaṃ. |
After adverting and finishing the preliminary work, he should attain again and emerge, and he should resolve thus: “Let me be a boy of such and such a type.” |
Saha adhiṭṭhānacittena kumārako hoti devadatto viya (cūḷava. 333). |
Simultaneously with the resolve consciousness he becomes the boy, just as Devadatta did (Vin I 185; Dhp-a I 139). |
Esa nayo sabbattha. |
This is the method in all instances. |
Hatthimpi dassetītiādi panettha bahiddhāpi hatthiādidassanavasena vuttaṃ. |
But he shows an elephant, etc., is said here with respect to showing an elephant, etc., externally. |
Tattha hatthī homīti anadhiṭṭhahitvā hatthī hotūti adhiṭṭhātabbaṃ, assādīsupi eseva nayoti. |
Herein, instead of resolving, “Let me be an elephant,” he resolves, “Let there be an elephant.” The same method applies in the case of the horse and the rest. |
Ayaṃ vikubbanā iddhi. |
This is success as transformation. |
399.Manomayaṃ kātukāmo pana pādakajjhānato vuṭṭhāya kāyaṃ tāva āvajjitvā vuttanayeneva susiro hotūti adhiṭṭhāti, susiro hoti. |
139.(ii) One who wants to make the mind-made [body] should emerge from the basic jhāna and first advert to the body in the way already described, and then he should resolve, “Let it be hollow.” It becomes hollow. |
Athassa abbhantare aññaṃ kāyaṃ āvajjitvā parikammaṃ katvā vuttanayeneva adhiṭṭhāti, tassa abbhantare añño kāyo hotūti. |
Then he adverts to another body inside it, and having done the preliminary work in the way already described, he resolves, “Let there be another body inside it.” |
So taṃ muñjamhā īsikaṃ viya kosiyā asiṃ viya karaṇḍāya ahiṃ viya ca abbāhati. |
Then he draws it out like a reed from its sheath, like a sword from its scabbard, like a snake from its slough. |
Tena vuttaṃ "idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriyaṃ. |
Hence it is said: “Here a bhikkhu creates from this body another body possessing visible form, mind-made, with all its limbs, lacking no faculty. |
Seyyathāpi puriso muñjamhā īsikaṃ pavāheyya, tassa evamassa ayaṃ muñjo ayaṃ īsikā, añño muñjo aññā īsikā, muñjamhātveva īsikā pavāḷhā"tiādi (paṭi. ma. 3.14). |
Just as though a man pulled out a reed from its sheath and thought thus: ‘This is the sheath; this is the reed; the sheath is one, the reed is another, it was from the sheath that the reed was pulled out’” (Paṭis II 210), and so on. |
Ettha ca yathā īsikādayo muñjādīhi sadisā honti, evaṃ manomayarūpaṃ iddhimatāsadisameva hotīti dassanatthaṃ etā upamā vuttāti. |
And here, just as the reed, etc., are similar to the sheath, etc., so too the mind-made visible form is similar to the possessor of supernormal power, and this simile is given in order to show that. |
Ayaṃ manomayā iddhi. |
This is success as the mind-made [body]. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Iddhividhaniddeso nāma |
called “The Description of the Supernormal Powers” |
Dvādasamo paricchedo. |
The twelfth chapter |
13. Other direct-knowledges Original pali |
|
Pali |
Nyanamoli thera - english |
Dibbasotadhātukathā Table view Original pali |
400.Idāni dibbasotadhātuyā niddesakkamo anuppatto. |
1.[407] It is now the turn for the description of the divine ear element. |
Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo. |
Herein, and also in the case of the remaining three kinds of direct-knowledge, the meaning of the passage beginning, “When his concentrated mind …” (D I 79) should be understood in the way already stated (XII.13f.); |
Sabbattha pana visesamattameva vaṇṇayissāma. |
and in each case we shall only comment on what is different. [The text is as follows: “He directs, he inclines, his mind to the divine ear element. With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, the divine and the human, those that are far as well as near”(D I 79).] |
Tatra dibbāya sotadhātuyāti ettha dibbasadisattā dibbā. |
2.Herein, with the divine ear element: it is divine here because of its similarity to the divine; |
Devānaṃ hi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthā dibbapasādasotadhātu hoti. |
for deities have as the divine ear element the sensitivity that is produced by kamma consisting in good conduct and is unimpeded by bile, phlegm, blood, etc., and capable of receiving an object even though far off because it is liberated from imperfections. |
Ayañcāpi imassa bhikkhuno vīriyabhāvanābalanibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. |
And this ear element consisting in knowledge, which is produced by the power of this bhikkhu’s energy in development, is similar to that, so it is “divine” because it is similar to the divine. |
Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. |
Furthermore, it is “divine” because it is obtained by means of divine abiding and because it has divine abiding as its support. |
Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu. |
And it is an “ear element” (sota-dhātu) in the sense of hearing (savana) and in the sense of being a soulless [element]. |
Sotadhātukiccakaraṇena ca sotadhātu viyātipi sotadhātu. |
Also it is an “ear element” because it is like the ear element in its performance of an ear element’s function. |
Tāya dibbāya sotadhātuyā. |
With that divine ear element … he hears … |
Visuddhāyāti parisuddhāya nirupakkilesāya. |
Which is purified: which is quite pure through having no imperfection. |
Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavanena mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattitvā ṭhitāya. |
And surpasses the human: which in the hearing of sounds surpasses, stands beyond, the human ear element by surpassing the human environment. |
Ubho sadde suṇātīti dve sadde suṇāti. |
3.He hears both kinds of sounds: he hears the two kinds of sounds. |
Katame dve? |
What two? |
Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. |
The divine and the human: the sounds of deities and of human beings, is what is meant. |
Etena padesapariyādānaṃ veditabbaṃ. |
This should be understood as partially inclusive. |
Ye dūre santike cāti ye saddā dūre paracakkavāḷepi ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. |
Those that are far as well as near: what is meant is that he hears sounds that are far off, even in another world-sphere, and those that are near, even the sounds of the creatures living in his own body. |
Etena nippadesapariyādānaṃ veditabbaṃ. |
This should be understood as completely inclusive. |
Kathaṃ panāyaṃ uppādetabbāti? |
4. But how is this [divine ear element] aroused? |
Tena bhikkhunā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena paṭhamataraṃ pakatisotapathe dūre oḷāriko araññe sīhādīnaṃ saddo āvajjitabbo. |
The bhikkhu [408] should attain jhāna as basis for direct-knowledge and emerge. Then, with the consciousness belonging to the preliminary-work concentration,1 he should advert first to the gross sounds in the distance normally within range of hearing: |
Vihāre ghaṇḍisaddo, bherisaddo, saṅkhasaddo, sāmaṇeradaharabhikkhūnaṃ sabbathāmena sajjhāyantānaṃ sajjhāyanasaddo, pakatikathaṃ kathentānaṃ "kiṃ bhante, kimāvuso"tiādisaddo, sakuṇasaddo, vātasaddo, padasaddo, pakkuthitaudakassa cicciṭāyanasaddo, ātape sussamānatālapaṇṇasaddo, kunthakipillikādisaddoti evaṃ sabboḷārikato pabhuti yathākkamena sukhumasaddā āvajjitabbā. |
the sound in the forest of lions, etc., or in the monastery the sound of a gong, the sound of a drum, the sound of a conch, the sound of recitation by novices and young bhikkhus reciting with full vigour, the sound of their ordinary talk such as “What, venerable sir? ”, “What, friend? ”, etc., the sound of birds, the sound of wind, the sound of footsteps, the fizzing sound of boiling water, the sound of palm leaves drying in the sun, the sound of ants, and so on. Beginning in this way with quite gross sounds, he should successively advert to more and more subtle sounds. |
Tena puratthimāya disāya saddānaṃ saddanimittaṃ manasikātabbaṃ. |
He should give attention to the sound sign of the sounds in the eastern direction, |
Pacchimāya, uttarāya, dakkhiṇāya, heṭṭhimāya, uparimāya disāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya saddānaṃ saddanimittaṃ manasikātabbaṃ. |
in the western direction, in the northern direction, in the southern direction, in the upper direction, in the lower direction, in the eastern intermediate direction, in the western intermediate direction, in the northern intermediate direction, and in the southern intermediate direction. |
Oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasikātabbaṃ. |
He should give attention to the sound sign of gross and of subtle sounds.2 |
Tassa te saddā pākatikacittassāpi pākaṭā honti. |
5. These sounds are evident even to his normal consciousness; |
Parikammasamādhicittassa pana ativiya pākaṭā. |
but they are especially evident to his preliminary-work-concentration consciousness.3 |
Tassevaṃ saddanimittaṃ manasikaroto idāni dibbasotadhātu uppajjissatīti tesu saddesu aññataraṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. |
As he gives his attention to the sound sign in this way, [thinking] “Now the divine ear element will arise,” mind-door adverting arises making one of these sounds its object. |
Tasmiṃ niruddhe cattāri pañca vā javanāni javanti, yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ. |
When that has ceased, then either four or five impulsions impel, the first three, or four, of which are of the sense sphere and are called preliminary- work, access, conformity, and change-of-lineage, while the fourth, or the fifth, is fine-material-sphere absorption consciousness belonging to the fourth jhāna. |
Tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, ayaṃ dibbasotadhātūti veditabbā. |
6. Herein, it is knowledge arisen together with the absorption consciousness that is called the divine ear element. |
Tato paraṃ tasmiṃ sote patito hoti. |
After that [absorption has been reached, the divine ear element] becomes merged in that ear [of knowledge].4 |
Taṃ thāmajātaṃ karontena "etthantare saddaṃ suṇāmī"ti ekaṅgulamattaṃ paricchinditvā vaḍḍhetabbaṃ. |
When consolidating it, he should extend it by delimiting a single finger-breadth thus, “I will hear sounds within this area,” |
Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ. |
then two finger-breadths, four finger- breadths, eight finger-breadths, a span, a ratana (= 24 finger-breadths), the interior of the room, the veranda, the building, the surrounding walk, the park belonging to the community, the alms-resort village, the district, and so on up to the [limit of the] world-sphere, or even more. This is how he should extend it by delimited stages. |
Evaṃ adhigatābhiñño esa pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde puna pādakajjhānaṃ asamāpajjitvāpi abhiññāñāṇena suṇātiyeva. |
7.One who has reached direct-knowledge in this way hears also by means of direct-knowledge without re-entering the basic jhāna any sound that has come within the space touched by the basic jhāna’s object. |
Evaṃ suṇanto ca sacepi yāva brahmalokā saṅkhabheripaṇavādisaddehi ekakolāhalaṃ hoti, pāṭiyekkaṃ vavatthapetukāmatāya sati ayaṃ saṅkhasaddo ayaṃ bherisaddoti vavatthapetuṃ sakkotiyevāti. |
And in hearing in this way, even if there is an uproar with sounds of conches, drums, cymbals, etc., right up to the Brahmā-world [409] he can, if he wants to, still define each one thus, “This is the sound of conches, this is the sound of drums.” |
Dibbasotadhātukathā niṭṭhitā. |
The explanation of the divine ear element is ended. |
Cetopariyañāṇakathā Table view Original pali |
401.Cetopariyañāṇakathāya cetopariyañāṇāyāti ettha pariyātīti pariyaṃ, paricchindatīti attho. |
8.As to the explanation of knowledge of penetration of minds, [the text is as follows: “He directs, he inclines, his mind to the knowledge of penetration of minds. He penetrates with his mind the minds of other beings, of other persons, and understands them thus: he understands [the manner of] consciousness affected by greed as affected by greed, and understands [the manner of] consciousness unaffected by greed as unaffected by greed; he understands consciousness affected by hate as affected by hate, and consciousness unaffected by hate as unaffected by hate; he understands consciousness affected by delusion as affected by delusion, and consciousness unaffected by delusion as unaffected by delusion; he understands cramped consciousness as cramped, and distracted consciousness as distracted; he understands exalted consciousness as exalted, and unexalted consciousness as unexalted; he understands surpassed consciousness as surpassed and unsurpassed consciousness as unsurpassed; he understands concentrated consciousness as concentrated and unconcentrated consciousness as unconcentrated; he understands the liberated [manner of] consciousness as liberated, and the unliberated [manner of] consciousness as unliberated” (D I 79). Here, it goes all round (pariyāti), thus it is penetration (pariya); the meaning is that it delimits (paricchindati). |
Cetaso pariyaṃ cetopariyaṃ. |
The penetration of the heart (cetaso pariyaṃ) is “penetration of minds” (cetopariya). |
Cetopariyañca taṃ ñāṇañcāti cetopariyañāṇaṃ. |
It is penetration of hearts and that is knowledge, thus it is knowledge of penetration of minds (cetopariyañāṇa). |
Tadatthāyāti vuttaṃ hoti. |
[He directs his consciousness] to that, is what is meant. |
Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ. |
Of other beings: of the rest of beings, himself excluded. |
Parapuggalānanti idampi iminā ekatthameva. |
Of other persons: this has the same meaning as the last, |
Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ. |
the wording being varied to suit those susceptible of teaching [in another way], and for the sake of elegance of exposition. |
Cetasā cetoti attano cittena tesaṃ cittaṃ. |
With his mind the minds: with his [manner of] consciousness the [manner of] consciousness of other beings. |
Paricca pajānātīti paricchinditvā sarāgādivasena nānappakārato jānāti. |
Having penetrated (paricca): having delimited all round. He understands: he understands them to be of various sorts beginning with that affected by greed. |
Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti? |
9.But how is this knowledge to be aroused? |
Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ. |
That is successfully done through the divine eye, which constitutes its preliminary work. |
Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā cittaṃ pariyesitabbaṃ. |
Therefore the bhikkhu should extend light, and he should seek out (pariyesitabba) another’s [manner of] consciousness by keeping under observation with the divine eye the colour of the blood present with the matter of the physical heart as its support.5 |
Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti. |
For when [a manner of] consciousness accompanied by joy is present, the blood is red like a banyan-fig fruit; |
Yadā domanassacittaṃ vattati, tadā kāḷakaṃ jambupakkasadisaṃ. |
when [a manner of] consciousness accompanied by grief is present, it is blackish like a rose-apple fruit; |
Yadā upekkhācittaṃ vattati, tadā pasannatilatelasadisaṃ. |
when [a manner of] consciousness accompanied by serenity is present, it is clear like sesame oil. |
Tasmā tena "idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhāna"nti parassa hadayalohitavaṇṇaṃ passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ. |
So he should seek out another’s [manner of] consciousness by keeping under observation the colour of the blood in the physical heart thus, “This matter is originated by the joy faculty; this is originated by the grief faculty; this is originated by the equanimity faculty,” and so consolidate his knowledge of penetration of hearts. |
Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti cittā cittameva saṅkamanto vināpi hadayarūpadassanena. |
10.It is when it has been consolidated in this way that he can gradually get to understand not only all manner of sense-sphere consciousness but those of fine-material and immaterial consciousness as well by tracing one [manner of] consciousness from another without any more seeing the physical heart’s matter. |
Vuttampi cetaṃ aṭṭhakathāyaṃ "āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? |
For this is said in the Commentary: “When he wants to know another’s [manner of] consciousness in the immaterial modes, whose physical-heart matter can he observe? Whose material alteration [originated] by the faculties can he look at? |
Na kassaci. |
No one’s. |
Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. |
The province of a possessor of supernormal power is [simply] this, namely, wherever the [manner of] consciousness he adverts to is, there he knows it according to these sixteen classes.” |
Akatābhinivesassa pana vasena ayaṃ kathā"ti. |
But this explanation [by means of the physical heart] is for one who has not [yet] done any interpreting.6 |
Sarāgaṃ vā cittantiādīsu pana aṭṭhavidhaṃ lobhasahagataṃ cittaṃ sarāgaṃ cittanti veditabbaṃ. |
11. As regards [the manner of] consciousness affected by greed, etc., the eight [manners of] consciousness accompanied by greed (see Table III, nos. (22)–(29)) should be understood as [the manner of] consciousness affected by greed. |
Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ. |
The remaining profitable and indeterminate [manners of] consciousness in the four planes are unaffected by greed. |
Dve domanassacittāni dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. |
The four, namely, the two consciousnesses accompanied by grief (nos. (30) and (31)), and the two consciousnesses [accompanied respectively by] uncertainty (32) and agitation (33) are not included in this dyad, |
Keci pana therā tānipi saṅgaṇhanti. |
though some elders include them too. |
Duvidhaṃ pana domanassacittaṃ sadosaṃ cittaṃ nāma. |
It is the two consciousnesses accompanied by grief that are called consciousness affected by hate. |
Sabbampi catubhūmakaṃ kusalābyākataṃ vītadosaṃ. |
And all profitable and indeterminate consciousnesses in the four planes are unaffected by hate. |
Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. |
The remaining ten kinds of unprofitable consciousnesses (nos. (22)–(29) and (32) and (33)) are not included in this dyad, |
Keci pana therā tānipi saṅgaṇhanti. |
though some elders include them too. |
Samohaṃvītamohanti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva samohaṃ, mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ samohaṃ cittanti veditabbaṃ. |
Affected by delusion … unaffected by delusion: here only the two, namely, that accompanied by uncertainty and that accompanied by agitation, are affected by delusion alone [without being accompanied by the other two unprofitable roots]. But [all] the twelve kinds of unprofitable consciousnesses (nos. (22)–(33)) can also be understood as [the manner of] consciousness affected by delusion since delusion is present in all kinds of unprofitable consciousnesses. |
Avasesaṃ vītamohaṃ. |
The rest are unaffected by delusion. |
Thinamiddhānugataṃ pana saṃkhittaṃ. |
12.Cramped is that attended by stiffness and torpor. |
Uddhaccānugataṃ vikkhittaṃ. |
Distracted is that attended by agitation. |
Rūpāvacarārūpāvacaraṃ mahaggataṃ. |
Exalted is that of the fine-material and immaterial spheres. |
Avasesaṃ amahaggataṃ. |
Unexalted is the rest. |
Sabbampi tebhūmakaṃ sauttaraṃ. |
Surpassed is all that in the three [mundane] planes. |
Lokuttaraṃ anuttaraṃ. |
Unsurpassed is the supramundane. |
Upacārappattaṃ appanāppattañca samāhitaṃ. |
Concentrated is that attained to access and that attained to absorption. |
Ubhayamappattaṃ asamāhitaṃ. |
Unconcentrated is that not attained to either. |
Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ vimuttaṃ. |
Liberated is that attained to any [of the five kinds of] deliverance, that is to say, deliverance by substitution of opposites [through insight], by suppression [through concentration], by cutting off [by means of the path], by tranquillization [by means of fruition], and by renunciation [as Nibbāna] (see Paṭis I 26 under “abandoning”). |
Pañcavidhampi etaṃ vimuttimappattaṃ avimuttanti veditabbaṃ. |
Unliberated is that which has not attained to any of the five kinds of liberation. |
Iti cetopariyañāṇalābhī bhikkhu sabbappakārampi idaṃ sarāgaṃ vā cittaṃ - pe - avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātīti. |
So the bhikkhu who has acquired the knowledge of penetration of hearts understands all these [manners of consciousness, namely, the manner of] consciousness affected by greed as affected by greed … [the unliberated manner of] consciousness as unliberated. |
Cetopariyañāṇakathā niṭṭhitā. |
|
Pubbenivāsānussatiñāṇakathā Table view Original pali |
402.Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti (dī. ni. 1.244) pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāya. |
13.As to the explanation of knowledge of recollection of past lives, [the text is as follows:] He directs, he inclines, his mind to the knowledge of recollection of past lives. He recollects his manifold past lives, that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world contraction, many eons of world expansion: many eons of world contraction and expansion: “There I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I reappeared here.” Thus with its aspects and particulars he recollects his manifold past lives” (D I 81). [Herein,] to the knowledge of recollection of past lives [means] for knowledge concerning recollection of past lives. |
Pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā. |
Past lives is aggregates lived in the past in former births. |
Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā. |
“Lived” [in that case means] lived out, undergone, arisen and ceased in one’s own [subjective] continuity. |
Nivutthadhammā vā. |
Or alternatively, [past lives] is mental objects lived [in the past in one’s former births]; |
Nivutthāti gocaranivāsena nivutthā attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu, te buddhānaṃyeva labbhanti. |
and “lived” in that case means lived by living in one’s [objective] resort, which has been cognized and delimited by one’s own consciousness, or cognized by another’s consciousness, too. In the case of recollection of those [past Enlightened Ones] who have broken the cycle, and so on,7 these last are only accessible to Enlightened Ones. |
Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. |
Recollection of past lives: the mindfulness (memory) by means of which he recollects the past lives is the recollection of past lives. |
Ñāṇanti tāya satiyā sampayuttañāṇaṃ. |
Knowledge is the knowledge associated with that mindfulness. |
Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti. |
[411] To the knowledge of recollection of past lives: for the purpose of the knowledge of the recollection of past lives in this way; for the attaining, for the reaching, of that knowledge, is what is meant. |
Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho. |
14. Manifold: of many kinds: or that has occurred in many ways. Given in detail, is the meaning.8 |
Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. |
Past lives is the continuity lived here and there, taking the immediately previous existence as the beginning [and working backwards]. |
Anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā sarati. |
He recollects: he recalls it, following it out by the succession of aggregates, or by death and rebirth-linking. |
Imañhi pubbenivāsaṃ cha janā anussaranti – titthiyā, pakatisāvakā, mahāsāvakā, aggasāvakā, paccekabuddhā, buddhāti. |
15.There are six kinds of people who recollect these past lives. They are: other sectarians, ordinary disciples, great disciples, chief disciples, Paccekabuddhas, and Buddhas. |
Tattha titthiyā cattālīsaṃyeva kappe anussaranti, na tato paraṃ. |
16. Herein, other sectarians recollect only as far back as forty eons, but not beyond that. |
Kasmā, dubbalapaññattā. |
Why? |
Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti. |
Because their understanding is weak for lack of delimitation of mind and matter (see Ch. XVIII). |
Pakatisāvakā kappasatampi kappasahassampi anussarantiyeva, balavapaññattā. |
Ordinary disciples recollect as far back as a hundred eons and as far back as a thousand eons because their understanding is strong. |
Asītimahāsāvakā satasahassakappe anussaranti. |
The eighty great disciples recollect as far back as a hundred thousand eons. |
Dve aggasāvakā ekaṃ asaṅkhyeyyaṃ satasahassañca. |
The two chief disciples recollect as far back as an incalculable age and a hundred thousand eons. |
Paccekabuddhā dve asaṅkhyeyyāni satasahassañca. |
Paccekabuddhas recollect as far back as two incalculable ages and a hundred thousand eons. |
Ettako hi etesaṃ abhinīhāro. |
For such is the extent to which they can convey [their minds back respectively]. |
Buddhānaṃ pana paricchedo nāma natthi. |
But there is no limit in the case of Buddhas. |
Titthiyā ca khandhapaṭipāṭimeva saranti, paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. |
17. Again, other sectarians only recollect the succession of aggregates; they are unable to recollect according [only] to death and rebirth-linking, letting go of the succession of aggregates. |
Tesañhi andhānaṃ viya icchitapadesokkamanaṃ natthi. |
They are like the blind in that they are unable to descend upon any place they choose; |
Yathā pana andhā yaṭṭhiṃ amuñcitvāva gacchanti, evaṃ te khandhānaṃ paṭipāṭiṃ amuñcitvāva saranti. |
they go as the blind do without letting go of their sticks. So they recollect without letting go of the succession of aggregates. |
Pakatisāvakā khandhapaṭipāṭiyāpi anussaranti cutipaṭisandhivasenapi saṅkamanti. |
Ordinary disciples both recollect by means of the succession of aggregates and trace by means of death and rebirth-linking. |
Tathā asītimahāsāvakā. |
Likewise, the eighty great disciples. |
Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. |
But the chief disciples have nothing to do with the succession of aggregates. |
Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivaseneva saṅkamantā gacchanti. |
When they see the death of one person, they see the rebirth-linking, and again when they see the death of another, they see the rebirth-linking. So they go by tracing through death and rebirth-thinking. |
Tathā paccekabuddhā. |
Likewise, Paccekabuddhas. |
Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi. |
18.Buddhas, however, have nothing to do either with succession of aggregates or with tracing through death and rebirth-linking; |
Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. |
for whatever instance they choose in many millions of eons, or more or less, is evident to them. |
Tasmā anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṃkhipitvā yaṃ yaṃ icchanti, tatra tatreva okkamantā sīhokkantavasena gacchanti. |
So they go, and so they descend with the lion’s descent9 wherever they want, even skipping over many millions of eons as though they were an elision in a text. |
Evaṃ gacchantānañca nesaṃ ñāṇaṃ yathā nāma katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati, na virajjhati, evaṃ antarantarāsu jātīsu na sajjati, na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti. |
And just as an arrow shot by such a master of archery expert in hair-splitting as Sarabhaṅga (see J-a V 129) always hits the target without getting held up among trees, creepers, etc., on its way, and so neither gets held up nor misses, so too, since Buddhas go in this way their knowledge does not get held up in intermediate births [412] or miss; without getting held up or missing, it seizes any instance required. |
Imesu ca pana pubbenivāsaṃ anussaraṇasattesu titthiyānaṃ pubbenivāsadassanaṃ khajjupanakapabhāsadisaṃ hutvā upaṭṭhāti. |
19. Among these beings with recollection of past lives, the sectarians’ vision of past lives seems like the light of a glow-worm, |
Pakatisāvakānaṃ dīpappabhāsadisaṃ. |
that of ordinary disciples like the light of a candle, |
Mahāsāvakānaṃ ukkāpabhāsadisaṃ. |
that of the great disciples like the light of a torch, |
Aggasāvakānaṃ osadhitārakappabhāsadisaṃ. |
that of the chief disciples like the light of the morning star, |
Paccekabuddhānaṃ candappabhāsadisaṃ. |
that of Paccekabuddhas like the light of the moon, |
Buddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ hutvā upaṭṭhāti. |
and that of Buddhas like the glorious autumn sun’s disk with its thousand rays. |
Titthiyānañca pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti. |
20.Other sectarians see past lives as blind men go [tapping] with the point of a stick. |
Pakatisāvakānaṃ daṇḍakasetugamanaṃ viya. |
Ordinary disciples do so as men who go on a log bridge. |
Mahāsāvakānaṃ jaṅghasetugamanaṃ viya. |
The great disciples do so as men who go on a foot bridge. |
Aggasāvakānaṃ sakaṭasetugamanaṃ viya. |
The chief disciples do so as men who go on a cart bridge. |
Paccekabuddhānaṃ mahājaṅghamaggagamanaṃ viya. |
Paccekabuddhas do so as men who go on a main foot- path. |
Buddhānaṃ mahāsakaṭamaggagamanaṃ viya. |
And Buddhas do so as men who go on a high road for carts. |
Imasmiṃ pana adhikāre sāvakānaṃ pubbenivāsānussaraṇaṃ adhippetaṃ. |
21.In this connection it is the disciples’ recollection of past lives that is intended. |
Tena vuttaṃ "anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā saratī"ti. |
Hence it was said above: “‘He recollects’: he recollects it following it out by the succession of aggregates, or by death and rebirth-linking” (§14). |
403.Tasmā evamanussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallinena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā. |
22.So a bhikkhu who is a beginner and wants to recollect in this way should go into solitary retreat on return from his alms round after his meal. Then he should attain the four jhānas in succession and emerge from the fourth jhāna as basis for direct-knowledge. He should then advert to his most recent act of sitting down [for this purpose], next, |
Tato āsanapaññāpanaṃ, senāsanappavesanaṃ, pattacīvarapaṭisāmanaṃ, bhojanakālo, gāmato āgamanakālo, gāme piṇḍāya caritakālo, gāmaṃ piṇḍāya paviṭṭhakālo, vihārato nikkhamanakālo, cetiyaṅgaṇabodhiyaṅgaṇavandanakālo, pattadhovanakālo, pattapaṭiggahaṇakālo, pattapaṭiggahaṇato yāva mukhadhovanā katakiccaṃ, paccūsakāle katakiccaṃ, majjhimayāme katakiccaṃ, paṭhamayāme katakiccanti evaṃ paṭilomakkamena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. |
to the preparation of the seat, to the entry into the lodging, to the putting away of the bowl and [outer] robe, to the time of eating, to the time of returning from the village, to the time of wandering for alms in the village, to the time of entering the village, to the time of setting out from the monastery, to the time of paying homage at the shrine terrace and the Enlightenment-tree terrace, to the time of washing the bowl, to the time of picking up the bowl, to the things done from the time of picking up the bowl back to the mouth washing, to the things done in the early morning, to the things done in the middle watch, in the first watch. In this way he should advert to all the things done during the whole night and day in reverse order. |
Ettakaṃ pana pakaticittassapi pākaṭaṃ hoti. |
23.While this much, however, is evident even to his normal consciousness, |
Parikammasamādhicittassa pana atipākaṭameva. |
it is especially evident to his preliminary-work consciousness. |
Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ. |
But if anything there is not evident, he should again attain the basic jhāna, emerge and advert. |
Ettakena dīpe jalite viya pākaṭaṃ hoti. |
By so doing it becomes as evident as when a lamp is lit. |
Evaṃ paṭilomakkameneva dutiyadivasepi tatiyacatutthapañcamadivasepi dasāhepi aḍḍhamāsepi māsepi yāva saṃvaccharāpi katakiccaṃ āvajjitabbaṃ. |
And so, in reverse order too, he should advert to the things done on the second day back, and on the third, fourth and fifth day, and in the ten days, and in the fortnight, and as far back as a year. |
Eteneva upāyena dasavassāni vīsativassānīti yāva imasmiṃ bhave attano paṭisandhi, tāva āvajjantena purimabhave cutikkhaṇe pavattitanāmarūpaṃ āvajjitabbaṃ. |
24.When by these means he adverts to ten years, twenty years, and so on as far back as his own rebirth-linking in this existence, [413] he should advert to the mentality-materiality occurring at the moment of death in the preceding existence; |
Pahoti hi paṇḍito bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpamārammaṇaṃ kātuṃ. |
for a wise bhikkhu is able at the first attempt to remove10 the rebirth-linking and make the mentality-materiality at the death moment his object. |
Yasmā pana purimabhave nāmarūpaṃ asesaṃ niruddhaṃ aññaṃ uppannaṃ, tasmā taṃ ṭhānaṃ āhundarikaṃ andhatamamiva hoti duddasaṃ duppaññena. |
25.But the mentality-materiality in the previous existence has ceased without remainder and another has arisen, and consequently that instance is, as it were, shut away in darkness, and it is hard for one of little understanding to see it. |
Tenāpi "na sakkomahaṃ paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpamārammaṇaṃ kātu"nti dhuranikkhepo na kātabbo. |
Still he should not give up the task, thinking, “I am unable to remove the rebirth- linking and make the mentality-materiality that occurred at the death moment my object.” |
Tadeva pana pādakajjhānaṃ punappunaṃ samāpajjitabbaṃ. |
On the contrary, he should again and again attain that same basic jhāna, |
Tato ca vuṭṭhāya vuṭṭhāya taṃ ṭhānaṃ āvajjitabbaṃ. |
and each time he emerges he should advert to that instance. |
Evaṃ karonto hi seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna āgantvā chindeyya, puna vipannāya ca punapi tatheva kāretvā chindeyya. |
26.Just as when a strong man is felling a big tree for the purpose of making the peak of a gable, but is unable to fell the big tree with an axe blade blunted by lopping the branches and foliage, still he does not give up the task; on the contrary, he goes to a smithy and has his axe sharpened, after which he returns and continues chopping the tree; and when the axe again gets blunt, he does as before and continues chopping it; |
So evaṃ chindanto chinnassa chinnassa puna chetabbābhāvato acchinnassa ca chedanato nacirasseva mahārukkhaṃ pāteyya, evamevaṃ pādakajjhānā vuṭṭhāya pubbe āvajjitaṃ anāvajjitvā paṭisandhimeva āvajjanto nacirasseva paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ kareyyāti. |
and as he goes on chopping it in this way, the tree falls at length, because each time there is no need to chop again what has already been chopped and what has not yet been chopped gets chopped; so too, when he emerges from the basic jhāna, instead of adverting to what he has already adverted to, he should advert only to the rebirth-linking, and at length he removes the rebirth-linking and makes the mentality-materiality that occurred at the death moment his object. |
Kaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo. |
And this meaning should also be illustrated by means of the wood cutter and the hair-cutter as well. |
Tattha pacchimanisajjato pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattaṃ ñāṇaṃ pubbenivāsañāṇaṃ nāma na hoti. |
27. Herein, the knowledge that occurs making its object the period from the last sitting down for this purpose back to the rebirth-linking is not called knowledge of recollection of past lives; |
Taṃ pana parikammasamādhiñāṇaṃ nāma hoti. |
but it is called preliminary-work- concentration knowledge; |
Atītaṃsañāṇantipi eke vadanti. |
and some call it “knowledge of the past” (atītaṃsa- ñāṇa), |
Taṃ rūpāvacaraṃ sandhāya na yujjati. |
but that is inappropriate to the fine-material sphere. |
Yadā panassa bhikkhuno paṭisandhiṃ atikkamma cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiñca niruddhe tadevārammaṇaṃ katvā cattāri pañca vā javanāni javanti. |
However, when this bhikkhu has got back beyond the rebirth-linking, there arises in him mind-door adverting making its object the mentality-materiality that occurred at the death moment. And when that has ceased, then either four or five impulsions impel making that their object too. |
Sesaṃ pubbe vuttanayeneva purimāni parikammādināmakāni kāmāvacarāni honti. |
The first of these, called “preliminary-work,” etc., in the way already described (§5), are of the sense sphere. |
Pacchimaṃ rūpāvacaraṃ catutthajjhānikaṃ appanācittaṃ. |
The last is a fine-material absorption consciousness of the fourth jhāna. |
Tadāssa yaṃ tena cittena saha ñāṇaṃ uppajjati, idaṃ pubbenivāsānussatiñāṇaṃ nāma. |
The knowledge that arises in him then together with that consciousness is what is called, “knowledge of recollection of past lives.” |
Tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussarati. |
It is with the mindfulness (memory) associated with that knowledge that he “recollects his manifold past lives, |
Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo - pe - iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti (dī. ni. 1.244). |
that is to say, one birth, two births, …”[414] thus with details and particulars he recollects his manifold past lives (D I 81). |
404.Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. |
28. Herein, one birth is the continuity of aggregates included in a single becoming starting with rebirth-linking and ending with death. |
Esa nayo dvepi jātiyotiādīsupi. |
So too with two births, and the rest. |
Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. |
But in the case of many eons of world contraction, etc., it should be understood that the aeon of world contraction is an aeon of diminution and the aeon of world expansion is an aeon of increase. |
Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyīgahito hoti, taṃmūlakattā. |
29. Herein, what supersedes the contraction is included in the contraction since it is rooted in it; |
Vivaṭṭena ca vivaṭṭaṭṭhāyī, evañhi sati yāni tāni "cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. |
and so too what supersedes the expansion is included in the expansion. This being so, it includes what is stated thus: “Bhikkhus, there are four incalculables of the aeon. |
Katamāni cattāri? |
What four? |
Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyīti (a. ni. 4.156 thokaṃ visadisaṃ) vuttāni, tāni pariggahitāni honti. |
The contraction, what supersedes the contraction, the expansion, and what supersedes the expansion” (A II 142 abbreviated). |
Tattha tayo saṃvaṭṭā – āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti. |
30. Herein, there are three kinds of contraction: contraction due to water, contraction due to fire, and contraction due to air (see MN 28). |
Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. |
Also there are three limits to the contraction; the Ābhassara (Streaming-radiance) Brahmā- world, that of the Subhakiṇha (Refulgent-glory), and that of the Vehapphala (Great-fruit). |
Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. |
When the aeon contracts owing to fire, all below the Ābhassara [Brahmā-world] is burnt up by fire. |
Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. |
When it contracts owing to water, it is all dissolved by water up to the Subhakiṇha [Brahmā-world]. |
Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati. |
When it contracts owing to air, it is all demolished by wind up to the Vehapphala [Brahmā-world]. |
Vitthārato pana sadāpi ekaṃ buddhakhettaṃ vinassati. |
31.In breadth it is always one of the Buddha-fields that is destroyed. |
Buddhakhettaṃ nāma tividhaṃ hoti – jātikhettaṃ, āṇākhettaṃ, visayakhettañca. |
For the Buddha-fields are of three kinds, that is, the field of birth, the field of authority, and the field of scope. |
Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. |
Herein, the field of birth is limited by the ten thousand world-spheres |
Yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. |
that quaked on the Perfect One’s taking rebirth-linking, and so on. |
Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo) khandhaparittaṃ (cūḷava. 251; a. ni. 4.67) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. |
The field of authority is limited by the hundred thousand million world-spheres where the following safeguards (paritta) are efficacious, that is, the Ratana Sutta (Sn p.39), the Khandha Paritta (Vin II 109; A II 72), the Dhajagga Paritta (S I 218), the Āṭānāṭiya Paritta (D III 194), and the Mora Paritta (J-a II 33). |
Visayakhettaṃ anantamaparimāṇaṃ. |
The field of scope is boundless, immeasurable: |
Yaṃ "yāvatā vā pana ākaṅkheyyā"ti (a. ni. 3.81) vuttaṃ, yattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti. |
“As far as he wishes” (A I 228), it is said. The Perfect One knows anything anywhere that he wishes. |
Evametesu tīsu buddhakhettesu ekaṃ āṇākhettaṃ vinassati. |
So one of these three Buddha- fields, that is to say, the field of authority is destroyed. |
Tasmiṃ pana vinassante jātikhettampi vinaṭṭhameva hoti. |
But when that is being destroyed, the field of birth also gets destroyed. |
Vinassantañca ekatova vinassati, saṇṭhahantampi ekato saṇṭhahati. |
And that happens simultaneously; and when it is reconstituted, that happens simultaneously (cf. M-a IV 114). |
Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ. |
32.Now, it should be understood how its destruction and reconstitution come about thus. |
405.Yasmiṃ hi samaye kappo agginā nassati, āditova kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati. |
On the occasion when the aeon is destroyed by fire [415] first of all a great cloud heralding the aeon’s destruction appears, and there is a great downpour all over the hundred thousand million world-spheres. |
Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti. |
People are delighted, and they bring out all their seeds and sow them. |
Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. |
But when the sprouts have grown enough for an ox to graze, then not a drop of rain falls any more even when the asses bray. Rain is withheld from then on. |
Idaṃ sandhāya hi bhagavatā "hoti kho so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī"ti (a. ni. 7.66) vuttaṃ. |
This is what the Blessed One referred to when he said: “Bhikkhus, an occasion comes when for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, there is no rain” (A IV 100). |
Vassūpajīvino sattā kālaṅkatvā brahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. |
Beings that live by rain die and are reborn in the Brahmā-world, and so are the deities that live on flowers and fruits. |
Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati, athānupubbena macchakacchapāpi kālaṅkatvā brahmaloke nibbattanti, nerayikasattāpi. |
33.When a long period has passed in this way, the water gives out here and there. Then in due course the fishes and turtles die and are reborn in the Brahmā- world, and so are the beings in hell. |
Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke. |
Some say that the denizens of hell perish there with the appearance of the seventh sun (§41). |
Jhānaṃ vinā natthi brahmaloke nibbatti, etesañca keci dubbhikkhapīḷitā keci abhabbā jhānādhigamāya, te kathaṃ tattha nibbattantīti. |
Now, there is no rebirth in the Brahmā-world without jhāna; and some of them, being obsessed with the scarcity of food, are unable to attain jhāna, so how are they reborn there? |
Devaloke paṭiladdhajjhānavasena. |
By means of jhāna obtained in the [sense-sphere] divine world. |
Tadā hi "vassasatasahassassaccayena kappuṭṭhānaṃ bhavissatī"ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti "mārisā ito vassasatasahassassaccayena kappavuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā uddayhissanti vinassissanti. |
34.For then the sense-sphere deities called world-marshal (loka-byūha) deities come to know that at the end of a hundred thousand years there will be the emergence of an aeon, and they travel up and down the haunts of men, their heads bared, their hair dishevelled, with piteous faces, mopping their tears with their hands, clothed in dyed cloth, and wearing their dress in great disorder. They make this announcement: “Good sirs, good sirs, at the end of a hundred thousand years from now there will be the emergence of an aeon. This world will be destroyed. Even the ocean will dry up. This great earth, and the Sineru King of Mountains, will be consumed and destroyed. |
Yāva brahmalokā lokavināso bhavissati. |
The destruction of the earth will extend as far as the Brahmā-world. |
Mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā"ti. |
Develop friendly-kindness, good sirs, develop compassion, gladness, equanimity, good sirs. Care for your mothers, care for your fathers, honour the elders of your clans.” |
Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. |
35. When human beings and earth deities hear their words, they mostly are filled with a sense of urgency. They become kind to each other and make merit with friendly-kindness, etc., and so they are reborn in the divine world. |
Tattha dibbasudhābhojanaṃ bhuñjitvā vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti. |
There they eat divine food, and they do the preliminary work on the air kasiṇa and acquire jhāna. |
Tadaññe pana aparāpariyavedanīyena kammena devaloke nibbattanti. |
Others, however, are reborn in a [sense-sphere] divine world through kamma to be experienced in a future life. |
Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaramāno satto nāma natthi. |
For there is no being traversing the round of rebirths who is destitute of kamma to be experienced in a future life. |
Tepi tattha tatheva jhānaṃ paṭilabhanti. |
They too acquire jhāna there in the same way. |
Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattantīti. |
[416] All are eventually reborn in the Brahmā-world by acquiring jhāna in a [sense-sphere] divine world in this way. |
Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. |
36.However, at the end of a long period after the withholding of the rain, a second sun appears. |
Vuttampi cetaṃ bhagavatā "hoti kho so, bhikkhave, samayo"ti sattasūriyaṃ (a. ni. 7.66) vitthāretabbaṃ. |
And this is described by the Blessed One in the way beginning, “Bhikkhus, there is the occasion when …” (A IV 100), and the Sattasuriya Sutta should be given in full. |
Pātubhūte ca pana tasmiṃ neva rattiparicchedo, na divāparicchedo paññāyati. |
Now, when that has appeared, there is no more telling night from day; |
Eko sūriyo uṭṭheti, eko atthaṃ gacchati. |
as one sun sets, the other rises. |
Avicchinnasūriyasantāpova loko hoti. |
The world is uninterruptedly scorched by the suns. |
Yathā ca pakatisūriye sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. |
But there is no sun deity in the aeon- destruction sun as there is in the ordinary sun.11 |
Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi caranti. |
Now, when the ordinary sun is present, thunder clouds and mare’s-tail vapours cross the skies. |
Kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. |
But when the aeon-destruction sun is present, the sky is as blank as the disk of a looking- glass and destitute of clouds and vapour. |
Ṭhapetvā pañca mahānadiyo sesakunnadīādīsu udakaṃ sussati. |
Beginning with the rivulet, the water in all the rivers except the five great rivers12 dries up. |
Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati. |
37.After that, at the end of a long period, a third sun appears. |
Yassa pātubhāvā mahānadiyopi sussanti. |
And when that has appeared, the great rivers dry up too. |
Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati. |
38.After that, at the end of a long period, a fourth sun appears. |
Yassa pātubhāvā himavati mahānadīnaṃ pabhavā "sīhapapāto haṃsapātano kaṇṇamuṇḍako rathakāradaho anotattadaho chaddantadaho kuṇāladaho"ti ime satta mahāsarā sussanti. |
And when that has appeared, the seven great lakes in Himalaya, the sources of the great rivers, dry up, that is to say: Sīhapapāta, Haṃsapātana,13 Kaṇṇamuṇḍaka, Rathakāra, Anotatta, Chaddanta, and Kuṇāla. |
Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati. |
39.After that, at the end of a long period, a fifth sun appears, |
Yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti. |
and when that has appeared, there eventually comes to be not enough water left in the great ocean to wet one finger joint. |
Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. |
40.After that, at the end of a long period, a sixth sun appears, |
Yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti. |
and when that has appeared, the whole world-sphere becomes nothing but vapour, |
Pariyādiṇṇasinehaṃ dhūmena. |
all its moisture being evaporated. |
Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi. |
And the hundred thousand million world-spheres are the same as this one. |
Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati. |
41.After that, at the end of a long period, a seventh sun appears. |
Yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi. |
And when that has appeared, the whole world-sphere together with the hundred thousand million other world-spheres catches fire. |
Yojanasatikādibhedāni sinerukūṭānipi palujjitvā ākāseyeva antaradhāyanti. |
Even the summits of Sineru, a hundred leagues and more high, crumble and vanish into space. |
Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. |
The conflagration mounts up and invades the realm of the Four Kings. |
Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. |
When it has burnt up all the golden palaces, the jewelled palaces and the crystal palaces there, it invades the Realm of the Thirty-three. |
Eteneva upāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti. |
And so it goes right on up to the plane of the first jhāna. |
Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. |
When it has burnt three [lower] Brahmā-worlds, it stops there at the Ābhassara- world. |
Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. |
[417] As long as any formed thing (formation) the size of an atom still exists it does not go out; |
Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati. |
but it goes out when all formed things have been consumed. And like the flame that burns ghee and oil, it leaves no ash. |
Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro. |
42. The upper space is now all one with the lower space in a vast gloomy darkness. |
406.Atha dīghassa addhuno accayena mahāmegho uṭṭhahitvā paṭhamaṃ sukhumaṃ sukhumaṃ vassati. |
Then at the end of a long period a great cloud arises, and at first it rains gently, |
Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaṃ daḍḍhaṭṭhānaṃ pūretvā antaradhāyati. |
and then it rains with ever heavier deluges, like lotus stems, like rods, like pestles, like palm trunks, more and more. And so it pours down upon all burnt areas in the hundred thousand million world-spheres till they disappear. |
Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminipatte udakabindusadisaṃ. |
Then the winds (forces) beneath and all around that water rise up and compact it and round it, like water drops on a lotus leaf. |
Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce? |
How do they compact the great mass of water? |
Vivarasampadānato. |
By making gaps; |
Tañhissa tamhi tamhi vivaraṃ deti. |
for the wind makes gaps in it here and there. |
Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. |
43. Being thus compressed by the air, compacted and reduced, it gradually subsides. |
Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmalokā, upari catukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti. |
As it sinks, the [lower] Brahmā-world reappears in its place, and worlds divine reappear in the places of the four upper divine worlds of the sensual sphere.14 |
Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti. |
But when it has sunk to the former earth’s level, strong winds (forces) arise and |
Te taṃ pihitadvāre dhamakaraṇe ṭhitaudakamiva nirassāsaṃ katvā rundhanti. |
they stop it and hold it stationary, like the water in a water pot when the outlet is plugged. |
Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti. |
As the fresh water gets used up, the essential humus makes its appearance on it. |
Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya. |
That possesses colour, smell and taste, like the surface film on milk rice when it dries up. |
Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. |
44.Then the beings that were reborn first in the Brahmā-world of Streaming- radiance (Ābhassara) fall from there with the exhaustion of their life span, or when their merit is exhausted, and they reappear here. |
Te honti sayaṃpabhā antalikkhacarā. |
They are self-luminous and wander in the sky. |
Te aggaññasutte (dī. ni. 3.119) vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti. |
On eating the essential humus, as is told in the Aggañña Sutta (D III 85), they are overcome by craving, and they busy themselves in making lumps of it to eat. |
Atha nesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti. |
Then their self-luminosity vanishes, and it is dark. |
Te andhakāraṃ disvā bhāyanti. |
They are frightened when they see the darkness. |
Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati, te taṃ disvā "ālokaṃ paṭilabhimhā"ti haṭṭhatuṭṭhā hutvā "amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā "sūriyo hotū"ti sūriyotvevassa nāmaṃ karonti. |
45.Then in order to remove their fears and give them courage, the sun’s disk appears full fifty leagues across. They are delighted to see it, thinking, “We have light,” and they say, “It has appeared in order to allay our fears and give us courage (sūrabhāva), so let it be called ‘sun’ (suriya).” So they give it the name “sun” (suriya). |
Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate yampi ālokaṃ labhimhā, sopi no naṭṭhoti puna bhītā honti. |
Now, when the sun has given light for a day, it sets. Then they are frightened again, thinking, “We have lost the light we had,” |
Tesaṃ evaṃ hoti "sādhu vatassa sace aññaṃ ālokaṃ labheyyāmā"ti. |
and they think, “How good if we had another light! ” [418] |
Tesaṃ cittaṃ ñatvā viya ekūnapaṇṇāsayojanaṃ candamaṇḍalaṃ pātubhavati. |
46.As if knowing their thought, the moon’s disk appears, forty-nine leagues across. |
Te taṃ disvā bhiyyoso mattāya haṭṭhatuṭṭhā hutvā "amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū"ti candotvevassa nāmaṃ karonti. |
On seeing it they are still more delighted, and they say, “It has appeared, seeming as if it knew our desire (chanda), so let it be called ‘moon’ (canda).” So they give it the name “moon” (canda). |
Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti. |
47.After the appearance of the moon and sun in this way, the stars appear in their constellations. |
Tato pabhuti rattindivā paññāyanti, anukkamena ca māsaddhamāsautusaṃvaccharā. |
After that, night and day are made known, and in due course, the month and half month, the season, and the year. |
Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti. |
48. On the day the moon and sun appear, the mountains of Sineru, of the World-sphere and of Himalaya appear too. |
Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. |
And they appear on the full-moon day of the month of Phagguna (March), neither before nor after. |
Kathaṃ? |
How? |
Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pupphuḷakāni uṭṭhahanti. |
Just as, when millet is cooking and bubbles arise, |
Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā. |
then simultaneously, some parts are domes, some hollow, and some flat, |
Evamevaṃ thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti. |
so too, there are mountains in the domed places, seas in the hollow places, and continents (islands) in the flat places. |
Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kamena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti. |
49. Then, as these beings make use of the essential humus, gradually some become handsome and some ugly. |
Tattha vaṇṇavanto dubbaṇṇe atimaññanti. |
The handsome ones despise the ugly ones. |
Tesaṃ atimānapaccayā sāpi rasapathavī antaradhāyati. |
Owing to their contempt the essential humus vanishes |
Bhūmipappaṭako pātubhavati. |
and an outgrowth from the soil appears. |
Atha nesaṃ teneva nayena sopi antaradhāyati. |
Then that vanishes in the same way |
Padālatā pātubhavati. |
and the badālatā creeper appears. |
Teneva nayena sāpi antaradhāyati. |
That too vanishes in the same way |
Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo. |
and the rice without red powder or husk that ripens without tilling appears, a clean sweet-smelling rice fruit. |
Tato nesaṃ bhājanāni uppajjanti. |
50.Then vessels appear. |
Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati. |
These beings put the rice into the vessels, which they put on the tops of stones. A flame appears spontaneously and cooks it. |
So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. |
The cooked rice resembles jasmine flowers. It has no need of sauces and curries, |
Yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃ taṃ rasova hoti. |
since it has whatever flavour they want to taste. |
Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. |
51.As soon as they eat this gross food, urine and excrement appear in them. |
Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti, purisassa purisabhāvo, itthiyāpi itthibhāvo pātubhavati. |
Then wound orifices break open in them to let these things out. The male sex appears in the male, and the female sex in the female. |
Tatra sudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. |
Then the females brood over the males, and the males over the females for a long time. |
Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati. |
Owing to this long period of brooding, the fever of sense desires arises. |
Tato methunadhammaṃ paṭisevanti. |
After that they practice sexual intercourse. |
Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti. |
52.[419] For their [overt] practice of evil they are censured and punished by the wise, and so they build houses for the purpose of concealing the evil. |
Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. |
When they live in houses, they eventually fall in with the views of the more lazy, and they make stores of food. |
Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhati, lāyitaṭṭhānampi na paṭivirūhati. |
As soon as they do that, the rice becomes enclosed in red powder and husks and no longer grows again of itself in the place where it was reaped. |
Te sannipatitvā anutthunanti "pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ hi pubbe manomayā ahumhā"ti aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ. |
They meet together and bemoan the fact, “Evil has surely made its appearance among beings; for formerly we were mind-made …” (D III 90), and all this should be given in full in the way described in the Aggañña Sutta. |
Tato mariyādaṃ ṭhapenti. |
53.After that, they set up boundaries. |
Atha aññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. |
Then some being takes a portion given to another. |
Taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileṭṭudaṇḍehi paharanti. |
After he has been twice rebuked, at the third time they come to blows with fists, clods, sticks, and so on. |
Te evaṃ adinnādānagarahamusāvādadaṇḍādānesu uppannesu sannipatitvā cintayanti "yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā"ti. |
When stealing, censuring, lying, resorting to sticks, etc., have appeared in this way, they meet together, thinking, “Suppose we elect a being who would reprove those who should be reproved, censure those who should be censured, and banish those who should be banished, and suppose we keep him supplied with a portion of the rice? ” (D III 92). |
Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. |
54. When beings had come to an agreement in this way in this aeon, firstly this Blessed One himself, who was then the Bodhisatta (Being due to be Enlightened), was the handsomest, the most comely, the most honourable, and was clever and capable of exercising the effort of restraint. |
Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. |
They approached him, asked him, and elected him. |
So tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena pare rañjetīti rājāti tīhi nāmehi paññāyittha. |
Since he was recognized (sammata) by the majority (mahā-jana) he was called Mahā Sammata. Since he was lord of the fields (khetta) he was called khattiya (warrior noble). Since he promoted others’ good (rañjeti) righteously and equitably he was a king (rājā). This is how he came to be known by these names. |
Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu. |
For the Bodhisatta himself is the first man concerned in any wonderful innovation in the world. So after the khattiya circle had been established by making the Bodhisatta the first in this way, the brahmans and the other castes were founded in due succession. |
Tattha kappavināsakamahāmeghato yāva jālupacchedo, idamekaṃ asaṅkhyeyyaṃ saṃvaṭṭoti vuccati. |
55. Herein, the period from the time of the great cloud heralding the aeon’s destruction up till the ceasing of the flames constitutes one incalculable, and that is called the “contraction.” |
Kappavināsakajālupacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati. |
That from the ceasing of the flames of the aeon destruction up till the great cloud of rehabilitation, which rains down upon the hundred thousand million world-spheres, constitutes the second incalculable, and that is called, “what supersedes the contraction.” |
Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyaṃ asaṅkhyeyyaṃ vivaṭṭoti vuccati. |
That from the time of the great cloud of rehabilitation up till the appearance of the moon and sun constitutes the third incalculable, and that is called the “expansion.” |
Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthaṃ asaṅkhyeyyaṃ vivaṭṭaṭṭhāyīti vuccati. |
That from the appearance of the moon and sun up till [420] the reappearance of the great cloud of the aeon destruction is the fourth incalculable, and that is called, “what supersedes the expansion.” |
Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. |
These four incalculables make up one great aeon. |
Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ. |
This, firstly, is how the destruction by fire and reconstitution should be understood. |
407.Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. |
56.The occasion when the aeon is destroyed by water should be treated in the way already described beginning, “First of all a great cloud heralding the aeon’s destruction appears …” (§32). |
Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsako khārudakamahāmegho vuṭṭhāti. |
57. There is this difference, however. While in the former case a second sun appeared, in this case a great cloud of caustic waters15 appears. |
So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. |
At first it rains very gently, but it goes on to rain with gradually greater deluges, pouring down upon the hundred thousand million world-spheres. |
Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti, udakaṃ samantato vātehi dhāriyati. |
As soon as they are touched by the caustic waters, the earth, the mountains, etc., melt away, and the waters are supported all round by winds. |
Pathavito yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti. |
The waters take possession from the earth up to the plane of the second jhāna. |
Tattha tayopi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati. |
When they have dissolved away the three Brahmā- worlds there, they stop at the Subhakiṇha-world. |
Taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati. |
As long as any formed thing the size of an atom exists they do not subside; |
Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasammati antaradhānaṃ gacchati. |
but they suddenly subside and vanish away when all formed things have been overwhelmed by them. |
Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. |
All beginning with: “The upper space is all one with the lower space in a vast gloomy darkness …” (§42) is as already described, |
Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. |
except that here the world begins its reappearance with the Ābhassara Brahmā-world. |
Subhakiṇhato ca cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti. |
And beings falling from the Subhakiṇha Brahmā-world are reborn in the places beginning with the Ābhassara Brahmā-world. |
Tattha kappavināsakamahāmeghato yāva kappavināsakudakūpacchedo, idamekaṃ asaṅkhyeyyaṃ. |
58. Herein, the period from the time of the great cloud heralding the aeon’s destruction up till the ceasing of the aeon-destroying waters constitutes one incalculable. |
Udakūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ. |
That from the ceasing of the waters up till the great cloud of rehabilitation constitutes the second incalculable. |
Sampattimahāmeghato - pe - imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. |
That from the great cloud of rehabilitation … These four incalculables make up one great aeon. |
Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ. |
This is how the destruction by water and reconstitution should be understood. |
408.Yasmiṃ samaye kappo vātena vinassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. |
59. The occasion when the aeon is destroyed by air should be treated in the way already described beginning with the “first of all a great cloud heralding the aeon’s destruction appears …” (§32). |
Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. |
60.There is this difference, however. While in the first case there was a second sun, here a wind arises in order to destroy the aeon. |
So paṭhamaṃ thūlarajaṃ uṭṭhāpeti. |
First of all it lifts up the coarse flue, |
Tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. |
then the fine flue, then the fine sand, coarse sand, gravel, stones, etc., [421] until it lifts up stones as big as a catafalque,16 and great trees standing in uneven places. |
Te pathavito nabhamuggatā na ca puna patanti. |
They are swept from the earth up into the sky, and instead of falling down again |
Tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. |
they are broken to bits there and cease to exist. |
Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati. |
61.Then eventually wind arises from underneath the great earth and overturns the earth, flinging it into space. |
Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanasatappamāṇāpi bhijjitvā vātavegena khittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. |
The earth splits into fragments measuring a hundred leagues, measuring two, three, four, five hundred leagues, and they are hurled into space too, and there they are broken to bits and cease to exist. |
Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. |
The world-sphere mountains and Mount Sineru are wrenched up and cast into space, |
Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. |
where they crash against each other till they are broken to bits and disappear. |
Eteneva upāyena bhummaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. |
In this way it destroys the divine palaces built on the earth [of Mount Sineru] and those built in space, it destroys the six sensual-sphere divine worlds, and it destroys the hundred thousand million world-spheres. |
Tattha cakkavāḷā cakkavāḷehi himavantā himavantehi sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. |
Then world-sphere collides with world-sphere, Himalaya Mountain with Himalaya Mountain, Sineru with Sineru, till they are broken to bits and disappear. |
Pathavito yāva tatiyajjhānabhūmiṃ vāto gaṇhāti. |
62. The wind takes possession from the earth up to the plane of the third jhāna. |
Tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca tiṭṭhati. |
There, after destroying three Brahmā-worlds, it stops at the Vehapphala- world. |
Evaṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati. |
When it has destroyed all formed things in this way, it spends itself too. |
Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. |
Then all happens as already described in the way beginning, “The upper space is all one with the lower space in a vast gloomy darkness …” (§42). |
Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. |
But here the world begins its reappearance with the Subhakiṇha Brahmā-world. |
Vehapphalato ca cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti. |
And beings falling from the Vehapphala Brahmā-world are reborn in the places beginning with the Subhakiṇha Brahmā-world. |
Tattha kappavināsakamahāmeghato yāva kappavināsakavātūpacchedo, idamekaṃ asaṅkhyeyyaṃ. |
63. Herein, the period from the time of the great cloud heralding the aeon’s destruction up till the ceasing of the aeon-destroying wind is one incalculable. |
Vātūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ - pe - imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. |
That from the ceasing of the wind up till the great cloud of rehabilitation is the second incalculable … These four incalculables make up one great aeon. |
Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ. |
This is how the destruction by wind and reconstitution should be understood. |
409.Kiṃkāraṇā evaṃ loko vinassati? |
64.What is the reason for the world’s destruction in this way? |
Akusalamūlakāraṇā. |
The [three] roots of the unprofitable are the reason. |
Akusalamūlesu hi ussannesu evaṃ loko vinassati. |
When any one of the roots of the unprofitable becomes conspicuous, the world is destroyed accordingly. |
So ca kho rāge ussannatare agginā vinassati. |
When greed is more conspicuous, it is destroyed by fire. |
Dose ussannatare udakena vinassati. |
When hate is more conspicuous, it is destroyed by water— |
Keci pana dose ussannatare agginā. |
though some say that it is destroyed by fire when hate is more conspicuous |
Rāge ussannatare udakenāti vadanti. |
and by water when greed is more conspicuous. |
Mohe ussannatare vātena vinassati. |
And when delusion is more conspicuous, it is destroyed by wind. |
Evaṃ vinassantopi ca nirantarameva sattavāre agginā vinassati. |
65.Destroyed as it is in this way, it is destroyed for seven turns in succession by fire |
Aṭṭhame vāre udakena. |
and the eighth turn by water; |
Puna sattavāre agginā. |
then again seven turns by fire |
Aṭṭhame vāre udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna sattavāre agginā nassati. |
and the eighth turn by water; then, when it has been seven times destroyed by water at each eighth [422] turn, it is again destroyed for seven turns by fire. |
Ettāvatā tesaṭṭhi kappā atītā honti. |
Sixty-three eons pass in this way. |
Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti. |
And now the air takes the opportunity to usurp the water’s turn for destruction, and in destroying the world it demolishes the Subhakiṇha Brahmā-world where the life span is the full sixty-four eons. |
410.Pubbenivāsaṃ anussarantopi ca kappānussaraṇako bhikkhu etesu kappesu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. |
66.Now, when a bhikkhu capable of recollecting eons is recollecting his former lives, then of such eons as these he recollects many eons of world contraction, many eons of world expansion, many eons of world contraction and expansion. |
Kathaṃ? |
How? |
"Amutrāsi"ntiādinā (dī. ni. 1.244) nayena. |
In the way beginning, There I was … |
Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. |
Herein, There I was: in that eon of contraction I was in that kind of becoming or generation or destiny or station of consciousness or abode of beings or order of beings. |
Evaṃnāmoti tisso vā phusso vā. |
67. So named: [such forenames as] Tissa, say, or Phussa. |
Evaṃgottoti kaccāno vā kassapo vā. |
Of such a race: [such family names as] Kaccāna, say, or Kassapa. |
Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. |
This is said of the recollection of his own name and race (surname) in his past existence. |
Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. |
But if he wants to recollect his own appearance at that time, or whether his life was a rough or refined one, or whether pleasure or pain was prevalent, or whether his life span was short or long, he recollects that too. |
Tenāha "evaṃvaṇṇo - pe - evamāyupariyanto"ti. |
Hence he said with such an appearance … such the end of my life span. |
Tattha evaṃvaṇṇoti odāto vā sāmo vā. |
68. Here, with such an appearance means fair or dark. |
Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. |
Such was my food: with white rice and meat dishes as food or with windfall fruits as food. |
Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. |
Such my experience of pleasure and pain: with varied experience of bodily and mental pleasure and pain classed as worldly and unworldly, and so on. |
Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā. |
Such the end of my life span: with such a life span of a century or life span of eighty-four thousand eons. |
So tato cuto amutra udapādinti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. |
69. And passing away from there, I reappeared elsewhere: having passed away from that becoming, generation, destiny, station of consciousness, abode of beings or order of beings, I again appeared in that other becoming, generation, destiny, station of consciousness, abode of beings or order of beings. |
Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. |
And there too I was: then again I was there in that becoming, generation, destiny, station of consciousness, abode of beings or order of beings. |
Evaṃnāmotiādi vuttanayameva. |
So named, etc., are as already stated. |
Apica yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. |
70.Furthermore, the words there I was refer to the recollection of one who has cast back retrospectively as far as he wishes, |
So tato cutoti paṭinivattantassa paccavekkhaṇaṃ, tasmā "idhūpapanno"ti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya "amutra udapādi"nti idaṃ vuttanti veditabbaṃ. |
and the words and passing away from there refer to his reviewing after turning forward again; consequently, the words I appeared elsewhere can be understood to be said with reference to the place of his reappearance next before his appearance here, which is referred to by the words I appeared here. |
Tatrāpāsinti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. |
But the words there too I was, etc., [423] are said in order to show the recollection of his name, race, etc., there in the place of his reappearance next before this appearance. |
So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. |
And passing away from there, I reappeared here: having passed away from that next place of reappearance, I was reborn here in this khattiya clan or brahman clan. |
Itīti evaṃ. |
71. Thus: so. |
Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. |
With its aspects and particulars: with its particulars consisting in name and race; with its aspects consisting in appearance, and so on. |
Nāmagottena hi satto tisso kassapoti uddisīyati. |
For it is by means of name and race that a being is particularized as, say Tissa Kassapa; |
Vaṇṇādīhi sāmo odātoti nānattato paññāyati. |
but his distinctive personality is made known by means of appearance, etc., as dark or fair. |
Tasmā nāmagottaṃ uddeso, itare ākārā. |
So the name and race are the particulars, while the others are the aspects. |
Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti. |
He recollects his manifold past lives: the meaning of this is clear. |
Pubbenivāsānussatiñāṇakathā niṭṭhitā. |
The explanation of the knowledge of recollection of past lives is ended. |
Cutūpapātañāṇakathā Table view Original pali |
411.Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya. |
72.As to the explanation of the knowledge of passing away and reappearance of beings, [here is the text: “He directs, he inclines, his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds: ‘These worthy beings who were ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, acquirers of kamma due to wrong view, have, on the breakup of the body, after death, appeared in a state of loss, in an unhappy destiny, in perdition in hell; but these worthy beings, who are well conducted in body, speech and mind, not revilers of Noble Ones, right in their views, acquirers of kamma due to right view, have, on the breakup of the body, after death, appeared in a happy destiny, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds” (D I 82). Herein,] to the knowledge of the passing away and reappearance: cutūpapātañāṇāya= cutiyā ca upapāte ca ñāṇāya (resolution of compound); |
Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti. |
[the meaning is,] for the kind of knowledge by means of which beings’ passing away and reappearance is known; for knowledge of the divine eye, is what is meant. |
Cittaṃ abhinīharati abhininnāmetīti parikammacittaṃ abhinīharati ceva abhininnāmeti ca. |
He directs, he inclines his mind: he both directs and inclines preliminary-work consciousness. |
Soti so katacittābhinīhāro bhikkhu. |
He is the bhikkhu who does the directing of his mind. |
Dibbenātiādīsu pana dibbasadisattā dibbaṃ. |
73.But as regards with the divine eye, etc., it is divine because of its similarity to the divine; |
Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. |
for deities have as divine eye the sensitivity that is produced by kamma consisting in good conduct and is unimpeded by bile, phlegm, blood, etc., and capable of receiving an object even though far off because it is liberated from imperfections. |
Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ. |
And this eye, consisting in knowledge, which is produced by the power of this bhikkhu’s energy in development, is similar to that, so it is “divine” because it is similar to the divine. |
Dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ. |
Also it is “divine” because it is obtained by means of divine abiding, and because it has divine abiding as its support. |
Ālokapariggahena mahājutikattāpi dibbaṃ. |
And it is “divine” because it greatly illuminates by discerning light. |
Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. |
And it is “divine” because it has a great range through seeing visible objects that are behind walls, and so on. |
Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ. |
All that should be understood according to the science of grammar. |
Dassanaṭṭhena cakkhu. |
It is an eye in the sense of seeing. |
Cakkhukiccakaraṇena cakkhumivātipi cakkhu. |
Also it is an eye since it is like an eye in its performance of an eye’s function. |
Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. |
It is purified since it is a cause of purification of view, owing to seeing passing away and reappearance. |
Yo hi cutimattameva passati, na upapātaṃ. |
74. One who sees only passing away and not reappearance |
So ucchedadiṭṭhiṃ gaṇhāti. |
assumes the annihilation view; |
Yo upapātamattameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. |
and one who sees only reappearance and not passing away assumes the view that a new being appears. |
Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati. |
But since one who sees both outstrips that twofold [false] view, |
Tasmāssa taṃdassanaṃ diṭṭhivisuddhihetu hoti. |
that vision of his is therefore a cause for purification of view. |
Ubhayampi cetaṃ buddhaputtā passanti. |
And the Buddhas’ sons see both of these. |
Tena vuttaṃ "cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha"nti. |
Hence it was said above: [424] “It is ‘purified’ since it is a cause of purification of view, owing to seeing passing away and reappearance.” |
Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. |
75. It surpasses the human in the seeing of visible objects by surpassing the human environment. Or it can be understood that it surpasses the human in surpassing the human fleshly eye. |
Tena dibbena cakkhunā visuddhena atikkantamānusakena. |
With that divine eye, which is purified and superhuman, |
Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi. |
he sees beings, he watches beings as men do with the fleshly eye. |
Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā. |
76.Passing away and reappearing: he cannot see them with the divine eye actually at the death moment of reappearance.17 |
Ye pana āsannacutikā idāni cavissanti, te cavamānā. |
But it is those who, being on the verge of death, will die now that are intended as “passing away” |
Ye ca gahitapaṭisandhikā sampatinibbattāva, te upapajjamānāti adhippetā. |
and those who have taken rebirth-linking and have just reappeared that are intended by “reappearing.” |
Te evarūpe cavamāne ca upapajjamāne ca passatīti dasseti. |
What is pointed out is that he sees them as such passing away and reappearing. |
Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte. |
77. Inferior: despised, disdained, looked down upon, scorned, on account of birth, clan, wealth, etc., because of reaping the outcome of delusion. |
Paṇīteti amohanissandayuttattā tabbiparīte. |
Superior: the opposite of that because of reaping the outcome of non-delusion. |
Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. |
Fair: having a desirable, agreeable, pleasing appearance because of reaping the outcome of non-hate. |
Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte. |
Ugly: having undesirable, disagreeable, unpleasing appearance because of reaping the outcome of hate; |
Anabhirūpe virūpetipi attho. |
unsightly, ill-favoured, is the meaning. |
Sugateti sugatigate. |
Happy in their destiny: gone to a happy destiny; |
Alobhanissandayuttattā vā aḍḍhe mahaddhane. |
or rich, very wealthy, because of reaping the outcome of non-greed. |
Duggateti duggatigate. |
Unhappy in their destiny: gone to an unhappy destiny; |
Lobhanissandayuttattā vā dalidde appannapāne. |
or poor with little food and drink because of reaping the outcome of greed. |
Yathākammupageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. |
78.Faring according to their deeds: moving on in accordance with whatever deeds (kamma) may have been accumulated. |
Tattha purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ. |
Herein, the function of the divine eye is described by the first expressions beginning with “passing away.” |
Iminā pana padena yathākammupagañāṇakiccaṃ. |
But the function of knowledge of faring according to deeds is described by this last expression. |
Tassa ca ñāṇassa ayamuppattikkamo, idha bhikkhu heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahādukkhamanubhavamāne. |
79.The order in which that knowledge arises is this. Here a bhikkhu extends light downwards in the direction of hell, and he sees beings in hell undergoing great suffering. |
Taṃ dassanaṃ dibbacakkhukiccameva. |
That vision is only the divine eye’s function. |
So evaṃ manasikaroti "kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī"ti. |
He gives it attention in this way, “After doing what deeds do these beings undergo this suffering? |
Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. |
” Then knowledge that has those deeds as its object arises in him in this way, “It was after doing this.” |
Tathā uparidevalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. |
Likewise he extends light upwards in the direction of the [sensual-sphere] divine world, and he sees beings in the Nandana Grove, the Missaka Grove, the Phārusaka Grove, etc., enjoying great good fortune. |
Tampi dassanaṃ dibbacakkhukiccameva. |
That vision also is only the divine eye’s function. |
So evaṃ manasikaroti "kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī"ti. |
He gives attention to it in this way, “After doing what deeds do these beings enjoy this good fortune? |
Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. |
” Then knowledge that has those deeds as its object arises in him in this way, “It was after doing this.” |
Idaṃ yathākammupagañāṇaṃ nāma. |
This is what is called knowledge of faring according to deeds. |
Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi. |
80.There is no special preliminary work for this. And as in this case, so too in the case of knowledge of the future; |
Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti. |
for these have the divine eye as their basis and their success is dependent on that of the divine eye. |
Kāyaduccaritenātiādīsu duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ. |
81.As to ill-conducted in body, etc., it is bad conduct (duṭṭhu caritaṃ), or it is corrupted conduct (duṭṭhaṃ caritaṃ) because it is rotten with defilements, thus it is ill-conduct (duccarita). |
Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ, itaresupi eseva nayo. |
The ill-conduct comes about by means of the body, or the ill-conduct has arisen due to the body, thus it is ill-conduct in body; so too with the rest. |
Samannāgatāti samaṅgībhūtā. |
Ill-conducted is endowed with ill-conduct. |
Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā akkosakā garahakāti vuttaṃ hoti. |
82.Revilers of Noble Ones: being desirous of harm for Noble Ones consisting of Buddhas, Paccekabuddhas, and disciples, and also of householders who are stream-enterers, they revile them with the worst accusations or with denial of their special qualities (see Ud 44 and MN 12); they abuse and upbraid them, is what is meant. |
Tattha natthi imesaṃ samaṇadhammo, assamaṇā eteti vadanto antimavatthunā upavadati. |
83. Herein, it should be understood that when they say, “They have no asceticism, they are not ascetics,” they revile them with the worst accusation; |
Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vātiādīni vadanto guṇaparidhaṃsanavasena upavadatīti veditabbo. |
and when they say, “They have no jhāna or liberation or path of fruition, etc.,” they revile them with denial of their special qualities. |
So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. |
And whether done knowingly or unknowingly it is in either case reviling of Noble Ones; |
Bhāriyaṃ kammaṃ ānantariyasadisaṃ saggāvaraṇañca maggāvaraṇañca, satekicchaṃ pana hoti. |
it is weighty kamma resembling that of immediate result, and it is an obstacle both to heaven and to the path. But it is remediable. |
Tassa āvibhāvatthaṃ idaṃ vatthu veditabbaṃ. |
84.The following story should be understood in order to make this clear. |
Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. |
An elder and a young bhikkhu, it seems, wandered for alms in a certain village. |
Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. |
At the first house they got only a spoonful of hot gruel. |
Therassa ca kucchivāto rujjhati. |
The elder’s stomach was paining him with wind. |
So cintesi "ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti, tāva naṃ pivāmī"ti. |
He thought, “This gruel is good for me; I shall drink it before it gets cold.” |
So manussehi ummāratthāya āhaṭe dārukhaṇḍe nisīditvā pivi. |
People brought a wooden stool to the doorstep, and he sat down and drank it. |
Itaro taṃ jigucchanto "atikhuddābhibhūto mahallako, amhākaṃ lajjitabbakaṃ akāsī"ti āha. |
The other was disgusted and remarked, “The old man has let his hunger get the better of him and has done what he should be ashamed to do.” |
Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha "atthi te, āvuso, imasmiṃ sāsane patiṭṭhā"ti? |
The elder wandered for alms, and on returning to the monastery he asked the young bhikkhu, “Have you any footing in this Dispensation, friend? |
Āma, bhante, sotāpanno ahanti. |
”— “Yes, venerable sir, I am a stream-enterer.” |
Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi. |
—“Then, friend, do not try for the higher paths; |
Khīṇāsavo tayā upavaditoti. |
one whose cankers are destroyed has been reviled by you.” |
So taṃ khamāpesi. |
The young bhikkhu asked for the elder’s forgiveness |
Tenassa taṃ kammaṃ pākatikaṃ ahosi. |
and was thereby restored to his former state. |
Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ukkuṭikaṃ nisīditvā "ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī"ti khamāpetabbo. |
85.So one who reviles a Noble One, even if he is one himself, should go to him; if he himself is senior, [426] he should sit down in the squatting position and get his forgiveness in this way, “I have said such and such to the venerable one; may he forgive me.” |
Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā "ahaṃ, bhante, tumhe idañcidañca avacaṃ, taṃ me khamathā"ti khamāpetabbo. |
If he himself is junior, he should pay homage, and sitting in the squatting position and holding out his hand palms together, he should get his forgiveness in this way, “I have said such and such to you, venerable sir; forgive me.” |
Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārikādike vā pesetvā khamāpetabbo. |
If the other has gone away, he should get his forgiveness either by going to him himself or by sending someone such as a co-resident. |
Sace ca nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhe vuttanayeneva paṭipajjitvā "ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā"ti vatvā khamāpetabbaṃ. |
86.If he can neither go nor send, he should go to the bhikkhus who live in that monastery, and, sitting down in the squatting position if they are junior, or acting in the way already described if they are senior, he should get forgiveness by saying, “Venerable sirs, I have said such and such to the venerable one named so and so; may that venerable one forgive me.” |
Sammukhā akhamantepi etadeva kattabbaṃ. |
And this should also be done when he fails to get forgiveness in his presence. |
Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā "ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato vippaṭisāro hoti, kiṃ karomī"ti vattabbaṃ. |
87.If it is a bhikkhu who wanders alone and it cannot be discovered where he is living or where he has gone, he should go to a wise bhikkhu and say, “Venerable sir, I have said such and such to the venerable one named so and so. When I remember it, I am remorseful. What shall I do? ” |
So vakkhati "tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā"ti. |
He should be told, “Think no more about it; the elder forgives you. Set your mind at rest.” |
Tenāpi ariyassa gatadisābhimukhena añjaliṃ paggahetvā khamatūti vattabbaṃ. |
Then he should extend his hands palms together in the direction taken by the Noble One and say, “Forgive me.” |
Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāvasivathikaṃ gantvāpi khamāpetabbaṃ. |
88.If the Noble One has attained the final Nibbāna, he should go to the place where the bed is, on which he attained the final Nibbāna, and should go as far as the charnel ground to ask forgiveness. |
Evaṃ kate neva saggāvaraṇaṃ, na maggāvaraṇaṃ hoti, pākatikameva hotīti. |
When this has been done, there is no obstruction either to heaven or to the path. He becomes as he was before. |
Micchādiṭṭhikāti viparītadassanā. |
89. Wrong in their views: having distorted vision. |
Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. |
Acquirers of kamma due to wrong view: those who have kamma of the various kinds acquired through wrong view, and also those who incite others to bodily kamma, etc., rooted in wrong view. |
Ettha ca vacīduccaritaggahaṇeneva ariyūpavāde manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. |
And here, though reviling of Noble Ones has already been included by the mention of verbal misconduct, and though wrong view has already been included by the mention of mental misconduct, it may be understood, nevertheless, that the two are mentioned again in order to emphasize their great reprehensibility. |
Mahāsāvajjo hi ariyūpavādo, ānantariyasadisattā. |
90.Reviling Noble Ones is greatly reprehensible because of its resemblance to kamma with immediate result. |
Vuttampi cetaṃ "seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye"ti (ma. ni. 1.149). |
For this is said: “Sāriputta, just as a bhikkhu possessing virtuous conduct, concentration and understanding could here and now attain final knowledge, so it is in this case, I say; if he does not abandon such talk and such thoughts and renounce such views, he will find himself in hell as surely as if he had been carried off and put there” (M I 71).18 [427] |
Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. |
And there is nothing more reprehensible than wrong view, |
Yathāha "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. |
according as it is said: “Bhikkhus, I do not see any one thing so reprehensible as wrong view” (A I 33). |
Micchādiṭṭhiparamāni, bhikkhave, vajjānī"ti (a. ni. 1.310). |
|
Kāyassa bhedāti upādiṇṇakkhandhapariccāgā. |
91. On the breakup of the body: on the giving up of the clung-to aggregates. |
Parammaraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe. |
After death: in the taking up of the aggregates generated next after that. |
Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. |
Or alternatively, on the breakup of the body is on the interruption of the life faculty, |
Parammaraṇāti cuticittato uddhaṃ. |
and after death is beyond the death consciousness. |
Apāyanti evamādi sabbaṃ nirayavevacanameva. |
92.A state of loss and the rest are all only synonyms for hell. |
Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. |
Hell is a state of loss (apāya) because it is removed (apeta) from the reason (aya)19 known as merit, which is the cause of [attaining] heaven and deliverance; or because of the absence (abhāva) of any origin (āya) of pleasures. |
Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. |
The destiny (gati, going), the refuge, of suffering (dukkha) is the unhappy destiny (duggati); or the destiny (gati) produced by kamma that is corrupted (duṭṭha) by much hate (dosa) is an unhappy destiny (duggati). |
Vivasā nipatanti ettha dukkaṭakārinoti vinipāto. |
Those who commit wrongdoings, being separated out (vivasa) fall (nipatanti) in here, thus it is perdition (vinipāta); |
Vinassantā vā ettha patanti saṃbhijjamānaṅgapaccaṅgātipi vinipāto. |
or alternatively, when they are destroyed (vinassanto), they fall (patanti) in here, all their limbs being broken up, thus it is perdition (vinipāta). |
Natthi ettha assādasaññito ayoti nirayo. |
There is no reason (aya) reckoned as satisfying here, thus it is hell (niraya). |
Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. |
93.Or alternatively, the animal generation is indicated by the mention of states of loss; |
Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. |
for the animal generation is a state of loss because it is removed from the happy destiny; but it is not an unhappy destiny because it allows the existence of royal nāgas (serpents), who are greatly honoured. |
Duggatiggahaṇena pettivisayaṃ. |
The realm of ghosts is indicated by the mention of the unhappy destiny; |
So hi apāyo ceva duggati ca, sugatito apetattā dukkhassa ca gatibhūtattā. |
for that is both a state of loss and an unhappy destiny because it is removed from the happy destiny and because it is the destiny of suffering; |
Na tu vinipāto asurasadisaṃ avinipatitattā. |
but it is not perdition because it is not a state of perdition such as that of the asura demons. |
Vinipātaggahaṇena asurakāyaṃ. |
The race of asura demons is indicated by the mention of perdition; |
So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. |
for that is both a state of loss and an unhappy destiny in the way already described, and it is called “perdition” (deprivation) from all opportunities. |
Nirayaggahaṇena avīciādianekappakāraṃ nirayamevāti. |
Hell itself in the various aspects of Avīci, etc., is indicated by the mention of hell. |
Upapannāti upagatā, tattha abhinibbattāti adhippāyo. |
Have … appeared: have gone to; have been reborn there, is the intention. |
Vuttavipariyāyena sukkapakkho veditabbo. |
94.The bright side should be understood in the opposite way. |
Ayaṃ pana viseso, tattha sugatiggahaṇena manussagatipi saṅgayhati. |
But there is this difference. Here the mention of the happy destiny includes the human destiny, |
Saggaggahaṇena devagatiyeva. |
and only the divine destiny is included by the mention of heavenly. |
Tattha sundarā gatīti sugati. |
Herein, a good (sundara) destiny (gati) is a happy destiny (sugati). |
Rūpādīhi visayehi suṭṭhu aggoti saggo. |
It is the very highest (suṭṭhu aggo) in such things as the objective fields comprising visible objects, etc., thus it is heavenly (sagga). |
So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. |
All that is a world (loka) in the sense of crumbling and disintegrating (lujjana-palujjana). This is the word meaning. |
"Iti dibbena cakkhunā"tiādi sabbaṃ nigamanavacanaṃ. |
Thus with the divine eye, etc., is all a summing-up phrase; |
Evaṃ dibbena cakkhunā - pe - passatīti ayamettha saṅkhepattho. |
the meaning here in brief is this: so with the divine eye … he sees. |
412.Evaṃ passitukāmena pana ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā "tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa"nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ. |
95. Now, a clansman who is a beginner and wants to see in this way should make sure that the jhāna, which has a kasiṇa as its object and is the basis for direct-knowledge, is made in all ways susceptible of his guidance. Then one of these three kasiṇas, that is to say, the fire kasiṇa, white kasiṇa, [428] or light kasiṇa, should be brought to the neighbourhood [of the arising of divine-eye knowledge]. |
Upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ. |
He should make this access jhāna his resort and stop there to extend [the kasiṇa]; |
Na tattha appanā uppādetabbāti adhippāyo. |
the intention is that absorption should not be aroused here; |
Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ. |
for if he does induce absorption, the [kasiṇa] will become the support for basic jhāna, but not for the [direct-knowledge] preliminary work. |
Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ. |
The light kasiṇa is the best of the three. |
Tasmā taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā upacārabhūmiyaṃyeva ṭhatvā vaḍḍhetabbaṃ. |
So either that, or one of the others, should be worked up in the way stated in the Description of the Kasiṇas, and it should be stopped at the level of access and extended there. |
Vaḍḍhanānayopi cassa tattha vuttanayeneva veditabbo. |
And the method for extending it should be understood in the way already described there too. |
Vaḍḍhitaṭṭhānassa antoyeva rūpagataṃ passitabbaṃ. |
It is only what is visible within the area to which the kasiṇa has been extended that can be seen. |
Rūpagataṃ passato panassa parikammassa vāro atikkamati. |
96. However, while he is seeing what is visible, the turn of the preliminary work runs out. |
Tato āloko antaradhāyati. |
Thereupon the light disappears. |
Tasmiṃ antarahite rūpagatampi na dissati. |
When that has disappeared, he no longer sees what is visible (cf. M III 158). |
Athānena punappunaṃ pādakajjhānameva pavisitvā tato vuṭṭhāya āloko pharitabbo. |
Then he should again and again attain the basic jhāna, emerge and pervade with light. |
Evaṃ anukkamena āloko thāmagato hotīti ettha āloko hotūti yattakaṃ ṭhānaṃ paricchindati, tattha āloko tiṭṭhatiyeva. |
In this way the light gradually gets consolidated till at length it remains in whatever sized area has been delimited by him in this way, “Let there be light here.” |
Divasampi nisīditvā passato rūpadassanaṃ hoti. |
Even if he sits watching all day he can still see visible objects. |
Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ. |
97.And here there is the simile of the man who set out on a journey by night with a grass torch. |
Eko kira rattiṃ tiṇukkāya maggaṃ paṭipajji. |
Someone set out on a journey by night, it seems, with a grass torch. |
Tassa sā tiṇukkā vijjhāyi. |
His torch stopped flaming. |
Athassa samavisamāni na paññāyiṃsu. |
Then the even and uneven places were no more evident to him. |
So taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā tiṇukkā puna ujjālesi. |
He stubbed the torch on the ground and it again blazed up. |
Sā pajjalitvā purimālokato mahantataraṃ ālokaṃ akāsi. |
In doing so it gave more light than before. |
Evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi. |
As it went on dying out and flaring up again, eventually the sun rose. |
Sūriye uṭṭhite ukkāya kammaṃ natthīti taṃ chaḍḍetvā divasampi agamāsi. |
When the sun had risen, he thought, “There is no further need of the torch,” and he threw it away and went on by daylight. |
Tattha ukkāloko viya parikammakāle kasiṇāloko. |
98.Herein, the kasiṇa light at the time of the preliminary work is like the light of the torch. |
Ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ. |
His no more seeing what is visible when the light has disappeared owing to the turn of the preliminary work running out while he is seeing what is visible is like the man’s not seeing the even and uneven places owing to the torch’s stopping flaming. |
Ukkāya ghaṃsanaṃ viya punappunaṃ pavesanaṃ. |
His repeated attaining is like the stubbing of the torch. |
Ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ. |
His more powerful pervasion with light by repeating the preliminary work is like the torch’s giving more light than before. |
Sūriyuṭṭhānaṃ viya thāmagatālokassa yathāparicchedena ṭhānaṃ. |
The strong light’s remaining in as large an area as he delimits is like the sun’s rising. |
Tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya parittālokaṃ chaḍḍetvā thāmagatenālokena divasampi rūpadassanaṃ. |
His seeing even during a whole day what is visible in the strong light after throwing the limited light away is like the man’s going on by day after throwing the torch away. |
Tattha yadā tassa bhikkhuno maṃsacakkhussa anāpāthagataṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ ñāṇacakkhussa āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti, tadā dibbacakkhu uppannaṃ hotīti veditabbaṃ. |
99.Herein, when visible objects that are not within the focus of the bhikkhu’s fleshly eye come into the focus of his eye of knowledge—that is to say, visible objects that are inside his belly, belonging to the heart basis, belonging to what is below the earth’s surface, behind walls, mountains and enclosures, or in another world-sphere—[429] and are as if seen with the fleshly eye, then it should be understood that the divine eye has arisen. |
Tadeva cettha rūpadassanasamatthaṃ, na pubbabhāgacittāni. |
And only that is capable of seeing the visible objects here, not the preliminary-work consciousnesses. |
Taṃ panetaṃ puthujjanassa paribandho hoti. |
100. But this is an obstacle for an ordinary man. |
Kasmā? |
Why? |
So hi yasmā yattha yattha āloko hotūti adhiṭṭhāti, taṃ taṃ pathavīsamuddapabbate vinivijjhitvāpi ekālokaṃ hoti, athassa tattha bhayānakāni yakkharakkhasādirūpāni passato bhayaṃ uppajjati. |
Because wherever he determines, “Let there be light,” it becomes all light, even after penetrating through earth, sea and mountains. Then fear arises in him when he sees the fearful forms of spirits, ogres, etc., that are there, |
Yena cittavikkhepaṃ patvā jhānavibbhantako hoti, tasmā rūpadassane appamattena bhavitabbaṃ. |
owing to which his mind is distracted and he loses his jhāna. So he needs to be careful in seeing what is visible (see M III 158). |
Tatrāyaṃ dibbacakkhuno uppattikkamo. |
101. Here is the order of arising of the divine eye: |
Vuttappakārametaṃ rūpamārammaṇaṃ katvā manodvārāvajjane uppajjitvā niruddhe tadeva rūpaṃ ārammaṇaṃ katvā cattāri pañca vā javanāni uppajjantīti sabbaṃ purimanayeneva veditabbaṃ. |
when mind-door adverting, which has made its object that visible datum of the kind already described, has arisen and ceased, then, making that same visible datum the object, all should be understood in the way already described beginning, “Either four or five impulsions impel …” (§5) |
Idhāpi pubbabhāgacittāni savitakkasavicārāni kāmāvacarāni. |
Here also the [three or four] prior consciousnesses are of the sense sphere and have applied and sustained thought. |
Pariyosāne atthasādhakacittaṃ catutthajjhānikaṃ rūpāvacaraṃ. |
The last of these consciousnesses, which accomplishes the aim, is of the fine-material sphere belonging to the fourth jhāna. |
Tena sahajātaṃ ñāṇaṃ sattānaṃ cutūpapāte ñāṇantipi dibbacakkhuñāṇantipi vuccatīti. |
Knowledge conascent with that is called “knowledge of the passing away and reappearance of beings” and “knowledge of the divine eye.” |
Cutūpapātañāṇakathā niṭṭhitā. |
The explanation of knowledge of passing away and reappearance is ended. |
Pakiṇṇakakathā Table view Original pali |
413 |
|
Iti pañcakkhandhavidū, pañca abhiññā avoca yā nātho; |
102. The Helper, knower of five aggregates, Had these five direct-knowledges to tell; |
Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā. |
When they are known, there are concerning them These general matters to be known as well. |
Etāsu hi yadetaṃ cutūpapātañāṇasaṅkhātaṃ dibbacakkhu, tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti. |
103. Among these, the divine eye, called knowledge of passing away and reappearance, has two accessory kinds of knowledge, that is to say, “knowledge of the future” and “knowledge of faring according to deeds.” |
Iti imāni ca dve iddhividhādīni ca pañcāti satta abhiññāñāṇāni idhāgatāni. |
So these two along with the five beginning with the kinds of supernormal power make seven kinds of direct-knowledge given here. |
Idāni tesaṃ ārammaṇavibhāge asammohatthaṃ – |
104. Now, in order to avoid confusion about the classification of their objects: |
Ārammaṇattikā vuttā, ye cattāro mahesinā; |
The Sage has told four object triads |
Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye. |
By means of which one can infer Just how these seven different kinds Of direct-knowledges occur. |
Tatrāyaṃ dīpanā. |
105. Here is the explanation. |
Cattāro hi ārammaṇattikā mahesinā vuttā. |
Four object triads have been told by the Greatest of the Sages. |
Katame cattāro? |
What four? |
Parittārammaṇattiko, maggārammaṇattiko, atītārammaṇattiko, ajjhattārammaṇattikoti (dha. sa. tikamātikā 13, 16, 19, 21). |
The limited-object triad, the path-object triad, the past- object triad, and the internal-object triad.20 |
414.Tattha iddhividhañāṇaṃ parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati. |
106. (1) Herein, knowledge of supernormal power [430] occurs with respect to seven kinds of object, that is to say, as having a limited or exalted, a past, future or present, and an internal or external object. |
Kathaṃ? |
How? |
Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti. |
When he wants to go with an invisible body after making the body dependent on the mind, and he converts the body to accord with the mind (XII.119), and he sets it, mounts it, on the exalted consciousness, then taking it that the [word in the] accusative case is the proper object,21 it has a limited object because its object is the material body. |
Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti. |
When he wants to go with a visible body after making the mind dependent on the body and he converts the mind to accord with the body and sets it, mounts it, on the material body, then taking it that the [word in the] accusative case is the proper object, it has an exalted object because its object is the exalted consciousness. |
Yasmā pana tadeva cittaṃ atītaṃ niruddhaṃ ārammaṇaṃ karoti, tasmā atītārammaṇaṃ hoti. |
107. But that same consciousness takes what has passed, has ceased, as its object, therefore it has a past object. |
Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti. |
In those who resolve about the future, as in the case of the Elder Mahā Kassapa in the Great Storing of the Relics, and others, it has a future object. |
Mahākassapatthero kira mahādhātunidhānaṃ karonto "anāgate aṭṭhārasavassādhikāni dvevassasatāni ime gandhā mā sussiṃsu, pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsū"ti (dha. sa. aṭṭha. 1434) adhiṭṭhahi. |
When the Elder Mahā Kassapa was making the great relic store, it seems, he resolved thus, “During the next two hundred and eighteen years in the future let not these perfumes dry up or these flowers wither or these lamps go out,” |
Sabbaṃ tatheva ahosi. |
and so it all happened. |
Assaguttatthero vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā udakasoṇḍiṃ divase divase purebhatte dadhirasaṃ hotūti adhiṭṭhāsi. |
When the Elder Assagutta saw the Community of Bhikkhus eating dry food in the Vattaniya Lodging he resolved thus, “Let the water pool become cream of curd every day before the meal,” |
Purebhatte gahitaṃ dadhirasaṃ hoti. |
and when the water was taken before the meal it was cream of curd; |
Pacchābhatte pākatikaudakameva (dha. sa. aṭṭha. 1434). |
but after the meal there was only the normal water.22 |
Kāyaṃ pana cittasannissitaṃ katvā adissamānena kāyena gamanakāle paccuppannārammaṇaṃ hoti. |
108. At the time of going with an invisible body after making the body dependent on the mind it has a present object. |
Kāyavasena cittaṃ, cittavasena vā kāyaṃ pariṇāmanakāle attano kumārakavaṇṇādinimmānakāle ca sakāyacittānaṃ ārammaṇakaraṇato ajjhattārammaṇaṃ hoti. |
At the time of converting the mind to accord with the body, or the body to accord with the mind, and at the time of creating one’s own appearance as a boy, etc., it has an internal object because it makes one’s own body and mind its object. |
Bahiddhā hatthiassādidassanakāle pana bahiddhārammaṇanti evaṃ tāva iddhividhañāṇassa sattasu ārammaṇesu pavatti veditabbā. |
But at the time of showing elephants, horses, etc., externally it has an external object. This is how, firstly, the kinds of supernormal power should be understood to occur with respect to the seven kinds of object. |
415.Dibbasotadhātuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. |
109.(2) Knowledge of the divine ear element occurs with respect to four kinds of object, that is to say, as having a limited, and a present, and an internal or external object. |
Kathaṃ? |
How? |
Tañhi yasmā saddaṃ ārammaṇaṃ karoti, saddo ca paritto, tasmā parittārammaṇaṃ hoti. |
Since it makes sound its object and since sound is limited (see Vibh 74), it therefore has a limited object.23 But since it occurs only by making existing sound its object, it has a present object. |
Vijjamānaṃyeva pana saddaṃ ārammaṇaṃ katvā pavattanato paccuppannārammaṇaṃ hoti. |
At the time of hearing sounds in one’s own belly it has an internal object. |
Taṃ attano kucchisaddasavanakāle ajjhattārammaṇaṃ. |
At the time of hearing the sounds of others it has an external object. |
Paresaṃ saddasavanakāle bahiddhārammaṇanti evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā. |
[431] This is how the knowledge of the divine ear element should be understood to occur with respect to the four kinds of object. |
416.Cetopariyañāṇaṃ parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati. |
110.(3) Knowledge of penetration of minds occurs with respect to eight kinds of object, that is to say, as having a limited, exalted or measureless object, path as object, and a past, future or present object, and an external object. |
Kathaṃ? |
How? |
Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti. |
At the time of knowing others’ sense-sphere consciousness it has a limited object. |
Rūpāvacaraarūpāvacaracittajānanakāle mahaggatārammaṇaṃ hoti. |
At the time of knowing their fine-material-sphere or immaterial-sphere consciousness it has an exalted object. |
Maggaphalajānanakāle appamāṇārammaṇaṃ hoti. |
At the time of knowing path and fruition it has a measureless object. |
Ettha ca puthujjano sotāpannassa cittaṃ na jānāti. |
And here an ordinary man does not know a stream- enterer’s consciousness, |
Sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ. |
nor does a stream-enterer know a once-returner’s, and so up to the Arahant’s consciousness. |
Arahā pana sabbesaṃ cittaṃ jānāti. |
But an Arahant knows the consciousness of all the others. |
Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo. |
And each higher one knows the consciousnesses of all those below him. This is the difference to be understood. |
Maggacittārammaṇakāle maggārammaṇaṃ hoti. |
At the time when it has path consciousness as its object it has path as object. |
Yadā pana atīte sattadivasabbhantare ca anāgate sattadivasabbhantare ca paresaṃ cittaṃ jānāti, tadā atītārammaṇaṃ anāgatārammaṇañca hoti. |
But when one knows another’s consciousness within the past seven days, or within the future seven days, then it has a past object and has a future object respectively. |
Kathaṃ paccuppannārammaṇaṃ hoti. |
111. How does it have a present object? |
Paccuppannaṃ nāma tividhaṃ – khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca. |
“Present” (paccuppanna) is of three kinds, that is to say, present by moment, present by continuity, and present by extent. |
Tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ. |
Herein, what has reached arising (uppāda), presence (ṭhiti), and dissolution (bhaṅga) is present by moment. |
Ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ. |
What is included in one or two rounds of continuity is present by continuity. |
Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. |
112. Herein, when someone goes to a well-lit place after sitting in the dark, an object is not clear at first; until it becomes clear, one or two rounds of continuity should be understood [to pass] meanwhile. |
Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. |
And when he goes into an inner closet after going about in a well-lit place, a visible object is not immediately evident at first; until it becomes clear, one or two rounds of continuity should be understood [to pass] meanwhile. |
Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ, ghaṇḍibherīākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā. |
When he stands at a distance, although he sees the alterations (movements) of the hands of washer-men and the alterations (movements) of the striking of gongs, drums, etc., yet he does not hear the sound at first (see Ch. XIV n. 22); until he hears it, one or two rounds of continuity should be understood [to pass] meanwhile. |
Evaṃ tāva majjhimabhāṇakā. |
This, firstly, is according to the Majjhima reciters. |
Saṃyuttabhāṇakā pana rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. |
113. The Saṃyutta reciters, however, say that there are two kinds of continuity, that is to say, material continuity and immaterial continuity: that a material continuity lasts as long as the [muddy] line of water touching the bank when one treads in the water takes to clear,24 as long as the heat of the body in one who has walked a certain extent takes to die down, as long as the blindness in one who has come from the sunshine into a room does not depart, as long as when, after someone has been giving attention to his meditation subject in a room and then opens the shutters by day and looks out, the dazzling in his eyes does not die down; |
Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmāti vadanti. |
and that an immaterial continuity consists in two or three rounds of impulsions. Both of these are [according to them] called “present by continuity.” |
Ekabhavaparicchinnaṃ pana addhāpaccuppannaṃ nāma. |
114. What is delimited by a single becoming (existence) is called present by extent, |
Yaṃ sandhāya bhaddekarattasutte "yo cāvuso, mano ye ca dhammā ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī"ti (ma. ni. 3.284) vuttaṃ. |
with reference to which it is said in the Bhaddekaratta Sutta: “Friends, the mind and mental objects are both what is present. Consciousness is bound by desire and greed for what is present. Because consciousness is bound by desire and greed he delights in that. When he delights in that, then he is vanquished with respect to present states” (M III 197). |
Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ. |
And here, “present by continuity” is used in the Commentaries |
Addhāpaccuppannaṃ sutte. |
while “present by extent” is used in the Suttas. |
Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti. |
115.Herein, some25 say that consciousness “present by moment” is the object of knowledge of penetration of minds. |
Kiṃ kāraṇā? |
What reason do they give? |
Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti. |
It is that the consciousness of the possessor of supernormal power and that of the other arise in a single moment. |
Idañca nesaṃ opammaṃ, yathā ākāse khitte pupphamuṭṭhimhi avassaṃ ekaṃ pupphaṃ ekassa vaṇṭena vaṇṭaṃ paṭivijjhati, evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti. |
Their simile is this: just as when a handful of flowers is thrown into the air, the stalk of one flower is probably struck by the stalk of another, and so too, when with the thought, “I will know another’s mind,” the mind of a multitude is adverted to as a mass, then the mind of one is probably penetrated by the mind of the other either at the moment of arising or at the moment of presence or at the moment of dissolution. |
Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati, yena ca jānāti. |
because even if one went on adverting for a hundred or a thousand years, there is never co- presence of the two consciousnesses, that is to say, of that with which he adverts and that [of impulsion] with which he knows, |
Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ. |
116. That, however, is rejected in the Commentaries as erroneous, and because the flaw of plurality of objects follows if presence [of the same object] to both adverting and impulsion is not insisted on. |
Santatipaccuppannaṃ pana addhāpaccuppannañca ārammaṇaṃ hotīti veditabbaṃ. |
What should be understood is that the object is present by continuity and present by extent. |
Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvittijavanavīthiparimāṇe kāle parassa cittaṃ, taṃ sabbampi santatipaccuppannaṃ nāma. |
117. Herein, another’s consciousness during a time measuring two or three cognitive series with impulsions extending before and after the [strictly] currently existing cognitive series with impulsions, is all called “present by continuity.” |
"Addhāpaccuppannaṃ pana javanavārena dīpetabba"nti saṃyuttaṭṭhakathāyaṃ vuttaṃ. |
But in the Saṃyutta Commentary it is said that “present by extent” should be illustrated by a round of impulsions. |
Taṃ suṭṭhu vuttaṃ. |
118. That is rightly said. |
Tatrāyaṃ dīpanā, iddhimā parassa cittaṃ jānitukāmo āvajjati, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. |
Here is the illustration. The possessor of supernormal- power who wants to know another’s mind adverts. The adverting [consciousness] makes [the other’s consciousness that is] present by moment its object and ceases together with it. |
Tato cattāri pañca vā javanāni. |
After that there are four or five impulsions, |
Yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittamārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti, addhāvasena paccuppannārammaṇattā. |
of which the last is the supernormal-power consciousness, the rest being of the sense sphere. That same [other’s] consciousness, which has ceased, is the object of all these too, and so they do not have different objects because they have an object that is “present by extent.” |
Ekārammaṇattepi ca iddhicittameva parassa cittaṃ jānāti, na itarāni. |
And while they have a single object it is only the supernormal-power consciousness that actually knows another’s consciousness, not the others, |
Yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti. |
just as in the eye-door it is only eye-consciousness that actually sees the visible datum, not the others. 119. |
Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti. |
So this has a present object in what is present by continuity and what is present by extent. |
Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati, tasmā addhāpaccuppannavasenevetaṃ paccuppannārammaṇanti veditabbaṃ. |
Or since what is present by continuity falls within what is present by extent, it can therefore be understood that it has a present object simply in what is present by extent. |
Parassa cittārammaṇattāyeva pana bahiddhārammaṇaṃ hotīti evaṃ cetopariyañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. |
It has an external object because it has only another’s mind as its object. This is how knowledge of penetration of minds should be understood to occur with respect to the eight kinds of objects. |
417.Pubbenivāsañāṇaṃ parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. |
120.(4) Knowledge of past lives occurs with respect to eight kinds of object, that is to say, as having a limited, exalted, or measureless object, path as object, a past object, and an internal, external, or not-so-classifiable object. |
Kathaṃ? |
How? |
Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti. |
At the time of recollecting sense-sphere aggregates it has a limited object. |
Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ. |
At the time of recollecting fine-material-sphere or immaterial-sphere aggregates it has an exalted object. |
Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle appamāṇārammaṇaṃ. |
At the time of recollecting a path developed, or a fruition realized, in the past either by oneself or by others, it has a measureless object. |
Bhāvitamaggameva anussaraṇakāle maggārammaṇaṃ. |
At the time of recollecting a path developed it has a path as object. |
Niyamato panetaṃ atītārammaṇameva. |
But it invariably has a past object. |
Tattha kiñcāpi cetopariyañāṇayathākammupagañāṇānipi atītārammaṇāni honti, atha kho tesaṃ cetopariyañāṇassa sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ. |
121.Herein, although knowledge of penetration of minds and knowledge of faring according to deeds also have a past object, still, of these two, the object of the knowledge of penetration of minds is only consciousness within the past seven days. |
Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. |
It knows neither other aggregates nor what is bound up with aggregates [that is, name, surname, and so on]. |
Maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ. |
It is said indirectly that it has a path as object since it has the consciousness associated with the path as its object. |
Yathākammupagañāṇassa ca atītaṃ cetanāmattameva ārammaṇaṃ. |
Also, the object of knowledge of faring according to deeds is simply past volition. |
Pubbenivāsañāṇassa pana atītā khandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi. |
But there is nothing, whether past aggregates or what is bound up with aggregates, that is not the object of knowledge of past lives; |
Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇagatikaṃ hotīti ayaṃ viseso veditabbo. |
for that is on a par with omniscient knowledge with respect to past aggregates and states bound up with aggregates. This is the difference to be understood here. |
Ayamettha aṭṭhakathānayo. |
122. This is the method according to the Commentaries here. |
Yasmā pana "kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammupagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo"ti (paṭṭhā. 1.1.404) paṭṭhāne vuttaṃ. |
But it is said in the Paṭṭhāna: “Profitable aggregates are a condition, as object condition, for knowledge of supernormal power, for knowledge of penetration of minds, for knowledge of past lives, for knowledge of faring according to deeds, and for knowledge of the future” (Paṭṭh I 154), |
Tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇā honti. |
and therefore four aggregates are also the objects of knowledge of penetration of minds and of knowledge of faring according to deeds. |
Tatrāpi yathākammupagañāṇassa kusalākusalā evāti. |
And there too profitable and unprofitable [aggregates are the object] of knowledge of faring according to deeds. |
Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ. |
123. At the time of recollecting one’s own aggregates it has an internal object. |
Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ. |
At the time of recollecting another’s aggregates it has an external object. |
"Atīte vipassī bhagavā ahosi. |
“In the past there was the Blessed One Vipassin. |
Tassa mātā bandhumatī, pitā bandhumā"tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti. |
His mother was Bhandumatī. His father was Bhandumant” (see D II 6–7), - At the time of recollecting [the concepts consisting in] name, race (surname) in the way beginning (before) and [the concept consisting in] the sign of the earth, etc., it has a not-so-classifiable object. |
Nāmagottanti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ. |
And here the name and race (surname, lineage) must be regarded not as the actual words but as the meaning of the words, which is established by convention and bound up with aggregates. |
Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti. |
For the actual words [434] are “limited” since they are included by the sound base, |
Yathāha "niruttipaṭisambhidā parittārammaṇā"ti (vibha. 749). |
according as it is said: “The discrimination of language has a limited object” (Vibh 304). |
Ayamettha amhākaṃ khanti. |
Our preference here is this. |
Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. |
This is how the knowledge of past lives should be understood to occur with respect to the eight kinds of object. |
418.Dibbacakkhuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. |
124.(5) Knowledge of the divine eye occurs with respect to four kinds of object, that is to say, as having a limited, a present, and an internal or external object. |
Kathaṃ? |
How? |
Tañhi yasmā rūpaṃ ārammaṇaṃ karoti, rūpañca parittaṃ, tasmā parittārammaṇaṃ hoti. |
Since it makes materiality its object and materiality is limited (see Vibh 62) it therefore has a limited object. |
Vijjamāneyeva ca rūpe pavattattā paccuppannārammaṇaṃ. |
Since it occurs only with respect to existing materiality it has a present object. |
Attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ. |
At the time of seeing materiality inside one’s own belly, etc., it has an internal object. |
Parassa rūpadassanakāle bahiddhārammaṇanti evaṃ dibbacakkhuñāṇassa catūsu ārammaṇesu pavatti veditabbā. |
At the time of seeing another’s materiality it has an external object. This is how the knowledge of the divine eye should be understood to occur with respect to the four kinds of object. |
419.Anāgataṃsañāṇaṃ parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. |
125.(6) Knowledge of the future occurs with respect to eight kinds of object, that is to say, as having a limited or exalted or immeasurable object, a path as object, a future object, and an internal, external, or not-so classifiable object. |
Kathaṃ? |
How? |
Tañhi "ayaṃ anāgate kāmāvacare nibbattissatī"ti jānanakāle parittārammaṇaṃ hoti. |
At the time of knowing this, “This one will be reborn in the future in the sense sphere,” it has a limited object. |
"Rūpāvacare arūpāvacare vā nibbattissatī"ti jānanakāle mahaggatārammaṇaṃ. |
At the time of knowing, “He will be reborn in the fine-material or immaterial sphere,” it has an exalted object. |
"Maggaṃ bhāvessati, phalaṃ sacchikarissatī"ti jānanakāle appamāṇārammaṇaṃ. |
At the time of knowing, “He will develop the path, he will realize fruition,” it has an immeasurable object. |
"Maggaṃ bhāvessati"cceva jānanakāle maggārammaṇaṃ. |
At the time of knowing, “He will develop the path,” it has a path as object too. |
Niyamato pana taṃ anāgatārammaṇameva. |
But it invariably has a future object. |
Tattha kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, atha kho tassa sattadivasabbhantarānāgataṃ cittameva ārammaṇaṃ. |
126. Herein, although knowledge of penetration of minds has a future object too, nevertheless its object is then only future consciousness that is within seven days; |
Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. |
for it knows neither any other aggregate nor what is bound up with aggregates. |
Anāgataṃsañāṇassa pubbenivāsañāṇe vuttanayena anāgate anārammaṇaṃ nāma natthi. |
But there is nothing in the future, as described under the knowledge of past lives (§121), that is not an object of knowledge of the future. |
"Ahaṃ amutra nibbattissāmī"ti jānanakāle ajjhattārammaṇaṃ. |
127. At the time of knowing, “I shall be reborn there,” it has an internal object. |
"Asuko amutra nibbattissatī"ti jānanakāle bahiddhārammaṇaṃ. |
At the time of knowing, “So-and-so will be reborn there,” it has an external object. |
"Anāgate metteyyo bhagavā uppajjissati (dī. ni. 3.107). |
But at the time of knowing name and race (surname) in the way beginning, “In the future the Blessed One Metteyya will arise. |
Subrahmā nāmassa brāhmaṇo pitā bhavissati. |
His father will be the brahman Subrahmā. |
Brahmavatī nāma brāhmaṇī mātā"tiādinā pana nayena nāmagottajānanakāle pubbenivāsañāṇe vuttanayeneva na vattabbārammaṇaṃ hotīti evaṃ anāgataṃsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. |
His mother will be the brahmani Brahmavatī” (see D III 76), it has a not-so-classifiable object in the way described under knowledge of past lives (§123). This is how the knowledge of the future should be understood. |
420.Yathākammupagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati. |
128.(7) Knowledge of faring according to deeds occurs with respect to five kinds of object, that is to say, as having a limited or exalted, a past, and an internal or external object. |
Kathaṃ? |
How? |
Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti. |
At the time of knowing sense-sphere kamma (deeds) it has a limited object. |
Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ. |
At the time of knowing fine-material-sphere or immaterial- sphere kamma it has an exalted object. |
Atītameva jānātīti atītārammaṇaṃ. |
Since it knows only what is past it has a past object. |
Attano kammaṃ jānanakāle ajjhattārammaṇaṃ. |
At the time of knowing one’s own kamma it has an internal object. |
Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti. |
At the time of knowing another’s kamma it has an external object. |
Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā. |
This is how the knowledge of faring according to deeds should be understood to occur with respect to the five kinds of object. |
Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ, taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti. |
129. And when [the knowledge] described here both as “having an internal object” and “having an external object” knows [these objects] now internally and now externally, it is then said that it has an internal-external object as well. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Abhiññāniddeso nāma |
concluding “The Description of Direct-knowledge” |
Terasamo paricchedo. |
The thirteenth chapter |
14. The aggregates Original pali |
|
Pali |
Nyanamoli thera - english |
Paññākathā Table view Original pali |
421.Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayanti ettha cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti. |
1.Now, concentration was described under the heading of consciousness in the stanza: When a wise man, established well in virtue, Develops consciousness and understanding (I.1). And that has been developed in all its aspects by the bhikkhu who is thus possessed of the more advanced development of concentration that has acquired with direct-knowledge the benefits [described in Chs. XII and XIII]. |
Tadanantarā pana paññā bhāvetabbā. |
But understanding comes next and that has still to be developed. |
Sā ca atisaṅkhepadesitattā viññātumpi tāva na sukarā, pageva bhāvetuṃ. |
Now, that is not easy, firstly even to know about, let alone to develop, when it is taught very briefly. |
Tasmā tassā vitthāraṃ bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti. |
In order, therefore, to deal with the detailed method of its development there is the following set of questions: |
Kā paññā, kenaṭṭhena paññā, kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, katividhā paññā, kathaṃ bhāvetabbā, paññābhāvanāya ko ānisaṃsoti? |
(i) What is understanding? (ii) In what sense is it understanding? (iii) What are its characteristic, function, manifestation, and proximate cause? (iv) How many kinds of understanding are there? (v) How is it developed? (vi) What are the benefits of developing understanding? |
422.Tatridaṃ vissajjanaṃ, kā paññāti paññā bahuvidhā nānappakārā. |
2.Here are the answers: (i) WHAT IS UNDERSTANDING? Understanding (paññā) is of many sorts and has various aspects. |
Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idha adhippetameva sandhāya vadāma. |
An answer that attempted to explain it all would accomplish neither its intention nor its purpose, and would, besides, lead to distraction; so we shall confine ourselves to the kind intended here, which is understanding consisting in insight knowledge associated with profitable consciousness. |
Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā. |
3.(ii) IN WHAT SENSE IS IT UNDERSTANDING? |
423.Kenaṭṭhena paññāti pajānanaṭṭhena paññā. |
It is understanding (paññā) in the sense of act of understanding (pajānana).1 |
Kimidaṃ pajānanaṃ nāma? |
What is this act of understanding? |
Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. |
It is knowing (jānana) in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijānana). |
Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve, saññā "nīlaṃ pītaka"nti ārammaṇasañjānanamattameva hoti. |
For though the state of knowing (jānana-bhāva) is equally present in perception (saññā), in consciousness (viññāṇa), and in understanding (paññā), nevertheless perception is only the mere perceiving of an object as, say, blue or yellow; |
"Aniccaṃ dukkhamanattā"ti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. |
it cannot bring about the penetration of its characteristics as impermanent, painful, and not-self. |
Viññāṇaṃ "nīlaṃ pītaka"nti ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti. |
Consciousness knows the objects as blue or yellow, and it brings about the penetration of its characteristics, |
Ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. |
but it cannot bring about, by endeavouring, the manifestation of the [supramundane] path. |
Paññā vuttanayavasena ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti, ussakkitvā maggapātubhāvañca pāpeti. |
Understanding knows the object in the way already stated, it brings about the penetration of the characteristics, and it brings about, by endeavouring, the manifestation of the path. |
Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu ajātabuddhidārako kahāpaṇānaṃ cittavicittadīghacaturassaparimaṇḍalabhāvamattameva jānāti, "idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata"nti na jānāti. |
4.Suppose there were three people, a child without discretion, a villager, and a money-changer, who saw a heap of coins lying on a money-changer’s counter. The child without discretion knows merely that the coins are figured and ornamented, long, square or round; he does not know that they are reckoned as valuable for human use and enjoyment. |
Gāmikapuriso cittavicittādibhāvaṃ jānāti, "idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata"nti ca. |
And the villager knows that they are figured and ornamented, etc., and that they are reckoned as valuable for human use and enjoyment; |
"Ayaṃ cheko, ayaṃ kūṭo, ayaṃ addhasāro"ti imaṃ pana vibhāgaṃ na jānāti. |
but he does not know such distinctions as, “This one is genuine, this is false, this is half-value.” |
Heraññiko sabbepi te pakāre jānāti, jānanto ca kahāpaṇaṃ oloketvāpi jānāti, ākoṭitassa saddaṃ sutvāpi, gandhaṃ ghāyitvāpi, rasaṃ sāyitvāpi, hatthena dhārayitvāpi, asukasmiṃ nāma gāme vā nigame vā nagare vā pabbate vā nadītīre vā katotipi, asukācariyena katotipi jānāti, evaṃsampadamidaṃ veditabbaṃ. |
The money-changer knows all those kinds, and he does so by looking at the coin, and by listening to the sound of it when struck, and by smelling its smell, tasting its taste, and weighing it in his hand, and he knows that it was made in a certain village or town or city or on a certain mountain or by a certain master. And this may be understood as an illustration. |
Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti, nīlādivasena ārammaṇassa upaṭṭhānākāramattagahaṇato. |
5. Perception is like the child without discretion seeing the coin, because it apprehends the mere mode of appearance of the object as blue and so on. |
Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāragahaṇato, uddhaṃpi ca lakkhaṇapaṭivedhasampāpanato. |
Consciousness is like the villager seeing the coin, because it apprehends the mode of the object as blue, etc., and because it extends further, reaching the penetration of its characteristics. |
Paññā heraññikassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāraṃ gahetvā, lakkhaṇapaṭivedhañca pāpetvā, tato uddhampi maggapātubhāvapāpanato. |
Understanding is like the money-changer seeing the coin, because, after apprehending the mode of the object as blue, etc., and extending to the penetration of the characteristics, it extends still further, reaching the manifestation of the path. |
Tasmā yadetaṃ sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. |
That is why “knowing in a particular mode separate from the modes of perceiving and cognizing.” |
Idaṃ pajānananti veditabbaṃ. |
this act of understanding should be understood as (above). |
Idaṃ sandhāya hi etaṃ vuttaṃ "pajānanaṭṭhena paññā"ti. |
For that is what the words “it is understanding in the sense of act of understanding” refer to. |
Sā panesā yattha saññāviññāṇāni, na tattha ekaṃsena hoti. |
6.However, it is not always to be found where perception and consciousness are.2 |
Yadā pana hoti, tadā avinibbhuttā tehi dhammehi "ayaṃ saññā, idaṃ viññāṇaṃ, ayaṃ paññā"ti vinibbhujjitvā alabbhaneyyanānattā sukhumā duddasā. |
But when it is, it is not disconnected from those states. And because it cannot be taken as disconnected thus: “This is perception, this is consciousness, this is understanding,” its difference is consequently subtle and hard to see. |
Tenāha āyasmā nāgaseno "dukkaraṃ, mahārāja, bhagavatā kata"nti. |
Hence the venerable Nāgasena said: “A difficult thing, O King, has been done by the Blessed One.” |
Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti? |
—“What, venerable Nāgasena, is the difficult thing that has been done by the Blessed One?” |
'Dukkaraṃ, mahārāja, bhagavatā kataṃ yaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta"'nti (mi. pa. 2.7.16). |
—“The difficult thing, O King, done by the Blessed One was the defining of the immaterial states of consciousness and its concomitants, which occur with a single object, and which he declared thus: ‘This is contact, this is feeling, this is perception, this is volition, this is consciousness’” (Mil 87). |
424.Kānassālakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana dhammasabhāvapaṭivedhalakkhaṇā paññā, dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā, asammohapaccupaṭṭhānā. |
7.(iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION AND PROXIMATE CAUSE? Understanding has the characteristic of penetrating the individual essences of states.3 Its function is to abolish the darkness of delusion, which conceals the individual essences of states. It is manifested as non-delusion. |
"Samāhito yathābhūtaṃ jānāti passatī"ti (a. ni. 10.2) vacanato pana samādhi tassā padaṭṭhānaṃ. |
Because of the words, “One who is concentrated knows and sees correctly” (A V 3), its proximate cause is concentration. |
Paññāpabhedakathā Table view Original pali |
425.Katividhā paññāti dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā. |
8.(iv) HOW MANY KINDS OF UNDERSTANDING ARE THERE? 1. Firstly, as having the characteristic of penetrating the individual essences of states, it is of one kind. |
Lokiyalokuttaravasena duvidhā. |
2. As mundane and supramundane it is of two kinds. |
Tathā sāsavānāsavādivasena, nāmarūpavavatthāpanavasena, somanassupekkhāsahagatavasena, dassanabhāvanābhūmivasena ca. |
3. Likewise as subject to cankers and free from cankers, and so on, 4. As the defining of mentality and of materiality, 5. As accompanied by joy or by equanimity, 6. As the planes of seeing and of development. |
Tividhā cintāsutabhāvanāmayavasena. |
7. It is of three kinds as consisting in what is reasoned, consisting in what is learnt (heard), and consisting in development. |
Tathā parittamahaggataappamāṇārammaṇavasena, āyāpāyaupāyakosallavasena, ajjhattābhinivesādivasena ca. |
8. Likewise as having a limited, exalted, or measureless object, 9. As skill in improvement, detriment, and means, 10. As interpreting the internal, and so on. |
Catubbidhā catūsu saccesu ñāṇavasena catupaṭisambhidāvasena cāti. |
11. It is of four kinds as knowledge of the four truths, 12. And as the four discriminations.4 |
426.Tattha ekavidhakoṭṭhāso uttānatthoyeva. |
9.1. Herein, the singlefold section is obvious in meaning. |
Duvidhakoṭṭhāse lokiyamaggasampayuttā lokiyā. |
2. As regards the twofold section, the mundane is that associated with the mundane path |
Lokuttaramaggasampayuttā lokuttarāti evaṃ lokiyalokuttaravasena duvidhā. |
So it is of two kinds as mundane and supramundane. and the supramundane is that associated with the supramundane path. |
Dutiyaduke āsavānaṃ ārammaṇabhūtā sāsavā. |
10. 3. In the second dyad, that subject to cankers is that which is the object of cankers. |
Tesaṃ anārammaṇā anāsavā. |
That free from cankers is not their object. |
Atthato panesā lokiyalokuttarāva hoti. |
This dyad is the same in meaning as the mundane and supramundane. |
Āsavasampayuttā sāsavā. |
the dyads subject to cankers, associated with cankers |
Āsavavippayuttā anāsavātiādīsupi eseva nayo. |
and free from cankers, and dissociated from cankers (Dhs 3), and so on. - The same method applies to (them). |
Evaṃ sāsavānāsavādivasena duvidhā. |
So it is of two kinds as subject to cankers and free from cankers, and so on. |
Tatiyaduke yā vipassanaṃ ārabhitukāmassa catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā, ayaṃ nāmavavatthāpanapaññā. |
11. 4. In the third dyad, when a man wants to begin insight, his understanding of the defining of the four immaterial aggregates is understanding as defining of mentality, |
Yā rūpakkhandhassa vavatthāpane paññā, ayaṃ rūpavavatthāpanapaññāti evaṃ nāmarūpavavatthāpanavasena duvidhā. |
and his understanding of the defining of the material aggregate is understanding as defining of materiality. So it is of two kinds as the defining of mentality and of materiality. |
Catutthaduke dvīsu kāmāvacarakusalacittesu soḷasasu ca pañcakanayena catukkajjhānikesu maggacittesu paññā somanassasahagatā. |
12. 5. In the fourth dyad, understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to sixteen5 of the kinds of path consciousness with four of the jhānas in the fivefold method, is accompanied by joy. |
Dvīsu kāmāvacarakusalacittesu catūsu ca pañcamajjhānikesu maggacittesu paññā upekkhāsahagatāti evaṃ somanassupekkhāsahagatavasena duvidhā. |
Understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to (the remaining) four kinds of path consciousness with the fifth jhānas is accompanied by equanimity. So it is of two kinds as accompanied by joy or by equanimity. |
Pañcamaduke paṭhamamaggapaññā dassanabhūmi. |
13. 6. In the fifth dyad, understanding belonging to the first path is the plane of seeing. |
Avasesamaggattayapaññā bhāvanābhūmīti evaṃ dassanabhāvanābhūmivasena duvidhā. |
Understanding belonging to the remaining three paths is the plane of development (see XXII.127). So it is of two kinds as the planes of seeing and of development. |
427.Tikesu paṭhamattike parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā cintāmayā. |
14. 7. As regards the triads, understanding acquired without hearing from another is that consisting in what is reasoned because it is produced by one’s own reasoning. |
Parato sutvā paṭiladdhapaññā sutavasena nipphannattā sutamayā. |
Understanding acquired by hearing from another is that consisting in what is heard, because it is produced by hearing. |
Yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā bhāvanāmayā. |
Understanding that has reached absorption, having been somehow produced by (meditative) development, is that consisting in development. |
Vuttañhetaṃ – |
And this is said: |
"Tattha katamā cintāmayā paññā? |
Herein, what is understanding consisting in what is reasoned? |
Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā - pe - saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakhantiṃ parato assutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā - pe - sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. |
In the spheres of work invented by ingenuity, or in the spheres of craft invented by ingenuity, or in the sorts of science invented by ingenuity, any preference, view, choice, opinion, judgment, liking for pondering over things, that concerns ownership of deeds (kamma) or is in conformity with truth or is of such kind as to conform with (the axioms) ‘Materiality is impermanent’ or ‘Feeling … perception … formations … consciousness is impermanent’ that one acquires without hearing it from another—that is called understanding consisting in what is reasoned. (In the spheres ) that one acquires by hearing it from another—that is called understanding consisting in what is learnt (heard). |
Sabbāpi samāpannassa paññā bhāvanāmayā paññā"ti (vibha. 768). |
And all understanding in anyone who has attained (an attainment) is understanding consisting in development (Vibh 324–25). |
Evaṃ cintāsutabhāvanāmayavasena tividhā. |
So it is of three kinds as consisting in what is thought out, in what is heard, and in development. |
Dutiyattike kāmāvacaradhamme ārabbha pavattā paññā parittārammaṇā. |
15. 8. In the second triad, the understanding that occurs contingent upon sense-sphere states has a limited object. |
Rūpāvacarārūpāvacare ārabbha pavattā mahaggatārammaṇā. |
That which occurs contingent upon fine-material-sphere states or immaterial-sphere states has an exalted object. |
Sā lokiyavipassanā. |
That is mundane insight. |
Nibbānaṃ ārabbha pavattā appamāṇārammaṇā. |
That which occurs contingent upon Nibbāna has a measureless object. |
Sā lokuttaravipassanāti evaṃ parittamahaggatāppamāṇārammaṇavasena tividhā. |
That is supramundane insight. So it is of three kinds as having a limited, an exalted, or a measureless object. |
Tatiyattike āyo nāma vuddhi, sā duvidhā anatthahānito atthuppattito ca. |
16. 9. In the third triad, it is increase that is called improvement. That is twofold as the elimination of harm and the arousing of good. |
Tattha kosallaṃ āyakosallaṃ. |
Skill in improvement is skill in these, |
Yathāha – |
according as it is said: |
"Tattha katamaṃ āyakosallaṃ? |
Herein, what is skill in improvement? |
Ime me dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti, ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti. |
When a man brings these things to mind both unarisen unprofitable things do not arise and arisen unprofitable things are abandoned in him; or when he brings these things to mind both unarisen profitable things arise |
Uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati āyakosalla"nti (vibha. 771). |
and arisen profitable things advance to growth, increase, development, and perfection in him. Whatever here is understanding, act of understanding [for words elided see Dhs 16] non-delusion, investigation of states, right view, is called skill in improvement (Vibh 325–26). |
Apāyoti pana avuddhi, sāpi duvidhā atthahānito ca anatthuppattito ca. |
17. Non-increase is what is called detriment. That also is twofold as the diminution of good and the arousing of harm. |
Tattha kosallaṃ apāyakosallaṃ. |
Skill in detriment is skill in these, |
Yathāha "tattha katamaṃ apāyakosallaṃ? |
according as it is said: “Herein, what is skill in detriment? |
Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjantī"tiādi (vibha. 771). |
When a man brings these things to mind, both unarisen profitable things do not arise …” (Vibh 326), and so on. |
Sabbattha pana tesaṃ tesaṃ dhammānaṃ upāyesu nibbattikāraṇesu taṃkhaṇappavattaṃ ṭhānuppattikaṃ kosallaṃ upāyakosallaṃ nāma. |
18.But in either of these cases any skill in means to cause the production of such and such things, which skill occurs at that moment and is aroused on that occasion, is what is called skill in means, |
Yathāha – "sabbāpi tatrupāyā paññā upāyakosalla"nti (vibha. 771). |
according as it is said: “And all understanding of means thereto is skill in means” (Vibh 326). |
Evaṃ āyāpāyaupāyakosallavasena tividhā. |
So it is of three kinds as skill in improvement, in detriment, and in means. |
Catutthattike attano khandhe gahetvā āraddhā vipassanā paññā ajjhattābhinivesā. |
19. 10. In the fourth triad, insight-understanding initiated by apprehending one’s own aggregates is interpreting the internal.6 |
Parassa khandhe bāhiraṃ vā anindriyabaddharūpaṃ gahetvā āraddhā bahiddhābhinivesā. |
That initiated by apprehending another’s aggregates or external materiality not bound up with the faculties, [that is, inanimate matter], is interpreting the external. |
Ubhayaṃ gahetvā āraddhā ajjhattabahiddhābhinivesāti evaṃ ajjhattābhinivesādivasena tividhā. |
That initiated by apprehending both is interpreting the internal and external. So it is of three kinds as interpreting the internal, and so on. |
428.Catukkesu paṭhamacatukke dukkhasaccaṃ ārabbha pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ. |
20. 11. As regards the tetrads, in the first tetrad, knowledge that occurs contingent upon the truth of suffering is knowledge of suffering; |
Dukkhasamudayaṃ ārabbha pavattaṃ ñāṇaṃ dukkhasamudaye ñāṇaṃ. |
knowledge that occurs contingent upon the origin of suffering is knowledge of the origin of suffering; |
Dukkhanirodhaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhe ñāṇaṃ. |
knowledge that occurs contingent upon the cessation of suffering is knowledge of the cessation of suffering; |
Dukkhanirodhagāminiṃ paṭipadaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇanti evaṃ catūsu saccesu ñāṇavasena catubbidhā. |
and knowledge that occurs contingent upon the way leading to the cessation of suffering is knowledge of the way leading to the cessation of suffering. So it is of four kinds as knowledge of the four truths. |
Dutiyacatukke catasso paṭisambhidā nāma atthādīsu pabhedagatāni cattāri ñāṇāni. |
21. 12. In the second tetrad, the four kinds of knowledge classed as that concerned with meaning, etc., are called the four discriminations. |
Vuttañhetaṃ – "atthe ñāṇaṃ atthapaṭisambhidā. |
For this is said: “Knowledge about meaning is the discrimination of meaning (attha- paṭisambhidā). |
Dhamme ñāṇaṃ dhammapaṭisambhidā. |
Knowledge about law is the discrimination of law (dhamma- paṭisambhidā). |
Tatradhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā. |
Knowledge about enunciation of language dealing with meaning and law is the discrimination of language (nirutti-paṭisambhidā). |
Ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā"ti (vibha. 718). |
Knowledge about kinds of knowledge is discrimination of perspicuity (paṭibhāna- paṭisambhidā)” (Vibh 293). |
Tattha atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ. |
22. Herein, meaning (attha) is briefly a term for the fruit of a cause (hetu). |
Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati. |
For in accordance with the cause it is served7 arrived at, reached, therefore it is called “meaning” (or “purpose”). |
Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā. |
But in particular the five things, namely, (i) anything conditionally produced, (ii) Nibbāna, (iii) the meaning of what is spoken, (iv) (kamma-) result, and (v) functional (consciousness), should be understood as meaning. |
Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. |
When anyone reviews that meaning, any knowledge of his, falling within the category (pabheda) concerned with meaning, is the discrimination of meaning. |
Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ. |
23.Law (dhamma) is briefly a term for a condition (paccaya). |
Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati. |
For since a condition necessitates (dahati) whatever it may be, makes it occur or allows it to happen, it is therefore called “law” (dhamma). |
Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā. |
But in particular the five things, namely, (i) any cause that produces fruit, (ii) the noble path, (iii) what is spoken, (iv) what is profitable, and (v) what is unprofitable, should be understood as law. |
Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. |
When anyone reviews that law, any knowledge of his, falling within the category concerned with law, is the discrimination of law. |
Ayameva hi attho abhidhamme – |
4.This same meaning is shown in the Abhidhamma : |
"Dukkhe ñāṇaṃ atthapaṭisambhidā. |
(a) “Knowledge about suffering is the discrimination of meaning. |
Dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā. |
Knowledge about the origin of suffering is the discrimination of law. [Knowledge about the cessation of suffering is the discrimination of meaning. Knowledge about the way leading to the cessation of suffering is the discrimination of law] … |
Hetumhi ñāṇaṃ dhammapaṭisambhidā. |
(b) “Knowledge about cause is the discrimination of law. |
Hetuphale ñāṇaṃ atthapaṭisambhidā. |
Knowledge about the fruit of a cause is the discrimination of meaning … |
Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā. |
(c) “whatever things are born, become, brought to birth, produced, completed, made manifest, |
Imesu dhammesu ñāṇaṃ atthapaṭisambhidā. |
Knowledge about (them) is the discrimination of meaning. |
Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. |
Knowledge about the things from which those things were born, became, were brought to birth, produced, completed, made manifest, is the discrimination of law … |
Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā. |
(d) “Knowledge about ageing and death is the discrimination of meaning. |
Jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā - pe - saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā. |
Knowledge about the origin of ageing and death is the discrimination of law. [Knowledge about the cessation of ageing and death is the discrimination of meaning. Knowledge about the way leading to the cessation of ageing and death is the discrimination of law. Knowledge about birth … becoming … clinging … craving … feeling … contact … the sixfold base … mentality- materiality … consciousness … knowledge about formations is the discrimination of meaning. Knowledge about the origin of formations is the discrimination of law.] Knowledge about the cessation of formations is the discrimination of meaning. |
Saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā. |
Knowledge about the way leading to the cessation of formations is the discrimination of law … |
Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ - pe - vedallaṃ. |
(e) “Here a bhikkhu knows the Dhamma (Law)—the Discourses, Songs, [Expositions, Stanzas, Exclamations, Sayings, Birth Stories, Marvels, and] Answers to Questions— |
Ayaṃ vuccati dhammapaṭisambhidā. |
this is called the discrimination of law. |
So tassa tasseva bhāsitassa atthaṃ jānāti 'ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho'ti. |
He knows the meaning of whatever is said thus: ‘This is the meaning of this that was said; this is the meaning of this that was said’— |
Ayaṃ vuccati atthapaṭisambhidā. |
this is called the discrimination of meaning … |
Katame dhammā kusalā? |
(f) “What states are profitable? |
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti - pe - ime dhammā kusalā. |
On an occasion when profitable consciousness of the sense sphere has arisen [that is accompanied by joy and associated with knowledge, having a visible datum as its object … or a mental datum as its object, or contingent upon whatever it may be, on that occasion there is contact … (for elision see Dhs §1) … there is non-wavering]— these things are profitable. |
Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā. |
Knowledge about these things is the discrimination of law. |
Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā"tiādinā (vibha. 719 ādayo) nayena vibhajitvā dassito. |
Knowledge about their result is the discrimination of meaning” … (Vibh 293–95).8 by the following analysis (above). |
Tatradhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro. |
25.Knowledge about enunciation of language dealing with meaning and law (§21): there is the language that is individual essence, the usage that has no exceptions,9 and deals with that meaning and that law. |
Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttīti evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. |
Any knowledge falling within the category concerned with the enunciation of that, with the speaking, with the utterance of that, concerned with the root-speech of all beings, the Magadhan language that is individual essence, in other words, the language of law (dhamma), [any knowledge that] as soon as it hears it spoken, pronounced, uttered, knows, “This is the individual-essence language; this is not the individual- essence language”—[such knowledge] is discrimination of language.10 |
Niruttipaṭisambhidāppatto hi phasso vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti jānāti. |
One who has reached the discrimination of language knows, on hearing the words “phasso, vedanā,” etc., that that is the individual-essence language, |
Phassā vedanoti evamādikaṃ pana ayaṃ na sabhāvaniruttīti. |
and on hearing “phassā, vedano,” etc., he knows that that is not the individual-essence language. |
Ñāṇesuñāṇanti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ, yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ paṭibhānapaṭisambhidāti attho. |
26.Knowledge about kinds of knowledge (§21): when a man is reviewing and makes any of the foregoing kinds of knowledge the object [of his knowledge], then any knowledge in him that has knowledge as its object is discrimination of perspicuity, and so is any knowledge about these aforesaid kinds of knowledge, which is concerned with details of their individual domains, functions, and so on. |
429.Catassopi cetā paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti sekkhabhūmiyañca asekkhabhūmiyañca. |
27.And these four kinds of discrimination can be placed in two categories: the plane of the trainer and the plane of the non-trainer. |
Tattha aggasāvakānaṃ mahāsāvakānañca asekkhabhūmiyaṃ pabhedagatā. |
Herein, those of the chief disciples and great disciples come into the category of the non-trainer’s plane. |
Ānandattheracittagahapatidhammikaupāsakaupāligahapatikhujjuttarāupāsikādīnaṃ sekkhabhūmiyaṃ. |
Those of the Elder Ānanda, the householder Citta, the layman Dhammika, the householder Upāli, the laywoman Khujjuttarā, etc., come into the category of the trainer’s plane. |
Evaṃ dvīsu bhūmīsu pabhedaṃ gacchantiyopi cetā adhigamena pariyattiyā savanena paripucchāya pubbayogena cāti imehi pañcahākārehi visadā honti. |
28.And though they come into the categories of the two planes thus, they are nevertheless distinguishable in five aspects, that is to say, as achievement, mastery of scriptures, hearing, questioning, and prior effort. |
Tattha adhigamo nāma arahattappatti. |
Herein, achievement is the reaching of Arahantship. |
Pariyatti nāma buddhavacanassa pariyāpuṇanaṃ. |
Mastery of scriptures is mastery of the Buddha’s word. |
Savanaṃ nāma sakkaccaṃ atthiṃ katvā dhammassavanaṃ. |
Hearing is learning the Dhamma carefully and attentively. |
Paripucchā nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā, pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomaṃ gotrabhusamīpaṃ, tāva vipassanānuyogo. |
Questioning is discussion of knotty passages and explanatory passages in the texts, commentaries, and so on. Prior effort is devotion to insight in the dispensation of former Buddhas, up to the vicinity of [the stages of] conformity and change-of- lineage by one who has practiced [the duty of] going [with the meditation subject on alms round] and coming back [with it].11 |
Apare āhu – |
29. Others have said: |
"Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo; |
A prior effort, and great knowledge, [Knowledge of] dialects, of scriptures, |
Paripucchā adhigamo, garusannissayo tathā; |
And questioning, and then achievement, And likewise waiting on a teacher, |
Mittasampatti cevāti, paṭisambhidapaccayā"ti. |
Success in friends—these are conditions Productive of discriminations. |
Tattha pubbayogo vuttanayova. |
30. Herein, prior effort is the same as that already stated. |
Bāhusaccaṃ nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā. |
Great learning is skill in some science or sphere of craft. |
Desabhāsā nāma ekasatavohārakusalatā. |
Dialects means skill in the hundred-and-one tongues, |
Visesena pana māgadhike kosallaṃ. |
particularly in that of Magadha. |
Āgamo nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ. |
Scriptures means mastery of the Buddha’s word, even if only of the Chapter of Similes.12 |
Paripucchā nāma ekagāthāyapi atthavinicchayapucchanaṃ. |
Questioning is questioning about defining the meaning of even a single stanza. |
Adhigamo nāma sotāpannatā vā - pe - arahattaṃ vā. |
Achievement is stream-entry … or Arahantship. |
Garusannissayo nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso. |
Waiting on a teacher is living with very learned intelligent teachers. |
Mittasampatti nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti. |
Success in friends is acquisition of friends such as that. |
Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti. |
31. Herein, Buddhas and Paccekabuddhas reach the discriminations through prior effort and through achievement. |
Sāvakā sabbānipi etāni kāraṇāni. |
Disciples do so through all these means. |
Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi. |
And there is no special way of developing a meditation subject in order to attain discriminations. |
Sekkhānaṃ pana sekkhaphalavimokkhantikā. |
But in trainers the attaining of the discriminations comes about next upon the liberation consisting in trainers’ fruition, |
Asekkhānaṃ asekkhaphalavimokkhantikāva paṭisambhidāppatti hoti. |
and in non-trainers it does so next upon the liberation consisting in non-trainers’ fruition. |
Tathāgatānaṃ hi dasabalāni viya ariyānaṃ ariyaphaleneva paṭisambhidā ijjhantīti imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti. |
For the discriminations come to success in Noble Ones only through the noble fruition as the ten powers do in Perfect Ones. So these were the discriminations referred to when it was said above: “It is of four kinds … as the four discriminations” (§8). |
Paññābhūmi-mūla-sarīravavatthānaṃ Table view Original pali |
430.Kathaṃ bhāvetabbāti ettha pana yasmā imāya paññāya khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmi. |
32. (v) HOW IS IT DEVELOPED? Now, tHE THINGS CLASSed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil of this understanding, |
Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ. |
and the [first] two purifications, namely, purification of virtue and purification of consciousness, are its roots, |
Diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ. |
while the five purifications, namely, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision, are the trunk. |
Tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā. |
Consequently, one who is perfecting these should first fortify his knowledge by learning and questioning about those things that are the “soil” after he has perfected the two purifications that are the “roots,” then he can develop the five purifications that are the “trunk.” |
Ayamettha saṅkhepo. |
This is in brief. |
431.Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ "khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī"ti, ettha khandhāti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti. |
The detail is as follows. 33.When it was said above “the things classed as aggregates, bases, elements, faculties, truths, dependent origination, etc., are the soil,” the aggregates here are the five aggregates, that is to say, the materiality aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, and the consciousness aggregate. |
Rūpakkhandhakathā Table view Original pali |
432.Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā rūpakkhandhoti veditabbaṃ. |
34.Herein, all kinds of states whatsoever that have the characteristic of “being molested” (ruppana) by cold, etc., taken all together should be understood as the materiality (rūpa) aggregate. |
Tadetaṃ ruppanalakkhaṇena ekavidhampi bhūtopādāyabhedato duvidhaṃ. |
1. That is of one kind with the characteristic of “being molested. ” 2. It is also of two kinds when classed as (a) primary entity (bhūta) and (b) derived [by clinging] (upādāya). |
Tattha bhūtarūpaṃ catubbidhaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. |
35.Herein (a) primary materiality is of four kinds as the earth element, water element, fire element, and air element. |
Tāsaṃ lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttāni. |
Their characteristic, function, and manifestation have been given under the definition of the four elements (XI.87, 93); |
Padaṭṭhānato pana tā sabbāpi avasesadhātuttayapadaṭṭhānā. |
but as to the proximate cause, each has the other three as its proximate cause. |
Upādārūpaṃ catuvīsatividhaṃ – cakkhu, sotaṃ, ghānaṃ, jivhā, kāyo, rūpaṃ, saddo, gandho, raso, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, hadayavatthu, kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāroti. |
36.(b) Derived materiality is of twenty-four kinds as eye, ear, nose, tongue, body, visible datum, sound, odour, flavour;13 femininity faculty, masculinity faculty, life faculty, heart-basis; bodily intimation, verbal intimation; space element; lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, ageing of matter, impermanence of matter, and physical nutriment. |
433.Tattha rūpābhighātārahatappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā cakkhu, rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ. |
37. 1. Herein, the eye’s characteristic is sensitivity of primary elements that is ready for the impact of visible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to see. 14 Its function is to pick up [an object]15 among visible data. It is manifested as the footing of eye- consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to see. |
Saddābhighātārahabhūtappasādalakkhaṇaṃ, sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā sotaṃ, saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ. |
38.2. The ear’s characteristic is sensitivity of primary elements that is ready for the impact of sounds; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to hear. Its function is to pick up [an object] among sounds. It is manifested as the footing of ear-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to hear. |
Gandhābhighātārahabhūtappasādalakkhaṇaṃ, ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā ghānaṃ, gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ. |
39.3. The nose’s characteristic is sensitivity of primary elements that is ready for the impact of odours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to smell. Its function is to pick up [an object] among odours. It is manifested as the footing of nose-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to smell. |
Rasābhighātārahabhūtappasādalakkhaṇā, sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā jivhā, rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā. |
40.4.The tongue’s characteristic is sensitivity of primary elements that is ready for the impact of flavours; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to taste. Its function is to pick up [an object] among flavours. It is manifested as the footing of tongue-consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to taste. |
Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo, phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā kāyo, phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno. |
41.5.The body’s characteristic is sensitivity of primary elements that is ready for the impact of tangible data; or its characteristic is sensitivity of primary elements originated by kamma sourcing from desire to touch. Its function is to pick up [an object] among tangible data. It is manifested as the footing of body- consciousness. Its proximate cause is primary elements born of kamma sourcing from desire to touch. |
434.Keci pana "tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesampī"ti vadanti. |
42.Some,16 however, say that the eye is sensitivity of primary elements that have fire in excess, and that the ear, nose, and tongue are sensitivity of primary elements that have [respectively] air, earth, and water in excess, and that the body is that of all [four equally]. |
Apare "tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ sotaghānajivhākāyā"ti vadanti. |
Others say that the eye is sensitivity of those that have fire in excess, and that the ear, nose, tongue, and body are [sensitivity] of those that have [respectively] aperture, air, water, and earth in excess. |
Te vattabbā "suttaṃ āharathā"ti. |
They should be asked to quote a sutta. |
Addhā suttameva na dakkhissanti. |
They will certainly not find one. |
Keci panettha "tejādīnaṃ guṇehi rūpādīhi anugayhabhāvato"ti kāraṇaṃ dassenti. |
43.But some give as their reason that it is because these [several sensitivities] are [respectively] aided by visible data, etc., as qualities of fire, and so on.17 |
Te vattabbā "ko panevamāharūpādayo tejādīnaṃ guṇā'ti. |
They should be asked, “But who has said that visible data, etc., are qualities of fire and so on? |
Avinibbhogavuttīsu hi bhūtesu ayaṃ imassa guṇo ayaṃ imassa guṇoti na labbhā vattu"nti. |
For it is not possible to say of primary elements, which remain always inseparable,18 that ‘This is a quality of this one, that is a quality of that one. ’” |
Athāpi vadeyyuṃ "yathā tesu tesu sambhāresu tassa tassa bhūtassa adhikatāya pathavīādīnaṃ sandhāraṇādīni kiccāni icchatha, evaṃ tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ rūpādayo tesaṃ guṇā"ti. |
44. Then they may say: “Just as you assume, from excess of some primary element in such and such material things, the [respective] functions of upholding (sandhāraṇa), etc., for earth, etc., so from finding visibility, etc., [respectively] in a state of excess19 in material things that have fire in excess, one may assume that visible data, etc., are [respectively] qualities of these.” |
Te vattabbā "iccheyyāma, yadi āpādhikassa āsavassa gandhato pathavīadhike kappāse gandho adhikataro siyā, tejādhikassa ca uṇhodakassa vaṇṇato sītudakassa vaṇṇo parihāyetha". |
They should be told: “We might assume it if there were more odour in cotton, which has earth in excess, than in fermented liquor, which has water in excess, and if the colour of cold water were weaker than the colour of hot water, which has heat in excess. |
Yasmā panetaṃ ubhayampi natthi, tasmā pahāyetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ, "yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayo avijjamānepi aññasmiṃ visesakāraṇe"ti gahetabbametaṃ. |
45.“But since neither of these is a fact, you should therefore give up conjecturing the difference to be in the supporting primary elements. Just as the natures of visible objects, etc., are dissimilar from each other though there is no difference in the primaries that form a single group, so too are eye-sensitivity, etc., though no other cause of their difference exists. ”20 This is how it should be taken. |
Kiṃ pana taṃ yaṃ aññamaññassa asādhāraṇaṃ? |
But what is it that is not common to them all?21 |
Kammameva nesaṃ visesakāraṇaṃ. |
It is the kamma itself that is the reason for their difference. |
Tasmā kammavisesato etesaṃ viseso, na bhūtavisesato. |
Therefore their difference is due to difference of kamma, not to difference of primary elements; |
Bhūtavisese hi sati pasādova na uppajjati. |
for if there were difference of primary elements, sensitivity itself would not arise, |
Samānānañhi pasādo, na visamānānanti porāṇā. |
since the Ancients have said: “Sensitivity is of those that are equal, not of those that are unequal.” |
435.Evaṃ kammavisesato visesavantesu ca etesu cakkhusotāni asampattavisayagāhakāni, attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā. |
46.Now, among these [sensitivities thus] possessed of difference due to differ- ence of kamma, the eye and the ear apprehend non-contiguous objective fields, since consciousness is caused even if the supporting [primaries] of the objective fields do not adhere to the [faculties’] own supporting primaries.22 |
Ghānajivhākāyā sampattavisayagāhakā, nissayavasena ceva, sayañca, attano nissayaṃ allīneyeva visaye viññāṇahetuttā. |
The nose, tongue and body apprehend contiguous objective fields, because consciousness is caused only if their objective fields’ [primaries] adhere to their own supporting [primaries], [that is to say, if the objective fields’ primaries adhere] as support [in the case of odours and flavours], and themselves [directly in the case of tangible data, which are identical with the three primaries excluding water]. |
436.Cakkhu cettha yadetaṃ loke nīlapakhumasamākiṇṇakaṇhasukkamaṇḍalavicittaṃ nīluppaladalasannibhaṃ cakkhūti vuccati. |
47. 1. There is what is called the “eye” in the world. That looks like a blue lotus petal and is surrounded by black eyelashes and varied with dark and light circles. |
Tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalānibyāpetvā dhāraṇanhāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇagandharasādīhi parivutaṃ pamāṇato ūkāsiramattaṃ cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. |
The eye [sensitivity as meant] here is to be found in the place in the middle of the black circle surrounded by the white circle in that [feature of the] eye with its accessories where there appears the image of the bodies of those who stand in front of it. It pervades the eye’s seven layers like oil sprinkled on seven layers of cotton. It is assisted by the four primary elements whose [respective] functions are upholding, cohering, maturing, and moving, as a warrior prince is by four nurses whose functions are holding, bathing, dressing, and fanning. It is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is furnished with colour, odour, flavour, etc. (see Ch. XVIII, §5); it is the size of a mere louse’s head; and it duly serves both as physical basis and as door for eye-consciousness, and the rest [of the consciousness of the cognitive series]. |
Vuttampi cetaṃ dhammasenāpatinā – |
48.And this is said by the General of the Dhamma: |
"Yena cakkhupasādena, rūpāni manupassati; |
“The sensitivity with which he sees a visible object |
Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama"nti. |
Is small and it is subtle, too, no bigger, than a louse’s head. ”(? ) |
Sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese sotaṃ vuttappakārāhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇādīhi parivutaṃ sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. |
49.2.The ear [sensitivity] is to be found inside the [feature of the] ear-hole with its accessories in the place that is shaped like a finger-stall and surrounded by fine brown hairs. It is assisted by the elements in the way aforesaid. It is consolidated by temperature, consciousness, and nutriment; it is maintained by life; it is equipped with colour, etc.; and it duly serves both as physical basis and as door for ear-consciousness, and the rest. |
Sasambhāraghānabilassa anto ajapadasaṇṭhāne padese ghānaṃ yathāvuttappakārupakārupatthambhanānupālanaparivāraṃ ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. |
50. 3. The nose [sensitivity] is to be found inside the [feature of the] nose-hole with its accessories in the place shaped like a goat’s hoof. It has assistance, consolidation and maintenance in the way aforesaid; and it duly serves both as physical basis and as door for nose-consciousness, and the rest. |
Sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese jivhā yathāvuttappakārupakārupatthambhanānupālanaparivārā jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati. |
51.4. The tongue [sensitivity] is to be found in the middle of the [feature of the] tongue with its accessories in the place shaped like a lotus petal tip. It has assistance, consolidation and maintenance in the way aforesaid; and it duly serves both as physical basis and as door for tongue-consciousness, and the rest. |
Yāvatā pana imasmiṃ kāye upādiṇṇarūpaṃ nāma atthi. |
52. 5. in this physical body where there is matter that is clung to. 23 |
Sabbattha kāyo kappāsapaṭale sneho viya vuttappakārupakārupatthambhanānupālanaparivārova hutvā kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati. |
the body [sensitivity] is to be found everywhere, like a liquid that soaks a layer of cotton. It has assistance, consolidation and maintenance in the way aforesaid too; and it duly serves both as physical basis and as door for body-consciousness, and the rest. |
Vammikaudakākāsagāmasivathikasaṅkhātasagocaraninnā viya ca ahisusumārapakkhīkukkurasiṅgālārūpādisagocaraninnāva ete cakkhādayoti daṭṭhabbā. |
53.Like snakes, crocodiles, birds, dogs, and jackals that gravitate to their own respective resorts, that is to say, termite-mounds, water, space, villages, and charnel grounds, so the eye, etc., should be regarded as gravitating to their own respective resorts, that is to say, visible data, and so on (cf. Dhs-a 314). |
437.Tato paresu pana rūpādīsu cakkhupaṭihananalakkhaṇaṃ rūpaṃ, cakkhuviññāṇassa visayabhāvarasaṃ, tasseva gocarapaccupaṭṭhānaṃ, catumahābhūtapadaṭṭhānaṃ. |
54. 6. As regards visible data, etc., which come next, a visible datum has the characteristic of impinging on the eye. Its function is to be the objective field of eye-consciousness. It is manifested as the resort of that too. Its proximate cause is the four great primaries. |
Yathā cetaṃ tathā sabbānipi upādārūpāni. |
And all the [following] kinds of derived materiality are the same as this. |
Yattha pana viseso atthi, tattha vakkhāma. |
Where there is a difference we shall mention it. |
Tayidaṃ nīlaṃ pītakantiādivasena anekavidhaṃ. |
This [visible datum] is of various kinds as “blue, yellow” (Dhs §617) and so on. |
Sotapaṭihananalakkhaṇo saddo, sotaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. |
55. 7. Sound has the characteristic of impinging on the ear. Its function is to be the object of ear-consciousness. It is manifested as the resort of that too. |
Bherisaddo mudiṅgasaddotiādinā nayena anekavidho. |
It is of various kinds as “drum sound, tabour sound” (Dhs §621) and so on. |
Ghānapaṭihananalakkhaṇo gandho, ghānaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. |
56. 8. Odour has the characteristic of impinging on the nose. Its function is to be the object of nose-consciousness. It is manifested as the resort of that too. |
Mūlagandho sāragandhotiādinā nayena anekavidho. |
It is of various kinds as “root odour, heartwood odour” (Dhs §625) and so on. |
Jivhāpaṭihananalakkhaṇo raso, jivhāviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. |
57. 9. Flavour has the characteristic of impinging on the tongue. Its function is to be the object of tongue-consciousness. It is manifested as the resort of that too. |
Mūlaraso khandharasotiādinā nayena anekavidho. |
It is of various kinds as “root flavour, trunk flavour” (Dhs §629) and so on. |
438.Itthibhāvalakkhaṇaṃ itthindriyaṃ, itthīti pakāsanarasaṃ, itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. |
58.10. The femininity faculty has the female sex as its characteristic. Its function is to show that “this is a female. ” It is manifested as the reason for the mark, sign, work, and ways of the female (cf. Dhs §633). |
Purisabhāvalakkhaṇaṃ purisindriyaṃ, purisoti pakāsanarasaṃ, purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. |
11. The masculinity faculty has the male sex as its characteristic. Its function is to show that “this is a male. ” It is manifested as the reason for the mark, sign, work, and ways of the male (cf. Dhs §634). |
Tadubhayampi kāyappasādo viya sakalasarīraṃ byāpakameva, na ca kāyapasādena ṭhitokāse ṭhitanti vā aṭṭhitokāse ṭhitanti vāti vattabbataṃ āpajjati, rūparasādayo viya aññamaññaṃ saṅkaro natthi. |
Both these last are coextensive with the whole body, as body-sensitivity is. But it does not follow that they have to be called either “located in the space where body-sensitivity is located” or “located in the space where that is not located. ” Like the natures of visible data, etc., these are not confoundable one with the other. 24 |
439.Sahajarūpānupālanalakkhaṇaṃ jīvitindriyaṃ, tesaṃ pavattanarasaṃ, tesaññeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbabhūtapadaṭṭhānaṃ. |
59.12. The life faculty has the characteristic of maintaining conascent kinds of matter. Its function is to make them occur. It is manifested in the establishing of their presence. Its proximate cause is primary elements that are to be sustained. |
Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni. |
And although it has the capacity consisting in the characteristic of maintaining, etc., yet it only maintains conascent kinds of matter at the moment of presence, as water does lotuses and so on. |
Yathāsakaṃ paccayuppannepi ca dhamme pāleti dhāti viya kumāraṃ. |
Though states (dhamma) arise due to their own conditions, it maintains them, as a wet-nurse does a prince. |
Sayaṃ pavattitadhammasambandheneva ca pavattati niyāmako viya. |
And it occurs itself only through its connection with the states that occur, like a pilot; |
Na bhaṅgato uddhaṃ pavattati, attano ca pavattayitabbānañca abhāvā. |
it does not cause occurrence after dissolution, because of its own absence and that of what has to be made to occur. |
Na bhaṅgakkhaṇe ṭhapeti, sayaṃ bhijjamānattā. |
It does not prolong presence at the moment of dissolution because it is itself dissolving, |
Khīyamāno viya vaṭṭisneho dīpasikhaṃ. |
like the flame of a lamp when the wick and the oil are getting used up. |
Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ, yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ. |
But it must not be regarded as destitute of power to maintain, make occur, and make present, because it does accomplish each of these functions at the moment stated (cf. Dhs §635). 25 |
440.Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ hadayavatthu, tāsaññeva dhātūnaṃ ādhāraṇarasaṃ, ubbahanapaccupaṭṭhānaṃ. |
60.13. The heart-basis has the characteristic of being the (material) support for the mind-element and for the mind-consciousness-element. Its function is to observe them. It is manifested as the carrying of them. |
Hadayassa anto kāyagatāsatikathāyaṃ vuttappakāraṃ lohitaṃ nissāya sandhāraṇādikiccehi bhūtehi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ manodhātumanoviññāṇadhātūnañceva taṃsampayuttadhammānañca vatthubhāvaṃ sādhayamānaṃ tiṭṭhati. |
It is to be found in dependence on the blood, of the kind described in the treatise on mindfulness of the body (VIII.111), inside the heart. It is assisted by the primaries with their functions of upholding, etc.; it is consolidated by temperature, consciousness, and nutriment; it is maintained by life; and it serves as physical basis for the mind-element and mind-consciousness- element, and for the states associated with them. 26 |
441.Abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā sahajarūpakāyathambhanasandhāraṇacalanassa paccayo ākāravikāro kāyaviññatti, adhippāyapakāsanarasā, kāyavipphandanahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānavāyodhātupadaṭṭhānā. |
61.14. Bodily intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated air element that causes the occurrence of moving forward, etc., which mode and alteration are a condition for the stiffening, upholding, and moving of the conascent material body. [448] Its function is to display intention. It is manifested as the cause of bodily excitement. Its proximate cause is the consciousness-originated air element. |
Sā panesā kāyavipphandanena adhippāyaviññāpanahetuttā, sayañca tena kāyavipphandanasaṅkhātena kāyena viññeyyattā "kāyaviññattī"ti vuccati. |
But it is called “bodily intimation” (kāya- viññatti) because it is the cause of the intimating (viññāpana) of intention by means of bodily excitement, and because it is itself intimatable through the body, in other words, through that bodily excitement. |
Tāya ca pana calitehi cittajarūpehi abhisambandhānaṃ utujādīnampi calanato abhikkamādayo pavattantīti veditabbā. |
Moving forward, etc., should be understood to occur owing to the movement of the [kinds of matter] that are temperature-born, etc., which are interlocked with the consciousness-born kinds moved by that [intimation]27 (See Dhs §636). |
Vacībhedapavattakacittasamuṭṭhānapathavīdhātuyā upādiṇṇaghaṭṭanassa paccayo ākāravikāro vacīviññatti, adhippāyappakāsanarasā, vacīghosahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānapathavīdhātupadaṭṭhānā. |
62. 15. Verbal intimation is the mode (conformation) and the alteration (deformation) in the consciousness-originated earth element that causes that occurrence of speech utterance which mode and alteration are a condition for the knocking together of clung-to matter. 28 Its function is to display intention. It is manifested as the cause of the voice in speech. Its proximate cause is the consciousness-originated earth element. |
Sā panesā vacīghosena adhippāyaviññāpanahetuttā, sayañca tāya vacīghosasaṅkhātāya vācāya viññeyyattā "vacīviññattī"ti vuccati. |
But it is called “verbal intimation” because it is the cause of the intimating of intention by means of the voice in speech, and because it is itself intimatable through speech, in other words, through that voice in speech. |
Yathā hi araññe ussāpetvā bandhagosīsādiudakanimittaṃ disvā udakamettha atthīti viññāyati, evaṃ kāyavipphandanañceva vacīghosañca gahetvā kāyavacīviññattiyopi viññāyanti. |
For, just as, on seeing a sign for water consisting of an ox skull, etc., hung up in the forest, it is intimated that “there is water here,” so too, on noticing either the bodily shaking or the voice in speech thus, they intimate. 29 (See Dhs §637.) |
442.Rūpaparicchedalakkhaṇā ākāsadhātu, rūpapariyantappakāsanarasā, rūpamariyādāpaccupaṭṭhānā, asamphuṭṭhabhāvacchiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā. |
63.16. The space element has the characteristic of delimiting matter. Its function is to display the boundaries of matter. It is manifested as the confines of matter; or it is manifested as untouchedness, as the state of gaps and apertures (cf. Dhs §638). Its proximate cause is the matter delimited. |
Yāya paricchinnesu rūpesu idamito uddhamadho tiriyanti ca hoti. |
And it is on account of it that one can say of material things delimited that “this is above, below, around, that. ” |
443.Adandhatālakkhaṇā rūpassa lahutā, rūpānaṃ garubhāvavinodanarasā, lahuparivattitāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. |
64.17. Lightness of matter has the characteristic of non-slowness. Its function is to dispel heaviness of matter. It is manifested as light transformability. Its proximate cause is light matter (cf. Dhs §639). |
Athaddhatālakkhaṇā rūpassa mudutā, rūpānaṃ thaddhabhāvavinodanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. |
18. Malleability of matter has the characteristic of non-stiffenedness. Its function is to dispel stiffness of matter. It is manifested as non-opposition to any kind of action. Its proximate cause is malleable matter (cf. Dhs §640). |
Sarīrakiriyānukūlakammaññabhāvalakkhaṇā rūpassakammaññatā, akammaññatāvinodanarasā, adubbalabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānā. |
19. Wieldiness of matter has the characteristic of wieldiness that is favourable to bodily action. Its function is to dispel unwieldiness. It is manifested as non- weakness. Its proximate cause is wieldy matter (cf. Dhs §641). |
Etā pana tisso na aññamaññaṃ vijahanti, evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo adandhatā lahuparivattippakāro rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa lahutā. |
65. These three, however, are not found apart from each other. Still their difference may be understood as follows. Lightness of matter is alteration of matter such as any light (agile) state in material instances, as in one who is healthy, any non-slowness, any manner of light transformability in them, which is originated by conditions that prevent any disturbance of elements capable of creating sluggishness of matter. |
Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu vasavattanabhāvamaddavappakāro rūpatthaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa mudutā. |
Malleability of matter is alteration of matter such as any malleable state in material instances, as in a well-pounded hide, any pliable manner consisting in amenableness to exercise of power over them in all kinds of work without distinction, which [449] is originated by conditions that prevent any disturbance of elements capable of creating stiffness of matter. |
Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa kammaññatāti evametāsaṃ viseso veditabbo. |
Wieldiness of matter is alteration of matter such as any wieldy state in material instances, as in well-refined gold, any manner in them consisting in favourableness to the work of the body, which is originated by conditions that prevent any disturbance of elements capable of creating unfavourableness to the work of the body. |
444.Ācayalakkhaṇo rūpassa upacayo, pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno, paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno. |
66.20. Growth of matter has the characteristic of setting up. Its function is to make material instances emerge in the first instance. It is manifested as launching; or it is manifested as the completed state. Its proximate cause is grown matter. |
Pavattilakkhaṇā rūpassa santati, anuppabandhanarasā, anupacchedapaccupaṭṭhānā, anuppabandhakarūpapadaṭṭhānā. |
21. Continuity of matter has the characteristic of occurrence. Its function is to anchor. It is manifested as non-interruption. Its proximate cause is matter that is to be anchored. |
Ubhayampetaṃ jātirūpassevādhivacanaṃ, ākāranānattato pana veneyyavasena ca "upacayo santatī"ti uddesadesanā katā. |
Both of these are terms for matter at its birth; but owing to difference of mode, and according to [different persons’] susceptibility to instruction, the teaching in the summary (uddesa) in the Dhammasaṅgaṇī is given as “growth and continuity” (cf. Dhs §596); |
Yasmā panettha atthato nānattaṃ natthi, tasmā imesaṃ padānaṃ niddese "yo āyatanānaṃ ācayo, so rūpassa upacayo. |
but since there is here no difference in meaning, consequently in the description (niddesa) of these words, “the setting up of the sense-bases is the growth of matter” and |
Yo rūpassa upacayo, sā rūpassa santatī"ti (dha. sa. 641-642) vuttaṃ. |
“the growth of matter is the continuity of matter” is said (Dhs §642, 732, 865). |
Aṭṭhakathāyampi "ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī"ti (dha. sa. aṭṭha. 641) vatvā "nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī"ti (dha. sa. aṭṭha. 641) upamā katā. |
67.And in the Commentary, after saying, “It is genesis that is called ‘setting up,’ increase that is called ‘growth,’ occurrence that is called ‘continuity,’” this simile is given: “Genesis as setting up is like the time when water comes up in a hole dug in a river bank; increase as growth is like the time when it fills [the hole]; occurrence as continuity is like the time when it overflows.” |
Upamāvasāne ca "evaṃ kiṃ kathitaṃ hoti? |
And at the end of the simile it is said: “So what is stated? |
Āyatanena ācayo kathito, ācayena āyatanaṃ kathita"nti vuttaṃ. |
Setting up is stated by sense-base; sense-base is stated by setting up.” |
Tasmā yā rūpānaṃ paṭhamābhinibbatti, sā ācayo. |
Consequently, it is the first genesis of material instances that is their setting up; |
Yā tesaṃ upari aññesampi nibbattamānānaṃ nibbatti, sā vaḍḍhiākārena upaṭṭhānato upacayo. |
the genesis also of others that are generated in addition to those is growth since it appears in the aspect of increase; |
Yā tesampi upari punappunaṃ aññesaṃ nibbattamānānaṃ nibbatti, sā anupabandhākārena upaṭṭhānato santatīti ca pavuccatīti veditabbā. |
the repeated genesis also of others that are generated in addition to those is continuity since it appears in the aspect of anchoring. This is how it should be understood to have been declared thus. |
Rūpaparipākalakkhaṇā jaratā, upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya, paripaccamānarūpapadaṭṭhānā. |
68.22. Ageing has the characteristic of maturing (ripening) material instances. Its function is to lead on towards [their termination]. It is manifested as the loss of newness without the loss of individual essence, like oldness in paddy. Its proximate cause is matter that is maturing (ripening). |
Khaṇḍiccādibhāvena dantādīsu vikāradassanato idaṃ pākaṭajaraṃ sandhāya vuttaṃ. |
This is said with reference to the kind of ageing that is evident through seeing alteration in teeth, etc., as their brokenness, and so on (cf. Dhs §644). |
Arūpadhammānaṃ pana paṭicchannajarā nāma hoti, tassā esa vikāro natthi, yā ca pathavī udakapabbatacandimasūriyādīsu avīcijarā nāma. |
But that of immaterial states, which has no such [visible] alteration, is called hidden ageing. And that in earth, water, rocks, the moon, the sun, etc., is called incessant ageing. [450] |
Paribhedalakkhaṇā rūpassa aniccatā, saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānā. |
69.23. Impermanence of matter has the characteristic of complete breaking up. Its function is to make material instances subside. It is manifested as destruction and fall (cf. Dhs §645). Its proximate cause is matter that is completely breaking up. |
445.Ojālakkhaṇo kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno. |
70.24. Physical nutriment has the characteristic of nutritive essence. Its function is to feed kinds of matter. It is manifested as consolidating. Its proximate cause is a physical basis that must be fed with physical food. |
Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ. |
It is a term for the nutritive essence by means of which living beings sustain themselves (cf. Dhs §646). |
446.Imāni tāva pāḷiyaṃ āgatarūpāneva. |
71.These, firstly, are the material instances that have been handed down in the texts.30 |
Aṭṭhakathāyaṃ pana balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpaṃ ekaccānaṃ matena middharūpanti evaṃ aññānipi rūpāni āharitvā "addhā munīsi sambuddho, natthi nīvaraṇā tavā"tiādīni (su. ni. 546) vatvā middharūpaṃ tāva natthiyevāti paṭikkhittaṃ. |
But in the Commentary, others have been added as follows: matter as power, matter as procreation, matter as birth, matter as sickness; and, in the opinion of some, matter as torpor. 31 In the first place, matter as torpor is rejected as non-existent by the words: Surely thou art a sage enlightened, There are no hindrances in thee (Sn 541). |
Itaresu rogarūpaṃ jaratāaniccatāggahaṇena gahitameva, jātirūpaṃ upacayasantatiggahaṇena, sambhavarūpaṃ āpodhātuggahaṇena, balarūpaṃ vāyodhātuggahaṇena gahitameva. |
As to the rest, matter as sickness is included by ageing and by impermanence; matter as birth by growth and continuity; matter as procreation, by the water element; and matter as power by the air element. |
Tasmā tesu ekampi visuṃ natthīti sanniṭṭhānaṃ kataṃ. |
So taken separately not even one of these exists: this was the agreement reached. |
Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ. |
So this derived matter of twenty-four sorts and the aforesaid matter of the primary elements, which is of four sorts, together amount to twenty-eight sorts, neither more nor less. |
447.Taṃ sabbampi na hetu ahetukaṃ hetuvippayuttaṃ sappaccayaṃ lokiyaṃ sāsavamevātiādinā nayena ekavidhaṃ. |
72.And all that [matter of twenty-eight sorts] is of one kind as “not-root-cause, root-causeless, dissociated from root-cause, with conditions, mundane, subject to cankers” (Dhs §584), and so on. |
Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena duvidhaṃ. |
It is of two kinds as internal and external, gross and subtle, far and near, produced (nipphanna) and unproduced, sensitive matter and insensitive matter, faculty and non-faculty, clung to and not-clung to, and so on. |
Tattha cakkhādipañcavidhaṃ attabhāvaṃ adhikicca pavattattā ajjhattikaṃ, sesaṃ tato bāhirattā bāhiraṃ. |
73. Herein, the five kinds beginning with the eye are internal because they occur as an integral part of the selfhood (in oneself); the rest are external because they are external to that selfhood (personality). |
Cakkhādīni nava āpodhātuvajjitā tisso dhātuyo cāti dvādasavidhaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ, sesaṃ tato viparītattā sukhumaṃ. |
The nine beginning with the eye and the three elements excepting the water element, making twelve kinds in all, are to be taken as gross because of impinging; the rest are subtle because they are the opposite of that. |
Yaṃ sukhumaṃ tadeva duppaṭivijjhasabhāvattā dūre, itaraṃ suppaṭivijjhasabhāvattā santike. |
What is subtle is far because it is difficult to penetrate, the other is near because it is easy to penetrate. |
Catasso dhātuyo, cakkhādīni terasa, kabaḷīkārāhāro cāti aṭṭhārasavidhaṃ rūpaṃ paricchedavikāralakkhaṇabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato nipphannaṃ, sesaṃ tabbiparītatāya anipphannaṃ. |
The eighteen kinds of matter, that is to say, the four elements, the thirteen beginning with the eye, and physical nutriment, are produced because they can be discerned through their own individual essences, having exceeded the [purely conceptual] states of [matter as] delimitation, [matter as] alteration, and [matter as] characteristic (see §77); the rest, being the opposite, are unproduced. |
Cakkhādipañcavidhaṃ rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā pasādarūpaṃ, itaraṃ tato viparītattā napasādarūpaṃ. |
The five kinds beginning with the eye are sensitive matter through their being conditions for the apprehension of visible data, etc., because they are, as it were, bright like the surface of a looking glass; the rest are insensitive matter because they are the opposite of that. |
Pasādarūpameva itthindriyādittayena saddhiṃ adhipatiyaṭṭhena indriyaṃ, sesaṃ tato viparītattā anindriyaṃ. |
Sensitive matter itself, together with the three beginning with the femininity faculty, is faculty in the sense of predominance; the rest are not-faculty because they are the opposite of that. |
Yaṃ kammajanti parato vakkhāma, taṃ kammena upādiṇṇattā upādiṇṇaṃ, sesaṃ tato viparītattā anupādiṇṇaṃ. |
What we shall later describe as “kamma-born” (§75 and XX.27) is clung to because that is “clung to,” [that is, acquired] by kamma. The rest are not-clung to because they are the opposite of that. |
448.Puna sabbameva rūpaṃ sanidassanakammajādīnaṃ tikānaṃ vasena tividhaṃ hoti. |
74. Again, all matter is of three kinds according to the visible (sanidassana) triad, the kamma-born triad, etc. (see Dhs 2). |
Tattha oḷārike rūpaṃ sanidassanasappaṭighaṃ, sesaṃ anidassanasappaṭighaṃ. |
Herein, as regards the gross, a visible datum is visible with impact; the rest are invisible with impact; |
Sabbampi sukhumaṃ anidassanaappaṭighaṃ. |
all the subtle kinds are invisible without impact. |
Evaṃ tāva sanidassanattikavasena tividhaṃ. |
So firstly it is of three kinds according to the visible triad. |
Kammajādittikavasena pana kammato jātaṃ kammajaṃ, tadaññapaccayajātaṃ akammajaṃ, nakutocijātaṃ neva kammajaṃ nākammajaṃ. |
75.According to the kamma-born triad, etc., however, that born from kamma is kamma-born; that born from a condition other than that is not-kamma-born; that not born from anything is neither-kamma-born-nor-not-kamma-born. |
Cittato jātaṃ cittajaṃ, tadaññapaccayajātaṃ acittajaṃ, nakutocijātaṃ neva cittajaṃ nācittajaṃ, āhārato jātaṃ āhārajaṃ, tadaññapaccayajātaṃ anāhārajaṃ, nakutocijātaṃ neva āhārajaṃ naanāhārajaṃ. |
That born from consciousness is consciousness-born; that born from a condition other than consciousness is not-consciousness-born; that not born from anything is neither-consciousness-born-nor-not-consciousness-born. That born from nutriment is nutriment-born; that born from a condition other than that is not-nutriment-born; that not born from anything is neither-nutriment- born-nor-not-nutriment-born. |
Ututo jātaṃ utujaṃ, tadaññapaccayajātaṃ anutujaṃ, nakutocijātaṃ neva utujaṃ naanutujanti evaṃ kammajādittikavasena tividhaṃ. |
That born from temperature is temperature-born; that born from a condition other than that is not-temperature-born; that not born from anything is neither- temperature-born-nor-not-temperature-born. So it is of three kinds according to the kamma-born triad, and so on. |
449.Puna diṭṭhādirūparūpādivatthādicatukkavasena catubbidhaṃ. |
76.Again, it is of four kinds as seen, etc., as concrete matter, etc., and as the physical basis tetrads, and so on. |
Tattha rūpāyatanaṃ diṭṭhaṃ nāma dassanavisayattā, saddāyatanaṃ sutaṃ nāma savanavisayattā, gandharasaphoṭṭhabbattayaṃ mutaṃ nāma sampattagāhakaindriyavisayattā, sesaṃ viññātaṃ nāma viññāṇasseva visayattāti evaṃ tāva diṭṭhādicatukkavasena catubbidhaṃ. |
Herein, the visible-data base is seen because it is the objective field of seeing. The sound base is heard because it is the objective field of hearing. The three, that is to say, odours, flavours, and tangible data, are sensed (lit. contacted) because they are the objective fields of faculties that take contiguous [objective fields]. The rest are cognized because they are the objective field of consciousness (cognition) only. So firstly it is of four kinds according to the seen, etc., tetrad. 32 |
Nipphannarūpaṃ panettha rūparūpaṃ nāma, ākāsadhātu paricchedarūpaṃ nāma, kāyaviññattiādi kammaññatāpariyantaṃ vikārarūpaṃ nāma, jātijarābhaṅgaṃ lakkhaṇarūpaṃ nāmāti evaṃ rūparūpādicatukkavasena catubbidhaṃ. |
77. Here, however, “produced matter” is concrete matter; the space-element is delimiting matter; those from “bodily intimation” up to “wieldiness” are matter as alteration; birth, ageing and dissolution are matter as characteristic. So it is of four kinds as concrete matter and so on. |
Yaṃ panettha hadayarūpaṃ nāma, taṃ vatthu na dvāraṃ. |
78.Here, however, what is called the materiality of the heart is physical basis, not door (see Dhs-a 82f.); |
Viññattidvayaṃ dvāraṃ na vatthu. |
the two intimations are door, not physical basis; |
Pasādarūpaṃ vatthu ceva dvārañca. |
sensitive matter is both physical basis and door; |
Sesaṃ neva vatthu na dvāranti evaṃ vatthādicatukkavasena catubbidhaṃ. |
the rest are neither physical basis nor door. So it is four kinds according to the physical basis tetrad. |
450.Puna ekajaṃ, dvijaṃ, tijaṃ, catujaṃ, nakutocijātanti imesaṃ vasena pañcavidhaṃ. |
79.Again, it is of five kinds as born of one, born of two, born of three, born of four, and not born of anything. |
Tattha kammajameva cittajameva ca ekajaṃ nāma. |
Herein, what is kamma-born only or consciousness-born only is called born of one. |
Tesu saddhiṃ hadayavatthunā indriyarūpaṃ kammajameva. |
Of these, materiality of the faculties, together with the heart-basis, is kamma- born only; |
Viññattidvayaṃ cittajameva. |
the two intimations are consciousness-born only. |
Yaṃ pana cittato ca ututo ca jātaṃ, taṃ dvijaṃ nāma, taṃ saddāyatanameva. |
But what is born [now] of consciousness and [now] of temperature is called born of two. That is the sound base only.33 |
Yaṃ utucittāhārehi jātaṃ, taṃ tijaṃ nāma, taṃ pana lahutādittayameva. |
What is born of temperature, consciousness, and nutriment is called born of three. But that is the three beginning with “lightness” only. |
Yaṃ catūhipi kammādīhi jātaṃ, taṃ catujaṃ nāma, taṃ lakkhaṇarūpavajjaṃ avasesaṃ hoti. |
What is born from the four beginning with kamma is called born of four. That is all the rest except “matter as characteristic. ” |
Lakkhaṇarūpaṃ pana nakutocijātaṃ. |
80.But “matter as characteristic” is called not born of anything. |
Kasmā? |
Why? |
Na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvayaṃ. |
Because there is no arising of arising, and the other two are the mere maturing and breakup of what has arisen. |
Yampi "rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ ākāsadhātu āpodhātu rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, kabaḷīkāro āhāro, ime dhammā cittasamuṭṭhānā"tiādīsu (dha. sa. 1201) jātiyā kutocijātattaṃ anuññātaṃ, taṃ pana rūpajanakapaccayānaṃ kiccānubhāvakkhaṇe diṭṭhattāti veditabbaṃ. |
Though in the passage, “The visible-data base, the sound base, the odour base, the flavour base, the tangible-data base, the space element, the water element, lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, and physical food—these states are consciousness-originated” (cf. Dhs §667) and so on, a state of birth [that is, growth] being born from somewhere can be understood as allowable since the point of view here is the moment when the conditions that are giving birth to the kinds of materiality are exercising their function. |
Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ. |
This, firstly, is the section of the detailed explanation dealing with the materiality aggregate. |
Viññāṇakkhandhakathā Table view Original pali |
451.Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho; yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho; yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho; yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabbo. |
81.Among the remaining aggregates, however, whatever has the characteristic of being felt34 should be understood, all taken together, as the feeling aggregate; and whatever has the characteristic of perceiving, all taken together, as the perception aggregate; and whatever has the characteristic of forming, all taken together, as the formations aggregate; and whatever has the characteristic of cognizing, all taken together, as the consciousness aggregate. |
Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma. |
Herein, since the rest are easy to understand when the consciousness aggregate has been understood, we shall therefore begin with the commentary on the consciousness aggregate. |
Yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabboti hi vuttaṃ. |
82. “Whatever has the characteristic of cognizing should be understood, all taken together, as the consciousness aggregate” was said above. |
Kiñca vijānanalakkhaṇaṃ viññāṇaṃ? |
And what has the characteristic of cognizing (vijānana)? |
Yathāha "vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī"ti (ma. ni. 1.449). |
Consciousness (viññāṇa); according as it is said, “It cognizes, friend, that is why ‘consciousness’ is said” (M I 292). |
Viññāṇaṃ cittaṃ manoti atthato ekaṃ. |
The words viññāṇa (consciousness), citta (mind, consciousness), and mano (mind) are one in meaning. |
Tadetaṃ vijānanalakkhaṇena sabhāvato ekavidhampi jātivasena tividhaṃ kusalaṃ, akusalaṃ, abyākatañca. |
[THE 89 KINDS OF CONSCIOUSNESS—SEE TABLE III] That same [consciousness], though one in its individual essence with the characteristic of cognizing, is threefold according to kind, namely, (I) profitable, (II) unprofitable, and (III) indeterminate. 35 |
452.Tattha kusalaṃ bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. |
83. I. Herein, the profitable is fourfold according to plane, namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane. 36 |
Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ. |
I. A. Herein, (1)–(8) that of the sense sphere is eightfold, being classified according to joy, equanimity, knowledge, and prompting, |
Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ. |
that is to say: (1) when accompanied-by-joy it is either associated-with-knowledge and unprompted, or (2) prompted; or (3) it is dissociated-from-knowledge and likewise [unprompted, or (4) prompted]; |
Upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ. |
and (5) when accompanied-by-equanimity it is either associated-with-knowledge and prompted, or (6) unprompted; or (7) it is dissociated-from-knowledge [453] and likewise [unprompted, or (8) prompted]. |
Yadā hi deyyadhammapaṭiggāhakādisampattiṃ aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho "atthi dinna"ntiādinayappavattaṃ (ma. ni. 1.441) sammādiṭṭhiṃ purakkhatvā asaṃsīdanto anussāhito parehi dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ cittaṃ asaṅkhāraṃ hoti. |
84.(1) When a man is happy on encountering an excellent gift to be given, or recipient, etc., or some such cause for joy, and by placing right view foremost that occurs in the way beginning “There is [merit in] giving” (M I 288), he unhesitatingly and unurged by others performs such merit as giving, etc., then his consciousness is accompanied by joy, associated with knowledge, and unprompted. |
Yadā pana vuttanayena haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvā amuttacāgatādivasena saṃsīdamāno vā parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhāraṃ hoti. |
(2) But when a man is happy and content in the way aforesaid, and, while placing right view foremost, yet he does it hesitantly through lack of free generosity, etc., or urged on by others, then his consciousness is of the same kind as the last but prompted; |
Imasmiñhi atthe saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ. |
for in this sense “prompting” is a term for a prior effort exerted by himself or others |
Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tatiyaṃ cittaṃ uppajjati. |
85.(3) But when young children have a natural habit due to seeing the behaviour of relatives and are joyful on seeing bhikkhus and at once give them whatever they have in their hands or pay homage, then the third kind of consciousness arises. |
Yadā pana "detha vandathāti" ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati. |
(4) But when they behave like this on being urged by their relatives, “Give; pay homage,” then the fourth kind of consciousness arises. |
Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. |
(5)–(8) But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the gift to be given, or in the recipient, etc., or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise. |
Evaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ kāmāvacarakusalaṃ veditabbaṃ. |
So sense-sphere profitable [consciousness] should be understood as of eight kinds, being classed according to joy, equanimity, knowledge, and prompting. |
Rūpāvacaraṃ pana jhānaṅgayogabhedato pañcavidhaṃ hoti. |
86.I. B. The consciousness of the fine-material sphere is fivefold, being classed according to association with the jhāna factors. |
Seyyathidaṃ, vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ, atikkantavitakkaṃ dutiyaṃ, tato atikkantavicāraṃ tatiyaṃ, tato virattapītikaṃ catutthaṃ, atthaṅgatasukhaṃ upekkhāsamādhiyuttaṃ pañcamanti. |
That is to say, (9) the first is associated with applied thought, sustained thought, happiness, bliss-(sukha), and concentration, (10) the second leaves out applied thought from that, (11) the third leaves out sustained thought from that, (12) the fourth makes happiness fade away from that, (13) the fifth is associated with equanimity and concentration, bliss-(sukha) having subsided. |
Arūpāvacaraṃ catunnaṃ āruppānaṃ yogavasena catubbidhaṃ. |
87. I. C. That of the immaterial sphere is fourfold by association with the four immaterial states; |
Vuttappakārena hi ākāsānañcāyatanajjhānena sampayuttaṃ paṭhamaṃ, viññāṇañcāyatanādīhi dutiyatatiyacatutthāni. |
for (14) the first is associated with the jhāna of the base consisting of boundless space in the way aforesaid, while (15)–(17) the second, third, and fourth, are [respectively] associated with those of the base consisting of boundless consciousness, and so on. |
Lokuttaraṃ catumaggasampayogato catubbidhanti evaṃ tāva kusalaviññāṇameva ekavīsatividhaṃ hoti. |
88.I. D. The supramundane is fourfold (18)–(21) by association with the four paths. So firstly, profitable consciousness itself is of twenty-one kinds. [454] |
Akusalaṃpana bhūmito ekavidhaṃ kāmāvacarameva, mūlato tividhaṃ lobhamūlaṃ dosamūlaṃ mohamūlañca. |
89. II. The unprofitable is one kind according to plane, being only of the sense sphere. It is of three kinds according to root, as (a) rooted in greed, (b) rooted in hate, and (c) rooted in delusion. |
Tattha lobhamūlaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ. |
90.II. (a) Herein, (22)–(29) that rooted in greed is of eight kinds, being classed according to joy, equanimity, [false] view, and prompting, |
Seyyathidaṃ, somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ. |
that is to say: (22) when accompanied by joy it is either associated-with-[false-]view and unprompted, or (23) prompted; or (24) it is dissociated-from-[false-]view and likewise [unprompted or (25) prompted]; |
Upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ. |
and (26) when accompanied-by-equanimity it is either associated- with-[false-]view and unprompted, or (27) prompted; or (28) it is dissociated-from- [false-]view and likewise [unprompted, or (29) prompted]. |
Yadā hi "natthi kāmesu ādīnavo"ti (ma. ni. 1.469) ādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittaṃ uppajjati. |
91.(22) When a man is happy and content in placing wrong view foremost of the sort beginning “There is no danger in sense desires” (M I 307), and either enjoys sense desires with consciousness that in its own individual essence is eager without being urged, or believes auspicious sights, etc., have a [real substantial] core, then the first kind of unprofitable consciousness arises (23); |
Yadā mandena samussāhitena cittena, tadā dutiyaṃ. |
when it is with consciousness that is sluggish and urged on, then it is the second kind (24). |
Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. |
But when a man is happy and content only, without placing wrong view foremost, and indulges in sexual intercourse, or covets others’ good fortune, or steals others’ goods, with consciousness that in its own individual essence is eager without being urged, then it is the third kind (25). |
Yadā mandena samussāhitena cittena, tadā catutthaṃ. |
When it is with consciousness that is sluggish and urged on, then it is the fourth kind (26)–(29). |
Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti evaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ. |
But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the sense desires, or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise. So that rooted in greed should be understood as of eight kinds, being classed according to joy, equanimity, [false] view and prompting. |
Dosamūlaṃ pana domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ sasaṅkhāranti duvidhameva hoti, tassa pāṇātipātādīsu tikkhamandappavattikāle pavatti veditabbā. |
92.II. (b) That rooted in hate is of two kinds: (30)–(31) being accompanied-by-grief and associated-with-resentment, it is either prompted or unprompted. It should be understood to occur at the times when [consciousness] is either keen [if unprompted] or sluggish [if prompted] in the killing of living things, and so on. |
Mohamūlaṃ upekkhāsahagataṃ vicikicchāsampayuttaṃ uddhaccasampayuttañcāti duvidhaṃ. |
93.II. (c) That rooted in delusion is of two kinds: (32)–(33) being accompanied-by- equanimity, it is either associated-with uncertainty or associated-with-agitation. |
Tassa sanniṭṭhānavikkhepakāle pavatti veditabbāti evaṃ akusalaviññāṇaṃ dvādasavidhaṃ hoti. |
It should be understood to occur at the time of indecision or of distraction. So unprofitable consciousness is of twelve kinds. |
454.Abyākataṃ jātibhedato duvidhaṃ vipākaṃ kiriyañca. |
94.III. The indeterminate is of two kinds: (i) resultant and (ii) functional. |
Tattha vipākaṃ bhūmito catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. |
Herein, III. i. resultant is of four kinds according to plane; namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane. |
Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākañca. |
Herein, III. i. A. that of the sense sphere is of two kinds, namely, (a) profitable result and (b) unprofitable result. |
Kusalavipākampi duvidhaṃ ahetukaṃ sahetukañca. |
And III. i. A. (a) the profitable resultant is of two kinds, namely, (1) without root-cause and (2) with root-cause. |
Tattha alobhādivipākahetuvirahitaṃ ahetukaṃ, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā dve manoviññāṇadhātuyo cāti aṭṭhavidhaṃ. |
95.III. i. A. (a) i. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. It is of eight kinds as (34) eye-consciousness (35)–(38), ear-, nose-, tongue-, and body-consciousness (39), mind-element with the function of receiving (40)–(41), the two mind-consciousness-elements with the functions of investigating, and so on. [455] |
Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ. |
96.Herein, (34) eye-consciousness has the characteristic of being supported by the eye and cognizing visible data. Its function is to have only visible data as its object. It is manifested as occupation with visible data. Its proximate cause is the departure of (70) the functional mind-element that has visible data as its object. |
Sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni, saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddārammaṇādīnaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni. |
(35)–(38) Ear-, nose-, tongue-, and body-consciousness [respectively] have the characteristic of being supported by the ear, etc., and of cognizing sounds, and so on. Their functions are to have only sounds, etc., as their [respective] objects. They are manifested as occupation with [respectively] sounds, and so on. Their proximate cause is the departure of (70) the functional mind-element that has [respectively] sounds, etc., as its object. |
Cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā manodhātu, rūpādisampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā. |
97. (39) [The resultant] mind-element has the characteristic of cognizing [respectively] visible data, etc., immediately next to (34)–(38) eye-consciousness, and so on. Its function is to receive visible data, and so on. It is manifested as the state [of receiving] corresponding to that [last-mentioned function]. 37 Its proximate cause is the departure of eye-consciousness, and so on. |
Ahetukavipākā saḷārammaṇavijānanalakkhaṇā duvidhāpi santīraṇādikiccā manoviññāṇadhātu, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānā. |
(40)–(41) Also the twofold resultant mind-consciousness-element without root- cause with the function of investigating, etc., has as its characteristic the cognizing of the six kinds of objects. Its function is that of investigating, and so on. It is manifested as the state [of investigating] corresponding to that [last- mentioned function]. Its proximate cause is the heart-basis. |
Somanassupekkhāyogato pana dvipañcaṭṭhānabhedato ca tassā bhedo. |
98.But it is classed according to its association with joy or with equanimity, and according to its being divisible into that with two positions and that with five positions [in the cognitive series]. |
Etāsu hi ekā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassasampayuttā hutvā santīraṇatadārammaṇavasena pañcadvāre ceva javanāvasāne ca pavattanato dviṭṭhānā hoti. |
For of these, (40) one is associated-with- joy because of its presence when entirely desirable objects occur; and it has two positions [in the cognitive series] because it occurs as investigating at the five doors and as registration at the end of impulsion. |
Ekā iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsampayuttā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcaṭṭhānā hoti. |
(41) The other kind is associated-with-equanimity because of its presence when desirable-neutral objects occur, and it has five positions since it occurs as investigation, registration, rebirth-linking, life-continuum, and death. |
Aṭṭhavidhampi cetaṃ ahetukavipākaviññāṇaṃ niyatāniyatārammaṇattā duvidhaṃ. |
99.And this eightfold resultant consciousness without root-cause is of two kinds as well because of having an invariable object and a variable object. |
Upekkhāsukhasomanassabhedato tividhaṃ. |
It is of three kinds as classed according to [bodily] pleasure, [mental] joy, and equanimity. |
Viññāṇapañcakaṃ hettha niyatārammaṇaṃ yathākkamaṃ rūpādīsuyeva pavattito, sesaṃ aniyatārammaṇaṃ. |
For (34)–(38) the five consciousnesses have each an invariable object since they occur respectively only with respect to visible data, and so on. The others (39)–(41) have a variable object. |
Tatra hi manodhātu pañcasupi rūpādīsu pavattati, manoviññāṇadhātudvayaṃ chasūti. |
For here (39) the mind-element occurs with respect to the five beginning with visible data, and (40)–(41) the two mind-consciousness-elements occur with respect to [all] six. |
Kāyaviññāṇaṃ panettha sukhayuttaṃ, dviṭṭhānā manoviññāṇadhātu somanassayuttā, sesaṃ upekkhāyuttanti. |
Here, however, body-consciousness is associated with [bodily] pleasure. The mind-consciousness-element (40) with two positions is associated with [mental] joy; the other (41) is associated with equanimity. |
Evaṃ tāva kusalavipākāhetukaṃ aṭṭhavidhaṃ veditabbaṃ. |
So firstly, the profitable resultant without root-cause should be understood as of eight kinds. |
Alobhādivipākahetusampayuttaṃ pana sahetukaṃ, taṃ kāmāvacarakusalaṃ viya somanassādi bhedato aṭṭhavidhaṃ. |
100. III.i. A. (a) 2. But that with root-cause is (42)–(49) that associated with non-greed, etc., as the cause of the result. It is of eight kinds because it is classed according to joy, etc., like the profitable of the sense sphere (1)–(8). |
Yathā pana kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā. |
But it does not occur with respect to the six objects38 through giving, etc., as the profitable does; |
Idañhi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati. |
for it occurs only with respect to the six objects that are included among limited states,39 as rebirth-linking, life-continuum, death, and registration. |
Saṅkhārāsaṅkhārabhāvo panettha āgamanādivasena veditabbo. |
But the prompted and unprompted states should be understood here as due to the source it has come from, and so on.40 [456] |
Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ. |
And while there is no difference in the associated states, the resultant should be understood as passive like the reflection of a face in a looking-glass while the profitable is active like the face. |
Kevalaṃ hi akusalavipākaṃ ahetukameva, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā pañcaṭṭhānā manoviññāṇadhātūti sattavidhaṃ. |
101. III. i. A. (b) Unprofitable resultant, though, is without root-cause only. It is of seven kinds as (50) eye-consciousness, (51)–(54) ear-, nose-, tongue-, and body-consciousness, (55) mind-element with the function of receiving, and (56) mind-consciousness-element with the function of investigating, etc., and having five positions. |
Taṃ lakkhaṇādito kusalāhetukavipāke vuttanayeneva veditabbaṃ. |
It should be understood as to characteristic, etc., in the same way as the profitable resultant without root-cause (34)–(41). |
Kevalañhi kusalavipākāni iṭṭhaiṭṭhamajjhattārammaṇāni, imāni aniṭṭhaaniṭṭhamajjhattārammaṇāni. |
102. Profitable resultant, though, has desirable or desirable-neutral objects only, while these have undesirable or undesirable-neutral objects only. |
Tāni ca upekkhāsukhasomanassabhedato tividhāni, imāni dukkhaupekkhāvasena duvidhāni. |
The former are of three kinds, being classed according to equanimity, bodily pleasure, and mental joy, while these are of two kinds, being classed according to bodily pain and equanimity. |
Ettha hi kāyaviññāṇaṃ dukkhasahagatameva, sesāni upekkhāsahagatāni. |
For here it is only body-consciousness that is accompanied by bodily pain; the rest are accompanied by equanimity. |
Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā, itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā. |
And the equanimity in these is inferior, and not very sharp as the pain is; while in the former it is superior, and not very sharp as the pleasure is. |
Iti imesaṃ sattannaṃ akusalavipākānaṃ purimānañca soḷasannaṃ kusalavipākānaṃ vasena kāmāvacaraṃ vipākaviññāṇaṃ tevīsatividhaṃ. |
So with these seven kinds of unprofitable resultant and the previous sixteen kinds of profitable resultant, sense-sphere resultant consciousness is of twenty- three kinds. |
Rūpāvacaraṃ pana kusalaṃ viya pañcavidhaṃ. |
103. III. i. B. That of the fine-material sphere, however, is of five kinds (57)–(61) like the profitable (9)–(13). |
Kusalaṃ pana samāpattivasena javanavīthiyaṃ pavattati. |
But the profitable occurs in a cognitive series with the impulsions as an attainment [of jhāna], |
Idaṃ upapattiyaṃ paṭisandhibhavaṅgacutivasena. |
while this occurs in an existence [in the fine-material sphere] as rebirth-linking, life-continuum, and death. |
Yathā ca rūpāvacaraṃ, evaṃ arūpāvacarampi kusalaṃ viya catubbidhaṃ. |
104. III.i. C. And as that of the fine-material sphere [was like the profitable of that sphere] so that of the immaterial sphere (62)–(65) is of four kinds like the profitable too (14)–(17). |
Pavattibhedopissa rūpāvacare vuttanayo eva. |
And its occurrence is classed in the same way as that of the fine-material sphere. |
Lokuttaravipākaṃ catumaggayuttacittaphalattā catubbidhaṃ, taṃ maggavīthivasena ceva samāpattivasena ca dvidhā pavattati. |
105. III. i. D. The supramundane resultant is of four kinds (66)–(69) because it is [respectively] the fruitions of the consciousnesses associated with the four paths (18)–(21). It occurs in two ways, that is to say, as [fruition in] the cognitive series of the path and as fruition attainment (see Ch. XXII). |
Evaṃ sabbampi catūsu bhūmīsu chattiṃsavidhaṃ vipākaviññāṇaṃ hoti. |
So resultant consciousness in all the four planes is of thirty-six kinds. |
Kiriyaṃ pana bhūmibhedato tividhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacarañca. |
106. III. ii. The functional, however, is of three kinds according to plane: (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere. |
Tattha kāmāvacaraṃ duvidhaṃ ahetukaṃ sahetukañca. |
Herein, III. ii. A. , that of the sense sphere, is of two kinds, namely, (1) without root- cause, and (2) with root-cause. |
Tattha alobhādikiriyahetuvirahitaṃ ahetukaṃ, taṃ manodhātumanoviññāṇadhātubhedato duvidhaṃ. |
III. ii. A. 1. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. That is of two kinds, being classed as (70) mind-element, and (71)–(72) mind-consciousness-element. |
Tattha cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā manodhātu, āvajjanarasā, rūpādiabhimukhabhāvapaccupaṭṭhānā, bhavaṅgavicchedapadaṭṭhānā, sā upekkhāyuttāva hoti. |
107. Herein, (70) the mind-element has the characteristics of being the forerunner of eye-consciousness, etc., and of cognizing visible data and so on. Its function is to advert. It is manifested as confrontation of visible data, and so on. Its proximate cause is the interruption of [the continued occurrence of consciousness as] life- continuum. It is associated with equanimity only. |
Manoviññāṇadhātupana duvidhā sādhāraṇā asādhāraṇā ca. |
108.But the mind-consciousness-element is of two kinds, namely, shared by all and not shared by all.[457] |
Tattha sādhāraṇā upekkhāsahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena pañcadvāramanodvāresu voṭṭhabbanāvajjanarasā, tathābhāvapaccupaṭṭhānā, ahetukavipākamanoviññāṇadhātu bhavaṅgānaṃ aññatarāpagamapadaṭṭhānā. |
Herein, (71) that shared by all is the functional [mind- consciousness-element] accompanied by equanimity without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to determine at the five doors and to advert at the mind door. It is manifested as the states [of determining and adverting] corresponding to those [last-mentioned two functions]. Its proximate cause is the departure either of the resultant mind-consciousness-element without root-cause (40)–(41) [in the first case], or of one among the kinds of life-continuum [in the second]. (72) |
Asādhāraṇā somanassasahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena arahataṃ anuḷāresu vatthūsu hasituppādanarasā, tathābhāvapaccupaṭṭhānā, ekantato hadayavatthupadaṭṭhānāti. |
That not shared by all is the functional [mind-consciousness- element] accompanied by joy without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to cause smiling41 in Arahants about things that are not sublime. It is manifested as the state corresponding to that [last-mentioned function]. Its proximate cause is always the heart-basis. |
Iti kāmāvacarakiriyaṃ ahetukaṃ tividhaṃ. |
So the sense-sphere functional without root-cause is of three kinds. |
Sahetukaṃ pana somanassādibhedato kusalaṃ viya aṭṭhavidhaṃ. |
109. III. ii. A. 2. That, however, with root cause is of eight kinds (73)–(80), like the profitable (1)–(8), being classed according to joy and so on. |
Kevalañhi kusalaṃ sekkhaputhujjanānaṃ uppajjati, idaṃ arahataṃyevāti ayamettha viseso. |
While the profitable arises in trainers and ordinary men only, this arises in Arahants only. This is the difference here. |
Evaṃ tāva kāmāvacaraṃ ekādasavidhaṃ. |
So firstly, that of the sense sphere is of eleven kinds. |
Rūpāvacaraṃ pana arūpāvacarañca kusalaṃ viya pañcavidhaṃ catubbidhañca hoti. |
III. ii. B. , III. ii. C. That, however, of the fine-material sphere (81)–(85), and that of the immaterial sphere (86)–(89) are [respectively] of five kinds and of four kinds like the profitable. |
Arahataṃ uppattivaseneva cassa kusalato viseso veditabboti. |
But they should be understood to differ from the profitable in that they arise only in Arahants. |
Evaṃ sabbampi tīsu bhūmīsu vīsatividhaṃ kiriyaviññāṇaṃ hoti. |
So functional consciousness in the three planes is of twenty kinds in all. |
455.Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti. |
110. So the 21 kinds of profitable, the 12 kinds of unprofitable, the 36 kinds of resultant, and the 20 kinds of functional, amount in all to 89 kinds of consciousness. |
Yāni paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti. |
And these occur in the fourteen modes of (a) rebirth-linking, (b) life-continuum, (c) adverting, (d) seeing, (e) hearing, (f) smelling, (g) tasting, (h) touching, (i) receiving, (j) investigating, (k) determining, (l) impulsion, (m) registration, and (n) death. |
Kathaṃ? |
[THE 14 MODES OF OCCURRENCE OF CONSCIOUSNESS] 111.How so? |
Yadā hi aṭṭhannaṃ kāmāvacarakusalānaṃ ānubhāvena devamanussesu sattā nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā aṭṭha sahetukakāmāvacaravipākāni, manussesu paṇḍakādibhāvaṃ āpajjamānānaṃ dubbaladvihetukakusalavipākaupekkhāsahagatāhetukavipākamanoviññāṇadhātu cāti paṭisandhivasena nava vipākacittāni pavattanti. |
(a) When, through the influence of the eight kinds of sense-sphere profitable [consciousness] (1)–(8), beings come to be reborn among deities and human beings, then the eight kinds of sense-sphere resultant with root-cause (42)– (49) occur, and also the resultant mind-consciousness-element without root-cause associated with equanimity (41), which is the weak profitable result with two root- causes in those who are entering upon the state of eunuchs, etc., among human beings—thus nine kinds of resultant consciousness in all occur as rebirth-linking; and they do so making their object whichever among the kamma, sign of kamma, or sign of destiny has appeared at the time of dying (see also XVII.120). 42 |
Yadā rūpāvacarārūpāvacarakusalānubhāvena rūpārūpabhavesu nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammanimittameva ārammaṇaṃ katvā nava rūpārūpāvacaravipākāni paṭisandhivasena pavattanti. |
112. When, through the influence of the profitable of the fine-material sphere (9)–(13) and the immaterial sphere (14)–(17), beings are reborn [respectively] in the fine-material and immaterial kinds of becoming, then the nine kinds of fine- material (57)–(61) and immaterial (62)–(65) resultant occur as rebirth-linking; and they do so making their object only the sign of kamma that has appeared at the time of dying. 43 |
Yadā pana akusalānubhāvena apāye nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā ekā akusalavipākāhetukamanoviññāṇadhātu paṭisandhivasena pavattatīti evaṃ tāvettha ekūnavīsatiyā vipākaviññāṇānaṃ paṭisandhivasena pavatti veditabbā. |
113. When, through the influence of the unprofitable (22)–(33), they are reborn in a state of loss, then the one kind of unprofitable resultant mind-consciousness- element without root-cause (56) occurs as rebirth-linking; and it does so making its object whichever among the kamma, sign of kamma, and sign of destiny has appeared at the time of dying. [458] This firstly is how the occurrence of nineteen kinds of resultant consciousness should be understood as rebirth-linking. |
Paṭisandhiviññāṇe pana niruddhe taṃ taṃ paṭisandhiviññāṇamanubandhamānaṃ tassa tasseva kammassa vipākabhūtaṃ tasmiññeva ārammaṇe tādisameva bhavaṅgaviññāṇaṃ nāma pavattati, punapi tādisanti evaṃ asati santānavinivattake aññasmiṃ cittuppāde nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti evaṃ tesaññeva viññāṇānaṃ bhavaṅgavasenāpi pavatti veditabbā. |
114.(b) When the rebirth-linking consciousness has ceased, then, following on whatever kind of rebirth-linking it may be, the same kinds, being the result of that same kamma whatever it may be, occur as life-continuum consciousness with that same object; and again those same kinds. 44 And as long as there is no other kind of arising of consciousness to interrupt the continuity, they also go on occurring endlessly in periods of dreamless sleep, etc., like the current of a river. 45 This is how the occurrence of those same [nineteen kinds of] consciousness should be understood as life-continuum. |
Evaṃ pavatte pana bhavaṅgasantāne yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti, tadā cakkhussāpāthagate rūpe rūpaṃ paṭicca cakkhupasādassa ghaṭṭanā hoti, tato ghaṭṭanānubhāvena bhavaṅgacalanaṃ hoti, atha niruddhe bhavaṅge tadeva rūpaṃ ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati. |
115. (c) With the life-continuum continuity occurring thus, when living beings’ faculties have become capable of apprehending an object, then, when a visible datum has come into the eye’s focus, there is impinging upon the eye-sensitivity due to the visible datum. Thereupon, owing to the impact’s influence, there comes to be a disturbance in [the continuity of] the life-continuum. 46 Then, when the life-continuum has ceased, the functional mind-element (70) arises making that same visible datum its object, as it were, cutting off the life-continuum and accomplishing the function of adverting. |
Sotadvārādīsupi eseva nayo. |
So too in the case of the ear door and so on. |
Manodvāre pana chabbidhepi ārammaṇe āpāthagate bhavaṅgacalanānantaraṃ bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā ahetukakiriyamanoviññāṇadhātu uppajjati upekkhāsahagatāti evaṃ dvinnaṃ kiriyaviññāṇānaṃ āvajjanavasena pavatti veditabbā. |
116. When an object of anyone of the six kinds has come into focus in the mind door, then next to the disturbance of the life-continuum the functional mind- consciousness-element without root-cause (71) arises accompanied by equanimity, as it were, cutting off the life-continuum and accomplishing the function of adverting. This is how the occurrence of two kinds of functional consciousness should be understood as adverting. |
Āvajjanānantaraṃ pana cakkhudvāre tāva dassanakiccaṃ sādhayamānaṃ cakkhupasādavatthukaṃ cakkhuviññāṇaṃ, sotadvārādīsu savanādikiccaṃ sādhayamānāni sotaghānajivhākāyaviññāṇāni pavattanti. |
117. (d)–(h) Next to adverting,47 taking the eye door first, eye-consciousness (d) arises accomplishing the function of seeing in the eye door and having the eye- sensitivity as its physical basis. And [likewise] (e) ear-, (f) nose-, (g) tongue-, and (h) body-consciousness arise, accomplishing respectively the functions of hearing, etc., in the ear door and so on. |
Tāni iṭṭhaiṭṭhamajjhattesu visayesu kusalavipākāni, aniṭṭhaaniṭṭhamajjhattesu visayesu akusalavipākānīti evaṃ dasannaṃ vipākaviññāṇānaṃ dassanasavanaghāyanasāyanaphusanavasena pavatti veditabbā. |
These comprise the profitable resultant [consciousnesses] (34)–(38) with respect to desirable and desirable-neutral objective fields, and the unprofitable resultant (50)–(54) with respect to undesirable and undesirable-neutral objective fields. This is how the occurrence of ten kinds of resultant consciousness should be understood as seeing, hearing, smelling, tasting, and touching. |
"Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū"tiādivacanato (vibha. 184) pana cakkhuviññāṇādīnaṃ anantarā tesaññeva visayaṃ sampaṭicchamānā kusalavipākānantaraṃ kusalavipākā, akusalavipākānantaraṃ akusalavipākā manodhātu uppajjati. |
118. (i) Because of the words, “Eye-consciousness having arisen and ceased, next to that there arises consciousness, mind, mentation … which is appropriate mind-element” (Vibh 88), etc., next to eye-consciousness, etc., and receiving the same objective fields as they [deal with], mind-element arises as (39) profitable resultant next to profitable resultant [eye-consciousness, etc.,] and as (55) unprofitable resultant next to [459] unprofitable resultant [eye-consciousness, and so on]. |
Evaṃ dvinnaṃ vipākaviññāṇānaṃ sampaṭicchanavasena pavatti veditabbā. |
This is how the occurrence of two kinds of resultant consciousness should be understood as receiving. |
"Manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjāmanoviññāṇadhātū"ti (vibha. 184) vacanato pana manodhātuyā sampaṭicchitameva visayaṃ santīrayamānā akusalavipākamanodhātuyā anantarā akusalavipākā, kusalavipākāya anantarā iṭṭhārammaṇe somanassasahagatā, iṭṭhamajjhatte upekkhāsahagatā uppajjati vipākāhetukamanoviññāṇadhātūti evaṃ tiṇṇaṃ vipākaviññāṇānaṃ santīraṇavasena pavatti veditabbā. |
119.(j) Because of the words, “Mind-element having arisen and ceased, also, next to that there arises consciousness, mind, mentation … which is appropriate mind-element” (Vibh 89),48 then resultant mind-consciousness-element without root-cause arises investigating the same objective field as that received by the mind-element. When next to (55) unprofitable-resultant mind-element it is (56) unprofitable-resultant, and when next to (39) profitable-resultant [mind-element] it is either (40) accompanied by joy in the case of a desirable object, or (41) accompanied by equanimity in the case of a desirable-neutral object. This is how the occurrence of three kinds of resultant consciousness should be understood as investigating. |
Santīraṇānantaraṃ pana tameva visayaṃ vavatthāpayamānā uppajjati kiriyāhetukamanoviññāṇadhātu upekkhāsahagatāti evaṃ ekasseva kiriyaviññāṇassa voṭṭhabbanavasena pavatti veditabbā. |
120. (k) Next to investigation, (71) functional mind-consciousness-element without root-cause arises accompanied by equanimity determining that same objective field. This is how the occurrence of one kind of resultant consciousness should be understood as determining. |
Voṭṭhabbanānantaraṃ pana sace mahantaṃ hoti rūpādiārammaṇaṃ, atha yathāvavatthāpite visaye aṭṭhannaṃ vā kāmāvacarakusalānaṃ dvādasannaṃ vā akusalānaṃ navannaṃ vā avasesakāmāvacarakiriyānaṃ aññataravasena cha satta vā javanāni javanti, eso tāva pañcadvāre nayo. |
121. (l) Next to determining, if the visible datum, etc., as object is vivid,49 then six or seven impulsions impel with respect to the objective fields as determined. These are one among (1)–(8) the eight kinds of sense-sphere profitable, or (22)– (33) the twelve kinds of unprofitable, or (72)–(80) the nine remaining sense- sphere functional. This, firstly, is the way in the case of the five doors. |
Manodvāre pana manodvārāvajjanānantaraṃ tāniyeva. |
But in the case of the mind door those same [impulsions arise] next to (71) mind-door adverting. |
Gotrabhuto uddhaṃ rūpāvacarato pañca kusalāni pañca kiriyāni, arūpāvacarato cattāri kusalāni cattāri kiriyāni, lokuttarato cattāri maggacittāni cattāri phalacittānīti imesu yaṃ yaṃ laddhapaccayaṃ hoti, taṃ taṃ javatīti evaṃ pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ javanavasena pavatti veditabbā. |
Beyond [the stage of] change-of-lineage50 any [of the following 26 kinds of impulsion] that obtains a condition51 impels; that is, any kind among (9)–(13) the five profitable, and (81)–(85) the five functional, of the fine-material sphere, and (14)–(17) the four profitable, and (86)–(89) the four functional of the immaterial sphere, and also (18)–(21) the four path consciousnesses and (66)– (69) four fruition consciousnesses of the supramundane. This is how the occurrence of fifty-five kinds of profitable, unprofitable, functional, and resultant consciousness should be understood as impulsion. |
Javanāvasāne pana sace pañcadvāre atimahantaṃ, manodvāre ca vibhūtamārammaṇaṃ hoti, atha kāmāvacarasattānaṃ kāmāvacarajavanāvasāne iṭṭhārammaṇādīnaṃ purimakammajavanacittādīnañca vasena yo yo paccayo laddho hoti, tassa tassa vasena aṭṭhasu sahetukakāmāvacaravipākesu tīsu vipākāhetukamanoviññāṇadhātūsu ca aññataraṃ paṭisotagataṃ nāvaṃ anubandhamānaṃ kiñci antaraṃ udakamiva bhavaṅgassārammaṇato aññasmiṃ ārammaṇe javitaṃ javanamanubandhaṃ dvikkhattuṃ sakiṃ vā vipākaviññāṇaṃ uppajjati. |
122. (m) At the end of the impulsions, if the object is a very vivid one52 in the five doors, or is clear in the mind door, then in sense-sphere beings at the end of sense-sphere impulsions resultant consciousness occurs through any condition it may have obtained such as previous kamma, impulsion consciousness, etc., with desirable, etc., object. 53 [It occurs thus] as one among the eight sense-sphere resultant kinds with root cause (42)–(49) or the three resultant mind- consciousness elements without root-cause (40), (41), (56), and it [does so] twice or [460] once, following after the impulsions that have impelled, and with respect to an object other than the life-continuum’s object, like some of the water that follows a little after a boat going upstream. |
Tadetaṃ javanāvasāne bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ katvā pavattattā tadārammaṇanti vuccati. |
Though ready to occur with the life- continuum’s object after the impulsions have ended, it nevertheless occurs making the impulsions’ object its object. Because of that it is called registration (tadārammaṇa—lit. “having-that-as-its-object”). |
Evaṃ ekādasannaṃ vipākaviññāṇānaṃ tadārammaṇavasena pavatti veditabbā. |
This is how the occurrence of eleven kinds of resultant consciousness should be understood as registration. |
Tadārammaṇāvasāne pana puna bhavaṅgameva pavattati, bhavaṅge vicchinne puna āvajjanādīnīti evaṃ laddhapaccayacittasantānaṃ bhavaṅgānantaraṃ āvajjanaṃ āvajjanānantaraṃ dassanādīnīti cittaniyamavaseneva punappunaṃ tāva pavattati, yāva ekasmiṃ bhave bhavaṅgassa parikkhayo. |
123. (n) At the end of registration the life-continuum resumes its occurrence. When the [resumed occurrence of the] life-continuum is again interrupted, adverting, etc., occur again, and when the conditions obtain, the conscious continuity repeats its occurrence as adverting, and next to adverting seeing, etc., according to the law of consciousness, again and again, until the life-continuum of one becoming is exhausted. |
Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati. |
For the last life-continuum consciousness of all in one becoming is called death (cuti) because of falling (cavanatta) from that [becoming]. |
Tasmā tampi ekūnavīsatividhameva hoti. |
So that is of nineteen kinds too [like rebirth-linking and life- continuum]. |
Evaṃ ekūnavīsatiyā vipākaviññāṇānaṃ cutivasena pavatti veditabbā. |
This is how the occurrence of nineteen kinds of resultant consciousness should be understood as death. |
Cutito pana puna paṭisandhi, paṭisandhito puna bhavaṅganti evaṃ bhavagatiṭhitinivāsesu saṃsaramānānaṃ sattānaṃ avicchinnaṃ cittasantānaṃ pavattatiyeva. |
124. And after death there is rebirth-linking again; and after rebirth-linking, life-continuum. Thus the conscious continuity of beings who hasten through the kinds of becoming, destiny, station [of consciousness], and abode [of beings] occurs without break. |
Yo panettha arahattaṃ pāpuṇāti, tassa cuticitte niruddhe niruddhameva hotīti. |
But when a man attains Arahantship here, it ceases with the cessation of his death consciousness. |
Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ. |
This is the section of the detailed explanation dealing with the consciousness aggregate. |
Vedanākkhandhakathā Table view Original pali |
456.Idāni yaṃ vuttaṃ "yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo"ti, etthāpi vedayitalakkhaṇaṃ nāma vedanāva. |
125. Now, it was said above, “Whatever has the characteristic of being felt should be understood, all taken together, as the feeling aggregate” (§81). And here too, what is said to have the characteristic of being felt is feeling itself, |
Yathāha – "vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī"ti (ma. ni. 1.450). |
according as it is said, “It is felt, friend, that is why it is called feeling” (M I 293). |
Sā pana vedayitalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā cāti. |
126. But though it is singlefold according to its individual essence as the characteristic of being felt, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate. |
Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena sampayuttā kusalā, akusalena sampayuttā akusalā, abyākatena sampayuttā abyākatāti veditabbā. |
Herein, it should be understood that when associated with the profitable consciousness described in the way beginning “(1)–(8) That of the sense sphere is eight-fold, being classified according to joy, equanimity, knowledge, and prompting” (§83), it is profitable;54 that associated with unprofitable consciousness is unprofitable; that associated with indeterminate consciousness is indeterminate. [461] |
Sā sabhāvabhedato pañcavidhā hoti – sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti. |
127. It is fivefold according to the analysis of its individual essence into [bodily] pleasure, [bodily] pain, [mental] joy, [mental] grief, and equanimity. |
Tattha kusalavipākena kāyaviññāṇena sampayuttaṃ sukhaṃ. |
Herein, pleasure is associated with profitable resultant body-consciousness (38) |
Akusalavipākena dukkhaṃ. |
and pain with unprofitable resultant body-consciousness (54). |
Kāmāvacarato catūhi kusalehi, catūhi sahetukavipākehi, ekena ahetukavipākena, catūhi sahetukakiriyehi, ekena ahetukakiriyena, catūhi akusalehi, rūpāvacarato ṭhapetvā pañcamajjhānaviññāṇaṃ catūhi kusalehi, catūhi vipākehi, catūhi kiriyehi, lokuttaraṃ pana yasmā ajhānikaṃ nāma natthi, tasmā aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti. |
Joy is associated with 62 kinds of consciousness, namely, as to sense sphere, with 4 kinds of profitable (1)–(4), with 4 resultant with root-cause (42)–(45), with 1 resultant without root-cause (40), with 4 functional with root-cause (73)–(76), with 1 functional without root-cause (72), and with 4 unprofitable (22)–(25); and as to the fine-material-sphere, with 4 kinds of profitable (9)–(12), 4 resultant (57)–(60), and 4 functional (81)–(84), leaving out that of the fifth jhāna in each case; but there is no supramundane without jhāna and consequently the [eight] kinds of supramundane (18)–(21) and (66)–(69) multiplied by the five jhāna make forty; |
Tesu ṭhapetvā aṭṭha pañcamajjhānikāni sesehi dvattiṃsāya kusalavipākehīti evaṃ somanassaṃ dvāsaṭṭhiyā viññāṇehi sampayuttaṃ. |
but leaving out the eight associated with the fifth jhāna, it is associated with the remaining 32 kinds of profitable resultant. |
Domanassaṃ dvīhi akusalehi. |
Grief is associated with two kinds of unprofitable (30)–(31). |
Upekkhā avasesapañcapaññāsāya viññāṇehi sampayuttā. |
Equanimity is associated with the remaining fifty-five kinds of consciousness. |
Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukhaṃ, sampayuttānaṃ upabrūhanarasaṃ, kāyikaassādapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ. |
128. Herein, pleasure has the characteristic of experiencing a desirable tangible datum. Its function is to intensify associated states. It is manifested as bodily enjoyment. Its proximate cause is the body faculty. |
Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ, sampayuttānaṃ milāpanarasaṃ, kāyikābādhapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ. |
Pain has the characteristic of experiencing an undesirable tangible datum. Its function is to wither associated states. It is manifested as bodily affliction. Its proximate cause is the body faculty. |
Iṭṭhārammaṇānubhavanalakkhaṇaṃ somanassaṃ, yathā tathā vā iṭṭhākārasambhogarasaṃ, cetasikaassādapaccupaṭṭhānaṃ, passaddhipadaṭṭhānaṃ. |
Joy has the characteristic of experiencing a desirable object. Its function is to exploit55 in one way or another the desirable aspect. It is manifested as mental enjoyment. Its proximate cause is tranquillity. |
Aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ, yathā tathā vā aniṭṭhākārasambhogarasaṃ, cetasikābādhapaccupaṭṭhānaṃ, ekanteneva hadayavatthupadaṭṭhānaṃ. |
Grief has the characteristic of experiencing an undesirable object. Its function is to exploit in one way or another the undesirable aspect. It is manifested as mental affliction. Its proximate cause is invariably the heart-basis. |
Majjhattavedayitalakkhaṇā upekkhā, sampayuttānaṃ nātiupabrūhanamilāpanarasā, santabhāvapaccupaṭṭhānā, nippītikacittapadaṭṭhānāti. |
Equanimity has the characteristic of being felt as neutral. Its function is not to intensify or wither associated states much. It is manifested as peacefulness. Its proximate cause is consciousness without happiness. 56 |
Idaṃ vedanākkhandhe vitthārakathāmukhaṃ. |
This is the section of the detailed explanation dealing with the feeling aggregate. |
Saññākkhandhakathā Table view Original pali |
457.Idāni yaṃ vuttaṃ "yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho veditabbo"ti, etthāpi sañjānanalakkhaṇaṃ nāma saññāva. |
129. Now, it was said above, “Whatever has the characteristic of perceiving should be understood, all taken together, as the perception aggregate” (§81). And here too, what is said to have the characteristic of perceiving is perception itself, |
Yathāha – "sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī"ti (ma. ni. 1.450). |
according as it is said, “It perceives, friend, that is why it is called perception” (M I 293). |
Sā panesā sañjānanalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā ca. |
But though it is singlefold according to its individual essence as the characteristic of perceiving, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate. |
Tattha kusalaviññāṇasampayuttā kusalā, akusalasampayuttā akusalā, abyākatasampayuttā abyākatā. |
Herein, [462] that associated with profitable consciousness is profitable, that associated with unprofitable consciousness is unprofitable, that associated with indeterminate consciousness is indeterminate. |
Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti. |
Since there is no consciousness dissociated from perception, perception therefore has the same number of divisions as consciousness [that is to say, eighty-nine]. |
Sā panesā evaṃ viññāṇena samappabhedāpi lakkhaṇādito sabbāva sañjānanalakkhaṇā, tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti. |
130. But though classed in the same way as consciousness, nevertheless, as to characteristic, etc., it all has just the characteristic of perceiving. Its function is to make a sign as a condition for perceiving again that “this is the same,” as carpenters, etc., do in the case of timber, and so on. It is manifested as the action of interpreting by means of the sign as apprehended, like the blind who “see” an elephant (Ud 68–69). Its proximate cause is an objective field in whatever way that appears, like the perception that arises in fawns that see scarecrows as men. |
Idaṃ saññākkhandhe vitthārakathāmukhaṃ. |
This is the section of the detailed explanation dealing with the perception aggregate. |
Saṅkhārakkhandhakathā Table view Original pali |
458.Yaṃ pana vuttaṃ "yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho veditabbo"ti, ettha abhisaṅkharaṇalakkhaṇaṃ nāma rāsikaraṇalakkhaṇaṃ. |
131. Now, it was said above, “Whatever has the characteristic of forming should be understood, all taken together, as the formations aggregate” (§81). And here too, what is said to have the characteristic of forming is that which has the characteristic of agglomerating.57 |
Kiṃ pana tanti, saṅkhārāyeva. |
What is that? It is formations themselves, |
Yathāha – "saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī"ti (saṃ. ni. 3.79). |
according as it is said, “They form the formed, bhikkhus, that is why they are called formations” (S III 87). |
Te abhisaṅkharaṇalakkhaṇā, āyūhanarasā, vipphārapaccupaṭṭhānā, sesakhandhattayapadaṭṭhānā. |
132. They have the characteristic of forming. Their function is to accumulate. They are manifested as intervening. 58 Their proximate cause is the remaining three [immaterial] aggregates. |
Evaṃ lakkhaṇādito ekavidhāpi ca jātivasena tividhā kusalā, akusalā, abyākatāti. |
So according to characteristic, etc., they are singlefold. And according to kind they are threefold, namely, (I) profitable, (II) unprofitable, and (III) indeterminate. |
Tesu kusalaviññāṇasampayuttā kusalā. |
As regards these, when associated with profitable consciousness they are profitable, |
Akusalasampayuttā akusalā. |
when associated with unprofitable consciousness they are unprofitable, |
Abyākatasampayuttā abyākatā. |
when associated with indeterminate consciousness they are indeterminate. |
Tattha kāmāvacarapaṭhamakusalaviññāṇasampayuttā tāva niyatā sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcāti chattiṃsa. |
[ACCORDING TO ASSOCIATION WITH CONSCIOUSNESS] 133. I. (1) Herein, firstly, those associated with the first sense-sphere profitable consciousness (1) amount to thirty-six, that is to say, the constant ones, which are the twenty-seven given in the texts as such, and the four “or-whatever- states,”59 and also the five inconstant ones (cf. Dhs §1). |
Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, saddhā, sati, hirī, ottappaṃ, alobho, adoso, amoho, kāyapassaddhi, cittapassaddhi, kāyalahutā, cittalahutā, kāyamudutā, cittamudutā, kāyakammaññatā, cittakammaññatā, kāyapāguññatā, cittapāguññatā, kāyujukatā, cittujukatāti ime sarūpena āgatā sattavīsati (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā). |
Herein, the twenty-seven given as such are these:(i) contact, (ii) volition, (iii) applied thought, [463] (iv) sustained thought, (v) happiness (interest), (vi) energy, (vii) life, (viii) concentration, (ix) faith, (x) mindfulness, (xi) conscience, (xii) shame, (xiii) non-greed, (xiv) non-hate, (xv) non-delusion, (xvi) tranquillity of the [mental] body, (xvii) tranquillity of consciousness, (xviii) lightness of the [mental] body, (xix) lightness of consciousness, (xx) malleability of the [mental] body, (xxi) malleability of consciousness, (xxii) wieldiness of the [mental] body, (xxiii) wieldiness of consciousness, (xxiv) proficiency of the [mental] body, (xxv) proficiency of consciousness, (xxvi) rectitude of the [mental) body, (xxvii) rectitude of consciousness. |
Chando, adhimokkho, manasikāro, tatramajjhattatāti ime yevāpanakā cattāro (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā). |
The four ‘or-whatever-states’ are these: (xxviii) zeal (desire), (xxix) resolution, (xxx) attention (bringing to mind), (xxxi) specific neutrality. |
Karuṇā, muditā, kāyaduccaritavirati, vacīduccaritavirati, micchājīvaviratīti ime aniyatā pañca. |
And the five inconstant are these: (xxxii) compassion, (xxxiii) gladness, (xxxiv) abstinence from bodily misconduct, (xxxv) abstinence from verbal misconduct, (xxxvi) abstinence from wrong livelihood. |
Ete hi kadāci uppajjanti, uppajjamānāpi ca na ekato uppajjanti. |
These last arise sometimes [but not always], and when they arise they do not do so together. |
459.Tattha phusatīti phasso. |
134. Herein, (i) it touches (phusati), thus it is contact (phassa). |
Svāyaṃ phusanalakkhaṇo. |
This has the characteristic of touching. |
Saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno. |
Its function is the act of impingement. It is manifested as concurrence. Its proximate cause is an objective field that has come into focus. |
Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati. |
[As to its characteristic], although this is an immaterial state, it occurs with respect to an object as the act of touching too.60 |
Ekadesena ca analliyamānopi rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭeti, tikasannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. |
And [as to its function], although it is not adherent on anyone side61 as eye-cum-visible-object and ear-cum-sound are, yet it is what makes consciousness and the object impinge. It is said to be manifested as concurrence because it has been described as its own action, namely, the concurrence of the three [(cf. M I 111), that is, eye, visible object, and eye-consciousness]. |
Tajjāsamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhānoti vuccati. |
And it is said to have as its proximate cause an objective field that has come into focus because it arises automatically through the appropriate [conscious] reaction and with a faculty when the objective field is presented. |
Vedanādhiṭṭhānabhāvato pana niccammagāvī (saṃ. ni. 2.63) viya daṭṭhabbo. |
But it should be regarded as like a hideless cow (S II 99) because it is the habitat62 of feeling. |
460.Cetayatīti cetanā. |
135. (ii) It wills (cetayati), thus it is volition (cetanā); |
Abhisandahatīti attho. |
it collects, is the meaning. |
Sā cetanābhāvalakkhaṇā, āyūhanarasā, saṃvidahanapaccupaṭṭhānā sakiccaparakiccasādhikā jeṭṭhasissamahāvaḍḍhakīādayo viya. |
Its characteristic is the state of willing. Its function is to accumulate. It is manifested as coordinating. It accomplishes its own and others’ functions, as a senior pupil, a head carpenter, etc., do. |
Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussahanabhāvena pavattamānā pākaṭā hoti. |
But it is evident when it occurs in the marshalling (driving) of associated states in connection with urgent work, remembering, and so on. [464] |
Vitakkavicārapītīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ (visuddhi. 1.71) vuttameva. |
136. (iii)–(v) What should be said about applied thought, sustained thought, and happiness has already been said in the commentary on the first jhāna in the Description of the Earth Kasiṇa (IV.88–98). |
461.Vīrabhāvo vīriyaṃ. |
137.(vi) Energy (viriya) is the state of one who is vigorous (vīra). |
Taṃ ussahanalakkhaṇaṃ, sahajātānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ. |
Its characteristic is marshalling (driving). Its function is to consolidate conascent states. It is manifested as non-collapse. |
"Saṃviggo yoniso padahatī"ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā, sammā āraddhaṃ sabbasampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ. |
Because of the words: “Bestirred, he strives wisely” (A II 115), its proximate cause is a sense of urgency; or its proximate cause is grounds for the initiation of energy. When rightly initiated, it should be regarded as the root of all attainments. |
462.Jīvanti tena, sayaṃ vā jīvati, jīvanamattameva vā tanti jīvitaṃ. |
138. (vii) By its means they live, or it itself lives, or it is just mere living, thus it is life. |
Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni. |
But its characteristic, etc., should be understood in the way stated under material life (§59); |
Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammānanti idamevettha nānākaraṇaṃ. |
for that is life of material things and this is life of immaterial things. This is the only difference here. |
463.Ārammaṇe cittaṃ samaṃ ādhiyati, sammā vā ādhiyati, samādhānamattameva vā etaṃ cittassāti samādhi. |
139. (viii) It puts (ādhiyati) consciousness evenly (samaṃ) on the object, or it puts it rightly (sammā) on it, or it is just the mere collecting (samādhāna) of the mind, thus it is concentration (samādhi). |
So avisāralakkhaṇo, avikkhepalakkhaṇo vā, sahajātānaṃ sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhāno, visesato sukhapadaṭṭhāno, nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo. |
Its characteristic is non-wandering, or its characteristic is non-distraction. Its function is to conglomerate conascent states as water does bath powder. It is manifested as peace. Usually its proximate cause is bliss-(sukha). It should be regarded as steadiness of the mind, like the steadiness of a lamp’s flame when there is no draught. |
464.Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti saddhā. |
140. (ix) By its means they have faith (saddahanti), or it itself is the having of faith, or it is just the act of having faith (saddahana), thus it is faith (saddhā). Its characteristic is having faith, or its characteristic is trusting. |
Sā saddahanalakkhaṇā, okappanalakkhaṇā vā, pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttaraṇo viya. |
Its function is to clarify, like a water-clearing gem, or its function is to enter into, like the setting out across a flood (cf. Sn 184). |
Akālussiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā, saddhammassavanādisotāpattiyaṅga(dī. ni. 3.311; saṃ. ni. 5.1001) padaṭṭhānā vā, hatthavittabījāni viya daṭṭhabbā. |
It is manifested as non-fogginess, or it is manifested as resolution. Its proximate cause is something to have faith in, or its proximate cause is the things beginning with hearing the Good Dhamma (saddhamma) that constitute the factors of stream-entry. 63 It should be regarded as a hand [because it takes hold of profitable things], as wealth (Sn 182), and as seed (Sn 77). |
465.Saranti tāya, sayaṃ vā sarati saraṇamattameva vā esāti sati. |
141.(x) By its means they remember (saranti), or it itself remembers, or it is just mere remembering (saraṇa), thus it is mindfulness (sati). |
Sā apilāpanalakkhaṇā, asammosarasā, ārakkhapaccupaṭṭhānā, visayābhimukhabhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā. |
It has the characteristic of not wobbling. 64 Its function is not to forget. It is manifested as guarding, or it is manifested as the state of confronting an objective field. Its proximate cause is strong perception, or its proximate cause is the foundations of mindfulness concerned with the body, and so on (see MN 10). |
Ārammaṇe daḷhapatiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā. |
It should be regarded, however, as like a pillar because it is firmly founded, or as like a door-keeper because it guards the eye-door, and so on. |
466.Kāyaduccaritādīhi hiriyatīti hirī. |
142. (xi)–(xii) It has conscientious scruples (hiriyati) about bodily misconduct, etc., thus it is conscience (hiri). |
Lajjāyetaṃ adhivacanaṃ. |
This is a term for modesty. |
Tehiyeva ottappatīti ottappaṃ. |
It is ashamed (ottappati) of those same things, thus it is shame (ottappa). |
Pāpato ubbegassetaṃ adhivacanaṃ. |
This is a term for anxiety about evil. |
Tattha pāpato jigucchanalakkhaṇā hirī. |
Herein, conscience has the characteristic of disgust at evil, |
Uttāsanalakkhaṇaṃ ottappaṃ. |
while shame has the characteristic of dread of it. |
Lajjākārena pāpānaṃ akaraṇarasā hirī. |
Conscience has the function of not doing evil and that in the mode of modesty, |
Uttāsākārena ottappaṃ. |
while shame has the function of not doing it and that in the mode of dread. |
Vuttappakāreneva ca pāpato saṅkocanapaccupaṭṭhānā etā, attagāravaparagāravapadaṭṭhānā. |
They are manifested as shrinking from evil in the way already stated. Their proximate causes are self-respect and respect of others [respectively]. |
Attānaṃ garuṃ katvā hiriyā pāpaṃ jahāti kulavadhū viya. |
A man rejects evil through conscience out of respect for himself, as the daughter of a good family does; |
Paraṃ garuṃ katvā ottappena pāpaṃ jahāti vesiyā viya. |
he rejects evil through shame out of respect for another, as a courtesan does. |
Ime ca pana dve dhammā lokapālakāti (a. ni. 2.9) daṭṭhabbā. |
But these two states should be regarded as the guardians of the world (see A I 51). |
467.Na lubbhanti tena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho. |
143. (xiii)–(xv) By its means they are not greedy (na lubbhanti), or it itself is not greedy, or it is just the mere not being greedy (alubbhana), thus it is non-greed (alobha). |
Adosāmohesupi eseva nayo. |
The same method applies to non-hate (adosa) and non-delusion (amoha) [na dussanti, adussana = adosa, and na muyhanti, amuyhana = amoha (see §§171,161)]. |
Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya. |
Of these, non-greed has the characteristic of the mind’s lack of desire for an object, or it has the characteristic of non-adherence, like a water drop on a lotus leaf. |
Apariggaharaso muttabhikkhu viya, anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya. |
Its function is not to lay hold, like a liberated bhikkhu. It is manifested as a state of not treating as a shelter, like that of a man who has fallen into filth. |
468.Adosoacaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya, āghātavinayaraso, pariḷāhavinayaraso vā candanaṃ viya, sommabhāvapaccupaṭṭhāno puṇṇacando viya. |
Non- hate has the characteristic of lack of savagery, or the characteristic of non- opposing, like a gentle friend. Its function is to remove annoyance, or its function is to remove fever, as sandalwood does. It is manifested as agreeableness, like the full moon. |
469.Amoho yathāsabhāvapaṭivedhalakkhaṇo, akkhalitapaṭivedhalakkhaṇo vā kusalissāsakhittausupaṭivedho viya, visayobhāsanaraso padīpo viya. |
Non-delusion has the characteristic of penetrating [things] according to their individual essences, or it has the characteristic of sure penetration, like the penetration of an arrow shot by a skilful archer. Its function is to illuminate the objective field, like a lamp. |
Asammohapaccupaṭṭhāno araññagatasudesako viya. |
It is manifested as non-bewilderment, like a guide in a forest. |
Tayopi cete sabbakusalānaṃ mūlabhūtāti daṭṭhabbā. |
The three should be regarded as the roots of all that is profitable. |
470.Kāyassa passambhanaṃ kāyapassaddhi. |
144. (xvi)–(xvii) The tranquillizing of the body is tranquillity of the body. |
Cittassa passambhanaṃ cittapassaddhi. |
The tranquillizing of consciousness is tranquillity of consciousness. |
Kāyoti cettha vedanādayo tayo khandhā. |
And here body means the three [mental] aggregates, feeling, [perception and formations] (see Dhs 40). |
Ubhopi panetā ekato katvā kāyacittadarathavūpasamalakkhaṇā kāyacittapassaddhiyo, kāyacittadarathanimaddanarasā, kāyacittānaṃ aparipphandanasītibhāvapaccupaṭṭhānā, kāyacittapadaṭṭhānā. |
But both tranquillity of that body and of consciousness have, together, the characteristic of quieting disturbance of that body and of consciousness. Their function is to crush disturbance of the [mental] body and of consciousness. They are manifested as inactivity and coolness of the [mental] body and of consciousness. Their proximate cause is the [mental] body and consciousness. |
Kāyacittānaṃ avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā. |
They should be regarded as opposed to the defilements of agitation, etc., which cause unpeacefulness in the [mental] body and in consciousness. |
Kāyassa lahubhāvo kāyalahutā. |
145. (xviii)–(xix) The light (quick) state of the [mental] body is lightness of the body. |
Cittassa lahubhāvo cittalahutā. |
The light (quick) state of consciousness is lightness of consciousness. |
Tā kāyacittagarubhāvavūpasamalakkhaṇā, kāyacittagarubhāvanimaddanarasā, kāyacittānaṃ adandhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. |
They have the characteristic of quieting heaviness in the [mental] body and in consciousness. Their function is to crush heaviness in the [mental] body and in consciousness. They are manifested as non-sluggishness of the [mental] body and of consciousness. Their proximate cause is the [mental] body and consciousness. |
Kāyacittānaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā. |
They should be regarded as opposed to the defilements of stiffness and torpor, which cause heaviness in the [mental] body and in consciousness. |
Kāyassa mudubhāvo kāyamudutā. |
146. (xx)–(xxi) The malleable state of the [mental] body is malleability of body. |
Cittassa mudubhāvo cittamudutā. |
The malleable state of consciousness is malleability of consciousness. |
Tā kāyacittatthambhavūpasamalakkhaṇā, kāyacittathaddhabhāvanimaddanarasā, appaṭighātapaccupaṭṭhānā, kāyacittapadaṭṭhānā. |
They have the characteristic of quieting rigidity in the [mental] body and in consciousness. Their function is to crush stiffening in the [mental] body and in consciousness. They are manifested as non-resistance. Their proximate cause is the [mental body and consciousness. |
Kāyacittānaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā. |
They should be regarded as opposed to the defilements of views, conceit (pride), etc., which cause stiffening of the [mental] body and of consciousness. |
Kāyassa kammaññabhāvo kāyakammaññatā. |
147. (xxii)–(xxiii) The wieldy state of the [mental] body is wieldiness of body. |
Cittassa kammaññabhāvo cittakammaññatā. |
The wieldy state of consciousness is wieldiness of consciousness. |
Tā kāyacittākammaññabhāvavūpasamalakkhaṇā, kāyacittākammaññabhāvanimaddanarasā, kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā, kāyacittapadaṭṭhānā. |
They have the characteristic of quieting unwieldiness in the [mental] body and in consciousness. [466] Their function is to crush unwieldiness in the [mental] body and in consciousness. They are manifested as success in making [something] an object of the [mental] body and consciousness. Their proximate cause is the [mental] body and consciousness. |
Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇādipaṭipakkhabhūtā, pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā. |
As bringing trust in things that should be trusted in and as bringing susceptibility of application to beneficial acts, like the refining of gold, they should be regarded as opposed to the remaining hindrances, etc., that cause unwieldiness in the [mental] body and in consciousness. |
Kāyassa pāguññabhāvo kāyapāguññatā. |
148. (xxiv)–(xxv) The proficient state of the [mental] body is proficiency of body. |
Cittassa pāguññabhāvo cittapāguññatā. |
The proficient state of consciousness is proficiency of consciousness. |
Tā kāyacittānaṃ agelaññabhāvalakkhaṇā, kāyacittagelaññanimaddanarasā, nirādīnavapaccupaṭṭhānā, kāyacittapadaṭṭhānā. |
They have the characteristic of healthiness of the [mental] body and of consciousness. Their function is to crush unhealthiness of the [mental] body and of consciousness. They are manifested as absence of disability. Their proximate cause is the [mental] body and consciousness. |
Kāyacittānaṃ gelaññakaraasaddhiyādipaṭipakkhabhūtāti daṭṭhabbā. |
They should be regarded as opposed to faithlessness, etc., which cause unhealthiness in the [mental] body and in consciousness. |
Kāyassa ujukabhāvo kāyujukatā. |
149. (xxvi)–(xxvii) The straight state of the [mental] body is rectitude of body. |
Cittassa ujukabhāvo cittujukatā. |
The straight state of consciousness is rectitude of consciousness. |
Tā kāyacittaajjavalakkhaṇā, kāyacittakuṭilabhāvanimaddanarasā, ajimhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. |
They have the characteristic of uprightness of the [mental] body and of consciousness. Their function is to crush tortuousness in the [mental] body and in consciousness. They are manifested as non-crookedness. Their proximate cause is the [mental] body and consciousness. |
Kāyacittānaṃ kuṭilabhāvakaramāyāsāṭheyyādipaṭipakkhabhūtāti daṭṭhabbā. |
They should be regarded as opposed to deceit, fraud, etc., which cause tortuousness in the [mental] body and in consciousness. 65 |
471.Chandoti kattukāmatāyetaṃ adhivacanaṃ. |
150. (xxviii) Zeal (desire) is a term for desire to act. |
Tasmā so kattukāmatālakkhaṇo chando, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno, tadevassa padaṭṭhānaṃ. |
So that zeal has the characteristic of desire to act. Its function is scanning for an object. It is manifested as need for an object. That same [object] is its proximate cause. |
Ārammaṇaggahaṇe ayaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo. |
It should be regarded as the extending of the mental hand in the apprehending of an object. |
472.Adhimuccanaṃ adhimokkho. |
151. (xxix) The act of resolving66 is resolution. |
So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno, sanniṭṭheyyadhammapadaṭṭhāno, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo. |
It has the characteristic of conviction. Its function is not to grope. It is manifested as decisiveness. Its proximate cause is a thing to be convinced about. It should be regarded as like a boundary-post owing to its immovableness with respect to the object. |
473.Kiriyā kāro. |
152.(xxx) It is the maker of what is to be made, |
Manamhi kāro manasikāro. |
it is the maker in the mind (manamhi kāro), thus it is attention (bringing-to-mind—manasi-kāra). |
Purimamanato visadisamanaṃ karotītipi manasikāro. |
It makes the mind different from the previous [life-continuum] mind, thus it is attention. |
Svāyaṃ ārammaṇapaṭipādako, vīthipaṭipādako, javanapaṭipādakoti tippakāro. |
It has three ways of doing this: as the controller of the object, as the controller of the cognitive series, and as the controller of impulsions. |
Tattha ārammaṇapaṭipādako manamhi kāroti manasikāro. |
Herein, the controller of the object is the maker in the mind, thus it is attention. |
So sāraṇalakkhaṇo, sampayuttānaṃ ārammaṇe saṃyojanaraso, ārammaṇābhimukhabhāvapaccupaṭṭhāno, ārammaṇapadaṭṭhāno. |
That has the characteristic of conducting (sāraṇa). Its function is to yoke associated states to the object. It is manifested as confrontation with an object. Its proximate cause is an object. |
Saṅkhārakkhandhapariyāpanno, ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo. |
It should be regarded as the conductor (sārathi) of associated states by controlling the object, itself being included in the formations aggregate. |
Vīthipaṭipādakoti pana pañcadvārāvajjanassetaṃ adhivacanaṃ. |
Controller of the cognitive series is a term for five-door adverting (70). |
Javanapaṭipādakoti manodvārāvajjanassetaṃ adhivacanaṃ. |
Controller of impulsions is a term for mind-door adverting (71). |
Na te idha adhippetā. |
These last two are not included here. |
474.Tesu dhammesu majjhattatā tatramajjhattatā. |
153. (xxxi) Specific neutrality (tatra-majjhattatā—lit. “neutrality in regard thereto”) is neutrality (majjhattatā) in regard to those states [of consciousness and consciousness-concomitants arisen in association with it]. |
Sā cittacetasikānaṃ samavāhitalakkhaṇā, ūnādhikatānivāraṇarasā, pakkhapātupacchedanarasā vā, majjhattabhāvapaccupaṭṭhānā, cittacetasikānaṃ ajjhupekkhanabhāvena samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya daṭṭhabbā. |
It has the characteristic of conveying consciousness and consciousness-concomitants evenly. Its function is to prevent deficiency and excess, [467] or its function is to inhibit partiality. It is manifested as neutrality. It should be regarded as like a conductor (driver) who looks with equanimity on thoroughbreds progressing evenly. |
Karuṇāmuditāca brahmavihāraniddese (visuddhi. 1.262) vuttanayeneva veditabbā. |
154. (xxxii)–(xxxiii) Compassion and gladness should be understood as given in the Description of the Divine Abodes (IX.§92, 94, 95), |
Kevalañhi tā appanāppattā rūpāvacarā, imā kāmāvacarāti ayameva viseso. |
except that those are of the fine-material sphere and have attained to absorption, while these are of the sense sphere. This is the only difference. |
Keci pana mettupekkhāyopi aniyatesu icchanti, taṃ na gahetabbaṃ. |
Some, however, want to include among the inconstant both friendly-kindness and equanimity. That cannot be accepted for, |
Atthato hi adosoyeva mettā, tatramajjhattupekkhāyeva upekkhāti. |
as to meaning, non-hate itself is friendly-kindness, and specific neutrality is equanimity. |
475.Kāyaduccaritato virati kāyaduccaritavirati. |
155. (xxxiv)–(xxxvi) Abstinence from bodily misconduct: the compound kāyaduccaritavirati resolves as kāyaduccaritato virati; |
Esa nayo sesāsupi. |
so also with the other two. |
Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā, amaddanalakkhaṇāti vuttaṃ hoti. |
But as regards characteristic, etc., these three have the characteristic of non- transgression in the respective fields of bodily conduct, etc.; they have the characteristic of not treading there, is what is said. |
Kāyaduccaritādivatthuto saṅkocanarasā, akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā, pāpakiriyato cittassa vimukhabhāvabhūtāti daṭṭhabbā. |
Their function is to draw back from the fields of bodily misconduct, and so on. They are manifested as the not doing of these things. Their proximate causes are the special qualities of faith, conscience, shame, fewness of wishes, and so on. They should be regarded as the mind’s averseness from evil-doing. |
476.Iti imeva chattiṃsa saṅkhārā paṭhamena kāmāvacarakusalaviññāṇena sampayogaṃ gacchantīti veditabbā. |
156. So these are the thirty-six formations that should be understood to come into association with the first profitable consciousness of the sense sphere (1). |
Yathā ca paṭhamena, evaṃ dutiyenāpi. |
And as with the first, so with the second (2), |
Sasaṅkhārabhāvamattameva hettha viseso. |
the only difference here being promptedness. |
Tatiyena pana ṭhapetvā amohaṃ avasesā veditabbā. |
(3)–(4) Those associated with the third (3) should be understood as all the foregoing except non-delusion (xv). |
Tathā catutthena. |
Likewise with the fourth (4), |
Sasaṅkhārabhāvamattameva hettha viseso. |
the only difference here being promptedness. |
Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. |
(5)–(6) All those stated in the first instance, except happiness (v), come into association with the fifth (5). |
Yathā ca pañcamena, evaṃ chaṭṭhenāpi. |
Likewise with the sixth (6), |
Sasaṅkhārabhāvamattameva hettha viseso. |
the only difference here being promptedness. |
Sattamena ca pana ṭhapetvā amohaṃ avasesā veditabbā. |
(7)–(8) [Those associated] with the seventh (7) should be understood as [the last] except non-delusion (xv). |
Tathā aṭṭhamena. |
Likewise with the eighth (8), |
Sasaṅkhārabhāvamattameva hettha viseso. |
the only difference here being promptedness. |
Paṭhame vuttesu ṭhapetvā viratittayaṃ sesā rūpāvacarakusalesu paṭhamena sampayogaṃ gacchanti. |
157. (9)–(13) All those stated in the first instance, except the three abstinences (xxxiv-xxxvi), come into association with the first of the fine-material profitable [kinds of consciousness] (9). |
Dutiyena tato vitakkavajjā. |
With the second (10) applied thought (iii) is also lacking. |
Tatiyena tato vicāravajjā. |
With the third (11) sustained thought (iv) is also lacking. |
Catutthena tato pītivajjā. |
With the fourth (12) happiness (v) is also lacking. |
Pañcamena tato aniyatesu karuṇāmuditāvajjā. |
With the fifth (13) compassion (xxxii) and gladness (xxxiii), among the inconstant, are also lacking. |
Teyeva catūsu āruppakusalesu. |
(14)–(17) In the case of the four kinds of immaterial [profitable consciousness] these are the same as the last-mentioned, |
Arūpāvacarabhāvoyeva hi ettha viseso. |
for it is only the immaterialness that is the difference here. |
Lokuttaresu paṭhamajjhānike tāva maggaviññāṇe paṭhamarūpāvacaraviññāṇe vuttanayena, dutiyajjhānikādibhede dutiyarūpāvacaraviññāṇādīsu vuttanayeneva veditabbā. |
158. (18)–(21) As regards the supramundane, firstly, in the case of the path consciousness having the first jhāna they should be understood to be as stated in the case of the first fine-material-sphere consciousness (9). The paths classed as belonging to the second jhāna, etc., should be understood to be as stated in the cases [respectively] of the second fine-material-sphere jhāna, and so on (10)– (13). |
Karuṇāmuditānaṃ pana abhāvo, niyataviratitā, lokuttaratā cāti ayamettha viseso. |
But the difference here is absence of compassion (xxxii) and gladness (xxxiii),67 constancy of the abstinences (xxxiv-xxxvi), and supramundaneness. |
Evaṃ tāva kusalāyeva saṅkhārā veditabbā. |
|
477.Akusalesu lobhamūle paṭhamākusalasampayuttā tāva niyatā sarūpena āgatā terasa, yevāpanakā cattāroti sattarasa. |
159. II. (22) As regards the unprofitable, there are firstly seventeen associated with the first unprofitable consciousness rooted in greed (22), that is to say, thirteen constant given in the texts as such (see Dhs § 365) and four or-what- ever-states. |
Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anottappaṃ, lobho, moho, micchādiṭṭhīti ime sarūpena āgatā terasa (dha. sa. 365; dha. sa. aṭṭha. 365). |
Herein, the thirteen given as such are these: contact (i), volition (ii), applied thought (iii), sustained thought (iv), happiness (v), energy (vi), life (vii), concentration (viii), (xxxvii) consciencelessness, (xxxviii) shamelessness, (xxxix) greed, (xl) delusion, (xli) wrong view. |
Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 365). |
The four or-whatever-states are these: zeal (xxviii), resolution (xxix), (xlii) agitation, attention (xxx). |
478.Tattha na hiriyatīti ahiriko. |
160. Herein, (xxxvii) it has no conscientious scruples, thus it is consciencelessness. |
Ahirikassa bhāvo ahirikaṃ. |
|
Na otappatīti anottappaṃ. |
(xxxviii) It is unashamed, thus it is shamelessness. |
Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā. |
Of these, consciencelessness has the characteristic of absence of disgust at bodily misconduct, etc., or it has the characteristic of immodesty. |
Anottappaṃ teheva asārajjalakkhaṇaṃ, anuttāsalakkhaṇaṃ vā. |
Shamelessness has the characteristic of absence of dread on their account, or it has the characteristic of absence of anxiety about them. |
Ayamettha saṅkhepo. |
This is in brief here. |
Vitthāro pana hirottappānaṃ vuttapaṭipakkhavasena veditabbo. |
The detail, however, is the opposite of what was said above under conscience (xi) and shame (xii). |
479.Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho. |
161. (xxxix) By its means they are greedy, or it itself is greedy, or it is just the mere being greedy, thus is it greed. |
Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho. |
(xl) By its means they are deluded, or it itself is deluded, or it is just the mere being deluded, thus it is delusion. |
Tesu lobho ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya. |
162.Of these, greed has the characteristic of grasping an object, like birdlime (lit. “monkey lime”). Its function is sticking, like meat put in a hot pan. |
Apariccāgapaccupaṭṭhāno telañjanarāgo viya. |
It is manifested as not giving up, like the dye of lamp-black. |
Saṃyojaniyadhammesu assādadassanapadaṭṭhāno. |
Its proximate cause is seeing enjoyment in things that lead to bondage. |
Taṇhānadībhāvena vaḍḍhamāno sīghasotā nadī iva mahāsamuddaṃ apāyameva gahetvā gacchatīti daṭṭhabbo. |
Swelling with the current of craving, it should be regarded as taking [beings] with it to states of loss, as a swift-flowing river does to the great ocean. |
480.Moho cittassa andhabhāvalakkhaṇo, aññāṇalakkhaṇo vā, asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno, sabbākusalānaṃ mūlanti daṭṭhabbo. |
163. Delusion has the characteristic of blindness, or it has the characteristic of unknowing. Its function is non-penetration, or its function is to conceal the individual essence of an object. It is manifested as the absence of right theory (see Ch. XVII, §52), or it is manifested as darkness. Its proximate cause is unwise (unjustified) attention. It should be regarded as the root of all that is unprofitable. |
481.Micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattaṃ vā esāti micchādiṭṭhi. |
164. (xli) By its means they see wrongly, or it itself sees wrongly, or it is just the mere seeing wrongly, thus it is wrong view. |
Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā, paramaṃ vajjanti daṭṭhabbā. |
Its characteristic [469] is unwise (unjustified) interpreting. Its function is to presume. It is manifested as wrong interpreting. Its proximate cause is unwillingness to see Noble Ones, and so on. It should be regarded as the most reprehensible of all. |
482.Uddhatabhāvo uddhaccaṃ. |
165. (xlii) Agitation is agitatedness. |
Taṃ avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya, anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya, bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmaṃ viya, cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ, cittavikkhepoti daṭṭhabbaṃ. |
It has the characteristic of disquiet, like water whipped by the wind. Its function is unsteadiness, like a flag or banner whipped by the wind. It is manifested as turmoil, like ashes flung up by pelting with stones. Its proximate cause is unwise attention to mental disquiet. It should be regarded as distraction of consciousness. |
Sesā kusale vuttanayeneva veditabbā. |
166.The remaining formations here should be understood as already stated under the profitable. |
Akusalabhāvoyeva hi akusalabhāvena ca lāmakattaṃ etesaṃ tehi viseso. |
For it is only the unprofitableness that differentiates them as bad. |
483.Iti ime sattarasa saṅkhārā paṭhamena akusalaviññāṇena sampayogaṃ gacchantīti veditabbā. |
So these are the seventeen formations that should be understood to come into association with the first unprofitable consciousness (22). |
Yathā ca paṭhamena, evaṃ dutiyenāpi. |
(23) And as with the first, so with the second (23), |
Sasaṅkhāratā panettha thinamiddhassa ca aniyatatā viseso. |
but here the difference is promptedness and inconstant [occurrence] of (xliii) stiffening and torpor. |
Tattha thinanatā thinaṃ. |
167. Herein, (xliii) stiffening (thīnanatā) is stiffness (thīna); |
Middhanatā middhaṃ. |
making torpid (middhanatā) is torpor (middha). |
Anussāhasaṃhananatā asattivighāto cāti attho. |
The meaning is, paralysis due to lack of urgency, and loss of vigour. |
Thinañca middhañca thinamiddhaṃ. |
The compound thīnamiddha (stiffness-and-torpor) should be resolved into thīnañ ca middhañ ca. |
Tattha thinaṃ anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. |
Herein, stiffness has the characteristic of lack of driving power. Its function is to remove energy. It is manifested as subsiding. |
Middhaṃ akammaññatālakkhaṇaṃ, onahanarasaṃ, līnatāpaccupaṭṭhānaṃ, pacalāyikāniddāpaccupaṭṭhānaṃ vā. |
Torpor has the characteristic of unwieldiness. Its function is to smother. It is manifested as laziness, or it is manifested as nodding and sleep.68 |
Ubhayampi arativijambhikādīsu ayonisomanasikārapadaṭṭhānaṃ. |
The proximate cause of both is unwise attention to boredom, sloth, and so on. |
Tatiyena paṭhame vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. |
168. (24) With the third [unprofitable consciousness] (24) there should be understood to be associated those given for the first (22), excepting wrong view (xli). |
Māno panettha aniyato hoti. |
But here the difference is that there is inconstant [occurrence] of (xliv) pride (conceit). |
Ayaṃ viseso, so uṇṇatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabbo. |
That [pride] has the characteristic of haughtiness. Its function is arrogance. It is manifested as vain gloriousness. Its proximate cause is greed dissociated from views. It should be regarded as like madness. |
Catutthena dutiye vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. |
(25) With the fourth (25) should be understood to be associated those given for the second (23), excepting wrong view (xli). |
Etthāpi ca māno aniyatesu hotiyeva. |
And here pride (xliv) is among the inconstant too. |
Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. |
169. (26) Those given for the first (22), excepting happiness (v), come into association with the fifth (26). |
Yathā ca pañcamena, evaṃ chaṭṭhenāpi. |
(27) And as with the fifth (26), so with the sixth too (27); |
Sasaṅkhāratā panettha thinamiddhassa ca aniyatabhāvo viseso. |
but the difference here is promptedness and the inconstant [occurrence] of stiffness-and-torpor (xliii). |
Sattamena pañcame vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. |
(28) With the seventh (28) should be understood to be associated those given for the fifth (26), except views (xli); |
Māno panettha aniyato hoti. |
but pride (xliv) is inconstant here. |
Aṭṭhamena chaṭṭhe vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. |
(29) With the eighth (29) should be understood to be associated those given for the sixth (27), except views (xli); |
Etthāpi ca māno aniyatesu hotiyevāti. |
and here too pride (xliv) is among the inconstant. |
484.Dosamūlesu pana dvīsu paṭhamasampayuttā tāva niyatā sarūpena āgatā ekādasa, yevāpanakā cattāro, aniyatā tayoti aṭṭhārasa. |
170. (30)–(31) As regards the two [kinds of unprofitable consciousness] rooted in hate, [470] there are, firstly, eighteen associated with the first (30), that is, eleven constant given in the texts as such (see Dhs § 413), four or-whatever- states, and three inconstant. |
Tattha phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anoppattaṃ, doso, mohoti ime sarūpena āgatā ekādasa (dha. sa. 413; dha. sa. aṭṭha. 413). |
Herein the eleven given as such are these: contact (i), volition (ii), applied thought (iii), sustained thought (iv), energy (vi), life (vii), concentration (viii), consciencelessness (xxxvii), shamelessness (xxxviii), (xiv) hate, delusion (xl). |
Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 413). |
The four or-whatever-states are these: zeal (xxviii), resolution (xxix), agitation (xlii), attention (xxx). |
Issā, macchariyaṃ, kukkuccanti ime aniyatā tayo (dha. sa. aṭṭha. 413). |
The three inconstant are these: (xlvi) envy, (xlvii) avarice, (xlviii) worry. |
485.Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso. |
171. Herein, (xlv) by its means they hate, or it itself hates, or it is just mere hating, thus it is hate (dosa). |
So caṇḍikkalakkhaṇo pahaṭāsīviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya. |
It has the characteristic of savageness, like a provoked snake. Its function is to spread, like a drop of poison, or its function is to burn up its own support, like a forest fire. |
Dūsanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno, visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. |
It is manifested as persecuting (dūsana), like an enemy who has got his chance. Its proximate cause is the grounds for annoyance (see A V 150). It should be regarded as like stale urine mixed with poison. |
486.Issāyanā issā. |
172. (xlvi) Envying is envy. |
Sā parasampattīnaṃ usūyanalakkhaṇā. |
It has the characteristic of being jealous of other’s success. |
Tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā, saṃyojananti daṭṭhabbā. |
Its function is to be dissatisfied with that. It is manifested as averseness from that. Its proximate cause is another’s success. It should be regarded as a fetter. |
487.Maccharabhāvo macchariyaṃ. |
173. (xlvii) Avariciousness is avarice. |
Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ, kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ, cetaso virūpabhāvoti daṭṭhabbaṃ. |
Its characteristic is the hiding of one’s own success that has been or can be obtained. Its function is not to bear sharing these with others. It is manifested as shrinking, or it is manifested as meanness. Its proximate cause is one’s own success. It should be regarded as a mental disfigurement. |
488.Kucchitaṃ kataṃ kukataṃ. |
174.(xlviii) The vile (kucchita) that is done (kata) is villainy (kukata).69 |
Tassa bhāvo kukkuccaṃ. |
The state of that is worry (kukkucca). |
Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ, dāsabyamiva daṭṭhabbaṃ. |
It has subsequent regret as its characteristic. Its function is to sorrow about what has and what has not been done. It is manifested as remorse. Its proximate cause is what has and what has not been done. It should be regarded as slavery. |
Sesā vuttappakārāyevāti. |
175. The rest are of the kind already described. |
Iti ime aṭṭhārasa saṅkhārā paṭhamena dosamūlena sampayogaṃ gacchantīti veditabbā. |
So these eighteen formations should be understood to come into association with the first [unprofitable consciousness] rooted in hate (30). |
Yathā ca paṭhamena, evaṃ dutiyenāpi. |
(31) And as with the first (30), so with the second (31), |
Sasaṅkhāratā pana aniyatesu ca thinamiddhasambhavova viseso. |
the only difference, however, being promptedness and the presence of stiffness and torpor (xliii) among the inconstant. |
489.Mohamūlesu dvīsu vicikicchāsampayuttena tāva phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, cittaṭṭhiti, ahirikaṃ, anottappaṃ, moho, vicikicchāti sarūpena āgatā ekādasa (dha. sa. 422; dha. sa. aṭṭha. 422), uddhaccaṃ, manasikāroti yevāpanakā dve cāti terasa. |
176. (32)–(33) As regards the two rooted in delusion, firstly: [associated] with [the consciousness that is] associated with uncertainty (32) [471] are the eleven given in the texts as such thus: contact (i), volition (ii), applied thought (iii), sustained thought (iv), energy (vi), life (vii), (xlix) steadiness of consciousness, consciencelessness (xxxvii), shamelessness (xxxviii), delusion (xl), (l) uncertainty. The or-whatever-states are these two: agitation (xlii), attention (xxx). And these together total thirteen. |
490.Tattha cittaṭṭhitīti pavattiṭṭhitimatto dubbalo samādhi. |
177. Herein, (xlix) steadiness of consciousness is weak concentration (viii) consisting in mere steadiness in occurrence.70 |
Vigatā cikicchāti vicikicchā. |
(1) It is without wish to cure (vigatā cikicchā), thus it is uncertainty (vicikicchā). |
Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā, anekaṃsagāhapaccupaṭṭhānā vā, vicikicchāyaṃ ayonisomanasikārapadaṭṭhānā, paṭipattiantarāyakarāti daṭṭhabbā. |
It has the characteristic of doubt. Its function is to waver. It is manifested as indecisiveness, or it is manifested as taking various sides. Its proximate cause is unwise attention. It should be regarded as obstructive of theory (see XVII.52). |
Sesā vuttappakārāyeva. |
The rest are as already described. |
Uddhaccasampayuttena vicikicchāsampayutte vuttesu ṭhapetvā vicikicchaṃ sesā dvādasa. |
178. (33) [The consciousness] associated with agitation (33) has the same [formations as the consciousness] associated with uncertainty (32), except for uncertainty (1). |
Vicikicchāya abhāvena panettha adhimokkho uppajjati. |
But with the absence of uncertainty resolution (xxix) arises here. |
Tena saddhiṃ teraseva, adhimokkhasabbhāvato ca balavataro samādhi hoti. |
So with that they are likewise thirteen, and concentration (viii) is stronger because of the presence of resolution. |
Yañcettha uddhaccaṃ, taṃ sarūpeneva āgataṃ. |
Also agitation is given in the texts as such, |
Adhimokkhamanasikārā yevāpanakavasenāti evaṃ akusalasaṅkhārā veditabbā. |
while resolution (xxix) and attention (xxx) are among the or-whatever-states. Thus should the unprofitable formations be understood. |
491.Abyākatesu vipākābyākatā tāva ahetukasahetukabhedato duvidhā. |
179.III. As regards the indeterminate, firstly, the resultant indeterminate (34)–(69) are twofold, classed as those without root-cause and those with root-cause. |
Tesu ahetukavipākaviññāṇasampayuttā ahetukā. |
Those associated with resultant consciousness without root-cause (34)–(41), (50)–(56) are those without root-cause. |
Tattha kusalākusalavipākacakkhuviññāṇasampayuttā tāva phasso, cetanā, jīvitaṃ, cittaṭṭhitīti sarūpena āgatā cattāro (dha. sa. 431; dha. sa. aṭṭha. 431), yevāpanako manasikāroyevāti pañca. |
Herein, firstly, those associated with the profitable resultant (34) and unprofitable resultant (50) eye-consciousness are the four given in the texts as such, namely: contact (i), volition (ii), life (vii), steadiness of consciousness (xlix), which amount to five with attention (xxx) as the only or-whatever-state. |
Sotaghānajivhākāyaviññāṇasampayuttāpi eteyeva. |
These same kinds are associated with ear-, nose-, tongue-, and body- consciousness (35)–(38), (51)–(54). |
Ubhayavipākamanodhātuyā ete ceva vitakkavicārādhimokkhā cāti aṭṭha, tathā tividhāyapi ahetukamanoviññāṇadhātuyā. |
180. Those associated with both kinds of resultant mind-element (39), (55) come to eight by adding applied thought (iii), sustained thought (iv) and resolution (xxix). Likewise those associated with the threefold mind- consciousness-element with root-cause (40), (41), (56). |
Yā panettha somanassasahagatā, tāya saddhiṃ pīti adhikā hotīti veditabbā. |
But here (40) that accompanied by joy should be understood to have happiness (v) also in addition to that. |
Sahetukavipākaviññāṇasampayuttā pana sahetukā. |
181. The [formations] associated with resultant consciousness with root-cause (42)–(49) are those with root-cause. |
Tesu aṭṭhakāmāvacaravipākasampayuttā tāva aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisāyeva. |
Of these, firstly, those associated with the sense-sphere resultant [consciousness] with root-cause are similar to the formations associated with the eight sense-sphere [consciousnesses] (1)–(8). |
Yā pana tā aniyatesu karuṇāmuditā, tā sattārammaṇattā vipākesu na santi. |
But of the inconstant ones, compassion (xxxii) and gladness (xxxiii) are not among the resultant because they have living beings as their object. |
Ekantaparittārammaṇā hi kāmāvacaravipākā. |
For the resultant ones of the sense-sphere have only limited objects. |
Na kevalañca karuṇāmuditā, viratiyopi vipākesu na santi. |
And not only compassion and gladness but also the three abstinences (xxxiv)–(xxxvi) are not among the resultant; [472] |
"Pañca sikkhāpadā kusalāyevā"ti hi vuttaṃ. |
for it is said that “the five training precepts are profitable only” (Vibh 291). |
Rūpāvacarārūpāvacaralokuttaravipākaviññāṇasampayuttā pana tesaṃ kusalaviññāṇasampayuttasaṅkhārehi sadisā eva. |
182. (57)–(69) Those associated with the resultant consciousness of the fine- material sphere (57)–(61), the immaterial sphere (62)–(65), and the supramundane (66)–(69) are similar to the formations associated with the profitable consciousnesses of those kinds (9)–(21) too. |
492.Kiriyābyākatāpi ahetukasahetukabhedato duvidhā. |
183. (70)–(89) Functional indeterminate [formations] are also twofold classed as those without root-cause (70)–(72) and those with root-cause (73)–(80). |
Tesu ahetukakiriyaviññāṇasampayuttā ahetukā. |
Those without root-cause are associated with functional consciousness without root- cause; |
Te ca kusalavipākamanodhātuahetukamanoviññāṇadhātudvayayuttehi samānā. |
and they are the same as those associated [respectively] with profitable resultant mind-element (39) and the pair of mind-consciousness-elements without root-cause (40)–(41). |
Manoviññāṇadhātudvaye pana vīriyaṃ adhikaṃ. |
But in the case of the two mind-consciousness- elements (71)–(72), energy (vi) is additional, |
Vīriyasabbhāvato balappatto samādhi hoti. |
and because of the presence of energy, concentration (viii) is strong. |
Ayamettha viseso. |
This is the difference here. |
Sahetukakiriyaviññāṇasampayuttā pana sahetukā. |
184. Those associated with functional consciousness with root-cause (73)– (80) are those with root-cause. |
Tesu aṭṭhakāmāvacarakiriyaviññāṇasampayuttā tāva ṭhapetvā viratiyo aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisā. |
Of these, firstly, those associated with the eight sense-sphere functional consciousnesses (73)–(80) are similar to the formations associated with the eight sense-sphere profitable (1)–(8), except for the abstinences (xxxiv)–(xxxvi). |
Rūpāvacarārūpāvacarakiriyasampayuttā pana sabbākārenapi tesaṃ kusalaviññāṇasampayuttasadisāyevāti evaṃ abyākatāpi saṅkhārā veditabbāti. |
Those associated with the functional [consciousnesses] of the fine-material sphere (81)–(85) and the immaterial sphere (86)–(89) are in all aspects similar to those associated with profitable consciousness (9)–(17). This is how formations should be understood as indeterminate. |
Idaṃ saṅkhārakkhandhe vitthārakathāmukhaṃ. |
This is the section of the detailed explanation dealing with the formations aggregate. |
Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ. |
185. The foregoing section, firstly, is that of the detailed explanation of the aggregates according to the Abhidhamma-Bhājaniya [of the Vibhaṅga]. |
Atītādivibhāgakathā Table view Original pali |
493.Bhagavatā pana – |
But by the Blessed One [in the Suttanta- Bhājaniya] in this way: |
"Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho. |
“Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near: all that together in the mass and in the gross is called the materiality aggregate. |
Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ - pe - abhisaṅkhipitvā ayaṃ vuccati viññāṇakkhandho"ti (vibha. 2,26) – |
Any feeling whatever … Any perception whatever … Any formations whatever … Any consciousness whatever, whether past, future or present … all that together in the mass and in the gross is called the consciousness aggregate” (Vibh 1–9; cf. M III 17). |
Evaṃ khandhā vitthāritā. |
- the aggregates have been given in detail |
Tattha yaṃkiñcīti anavasesapariyādānaṃ. |
[MATERIALITY] 186. Herein, the word whatever includes without exception. |
Rūpanti atippasaṅganiyamanaṃ. |
Materiality prevents over-generalization. |
Evaṃ padadvayenāpi rūpassa anavasesapariggaho kato hoti. |
Thus materiality is comprised without exception by the two expressions. |
Athassa atītādinā vibhāgaṃ ārabhati. |
Then he undertakes its exposition as past, future and present, etc.; |
Tañhi kiñci atītaṃ, kiñci anāgatādibhedanti. |
for some of it is classed as past and some as future, and so on. |
Esa nayo vedanādīsu. |
So also in the case of feeling, and so on. |
494.Tattha rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti. |
Herein, the materiality called (i) past is fourfold, according to (a) extent, (b) continuity, (c) period, and (d) moment. |
Tathā anāgatapaccuppannaṃ. |
Likewise (ii) the future and (iii) the present. 71 |
Tattha addhāvasena tāva ekassa ekasmiṃ bhave paṭisandhito pubbe atītaṃ, cutito uddhaṃ anāgataṃ, ubhinnamantare paccuppannaṃ. |
187. Herein, (a) firstly, according to extent: in the case of a single becoming of one [living being], previous to rebirth-linking is past, subsequent to death is future, between these two is present. |
Santativasena sabhāgaekautusamuṭṭhānaṃ ekāhārasamuṭṭhānañca pubbāpariyavasena vattamānampi paccuppannaṃ, tato pubbe visabhāgautuāhārasamuṭṭhānaṃ atītaṃ, pacchā anāgataṃ. |
188. (b) According to continuity: that [materiality] which has like or single origination72 by temperature and single origination by nutriment, though it occurs successively, [473] is present. That which, previous to that, was of unlike origination by temperature and nutriment is past. That which is subsequent is future. |
Cittajaṃ ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ, tato pubbe atītaṃ, pacchā anāgataṃ. |
That which is born of consciousness and has its origination in one cognitive series, in one impulsion, in one attainment, is present. Previous to that is past. Subsequent to that is future. |
Kammasamuṭṭhānassa pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaññeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo. |
There is no special classification into past continuity, etc., of that which has its origination in kamma, but its pastness, etc., should be understood according as it supports those which have their origination through temperature, nutriment, and consciousness. |
Samayavasenaekamuhuttapubbaṇhasāyanharattindivādīsu samayesu santānavasena pavattamānaṃ taṃ taṃ samayaṃ paccuppannaṃ nāma, tato pubbe atītaṃ, pacchā anāgataṃ. |
189. (c) According to period: any period among those such as one minute, morning, evening, day-and-night, etc., that occurs as a continuity, is called present. Previous to that is past. Subsequent is future. |
Khaṇavasena uppādādikhaṇattayapariyāpannaṃ paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. |
190.(d) According to moment: what is included in the trio of moments, [that is to say, arising, presence, and dissolution] beginning with arising is called present. At a time previous to that it is future. At a time subsequent to that it is past. 73 |
Apica atikkantahetupaccayakiccaṃ atītaṃ, niṭṭhitahetukiccaṃ aniṭṭhitapaccayakiccaṃ paccuppannaṃ, ubhayakiccaṃ asampattaṃ anāgataṃ. |
191. Furthermore, that whose functions of cause and condition74 have elapsed is past. That whose function of cause is finished and whose function of condition is unfinished is present. That which has not attained to either function is future. |
Sakiccakkhaṇe vā paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. |
Or alternatively, the moment of the function is present. At a time previous to that it is future. At a time subsequent to that it is past. |
Ettha ca khaṇādikathāva nippariyāyā. |
And here only the explanations beginning with the moment are absolutely literal. |
Sesā sapariyāyā. |
The rest are in a figurative [or relative] sense. |
495.Ajjhattabahiddhābhedo vuttanayo eva. |
192. (iv)–(v) The division into internal and external is as already stated (§73). |
Apica idha niyakajjhattampi ajjhattaṃ parapuggalikampi ca bahiddhāti veditabbaṃ. |
Besides, it is internal in the sense of one’s own75 that should be understood here as internal and that of another person as external. |
Oḷārikasukhumabhedo vuttanayova. |
(vi)–(vii) Gross and subtle are also as already stated (§73). |
496.Hīnapaṇītabhedo duvidho pariyāyato nippariyāyato ca. |
193. (viii)–(ix) Inferior and superior are twofold, namely, figuratively (relatively) and absolutely (literally). |
Tattha akaniṭṭhānaṃ rūpato sudassīnaṃ rūpaṃ hīnaṃ. |
Herein, the materiality of the Sudassin deities is inferior to the materiality of the Akaniṭṭha (Highest) deities. |
Tadeva sudassānaṃ rūpato paṇītaṃ. |
That same materiality [of the Sudassin deities] is superior to the materiality of the Sudassa deities. |
Evaṃ yāva narakasattānaṃ rūpaṃ, tāva pariyāyato hīnapaṇītatā veditabbā. |
Thus, firstly, should inferiority and superiority be understood figuratively (relatively) down as far as the denizens of hell. |
Nippariyāyato pana yattha akusalavipākaṃ uppajjati, taṃ hīnaṃ. |
But absolutely (literally) it is inferior where it arises as unprofitable result, |
Yattha kusalavipākaṃ, taṃ paṇītaṃ. |
and it is superior where it arises as profitable result.76 |
Dūre santiketi idampi vuttanayameva. |
194. (x)–(xi) Far and near: this is also as already described (§73). |
Apica okāsatopettha upādāyupādāya dūrasantikatā veditabbā. |
Besides, relative farness and nearness should be understood here according to location. |
497.Tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvāti taṃ atītādīhi padehi visuṃ visuṃ niddiṭṭhaṃ rūpaṃ sabbaṃ ruppanalakkhaṇasaṅkhāte ekavidhabhāve paññāya rāsiṃ katvā rūpakkhandhoti vuccatīti ayamettha attho. |
195. All that together in the mass and in the gross: by making all that materiality, separately described by the words “past,” etc., into a collection by understanding its oneness, in other words, its characteristic of being molested (ruppana), it comes to be called the materiality (rūpa) aggregate. This is the meaning here. |
Etena sabbampi rūpaṃ ruppanalakkhaṇe rāsibhāvūpagamanena rūpakkhandhoti dassitaṃ hoti. |
196. By this, too, it is shown that the materiality aggregate is all materiality, which all comes into the collection with the characteristic of being molested; |
Na hi rūpato añño rūpakkhandho nāma atthi. |
for there is no materiality aggregate apart from materiality. |
498.Yathā ca rūpaṃ, evaṃ vedanādayopi vedayitalakkhaṇādīsu rāsibhāvūpagamanena. |
And just as in the case of materiality, so also feeling, etc., [are respectively shown as the feeling aggregate, etc.,] since they come under the collections with the [respective] characteristics of being felt, etc.; |
Na hi vedanādīhi aññe vedanākkhandhādayo nāma atthi. |
for there is no feeling aggregate apart from feeling and so on. |
Atītādivibhāge panettha santativasena khaṇādivasena ca vedanāya atītānāgatapaccuppannabhāvo veditabbo. |
[FEELING] 197. In the classification (i)–(iii) into past, etc., the past, future, and present state of feeling should be understood according to continuity and according to moment and so on. |
Tattha santativasena ekavīthiekajavanaekasamāpattipariyāpannā ekavīthivisayasamāyogappavattā ca paccuppannā, tato pubbe atītā, pacchā anāgatā. |
Herein, according to continuity, that included in a single cognitive series, a single impulsion, a single attainment, and that occurring in association with an objective field of one kind,77 is present. Before that is past. Subsequent is future. |
Khaṇādivasena khaṇattayapariyāpannā pubbantāparantamajjhattagatā sakiccañca kurumānā vedanā paccuppannā, tato pubbe atītā, pacchā anāgatā. |
According to moment, etc.: that feeling included in the trio of moments, which is in between the past time and the future time, and which is performing its own function, is present. Before that is past. Subsequent is future. |
Ajjhattabahiddhābhedo niyakajjhattavasena veditabbo. |
198.(iv)–(v)The classification into internal and external should be understood according to the internal in the sense of one’s own. |
499.Oḷārikasukhumabhedo "akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā"tiādinā (vibha. 11) nayena vibhaṅge vuttena jātisabhāvapuggalalokiyalokuttaravasena veditabbo. |
(vi)–(vii) The classification into gross and subtle should be understood (a) according to kind, (b) individual essence, (c) person, and (d) the mundane and supramundane, as stated in the Vibhaṅga in the way beginning “Unprofitable feeling is gross, profitable and indeterminate feeling is subtle, [profitable and unprofitable feeling is gross, indeterminate feeling is subtle]” (Vibh 3), and so on. |
Jātivasena tāva akusalā vedanā sāvajjakiriyahetuto, kilesasantāpabhāvato ca avūpasantavuttīti kusalavedanāya oḷārikā, sabyāpārato, saussāhato, savipākato, kilesasantāpabhāvato, sāvajjato ca vipākābyākatāya oḷārikā, savipākato, kilesasantāpabhāvato, sabyābajjhato, sāvajjato ca kiriyābyākatāya oḷārikā. |
199. (a) According to kind, firstly: unprofitable feeling is a state of disquiet, because it is the cause of reprehensible actions and because it produces burning of defilement, so it is gross [compared] with profitable feeling. And because it is accompanied by interestedness and drive and result, and because of the burning of the defilements, and because it is reprehensible, it is gross compared with resultant indeterminate. Also because it is accompanied by result, because of the burning of the defilements, and because it is attended by affliction and is reprehensible, it is gross compared with functional indeterminate. |
Kusalābyākatā pana vuttavipariyāyato akusalāya sukhumā. |
But in the opposite sense profitable and indeterminate feeling are subtle compared with unprofitable feeling. |
Dvepi kusalākusalavedanā sabyāpārato, saussāhato, savipākato ca yathāyogaṃ duvidhāyapi abyākatāya oḷārikā, vuttavipariyāyena duvidhāpi abyākatā tāhi sukhumā. |
Also the two, that is, profitable and unprofitable feeling, involve interestedness, drive and result, so they are respectively gross compared with the twofold indeterminate. And in the opposite sense the twofold indeterminate is subtle compared with them. |
Evaṃ tāva jātivasena oḷārikasukhumatā veditabbā. |
This, firstly, is how grossness and subtlety should be understood according to kind. |
500.Sabhāvavasena pana dukkhā vedanā nirassādato, savipphārato, khobhakaraṇato, ubbejanīyato, abhibhavanato ca itarāhi dvīhi oḷārikā, itarā pana dve sātato, santato, paṇītato, manāpato, majjhattato ca yathāyogaṃ dukkhāya sukhumā. |
200.(b) According to individual essence: painful feeling is gross compared with the others because it is without enjoyment, it involves intervention, causes disturbance, creates anxiety, and is overpowering. The other two are subtle compared with the painful because they are satisfying, peaceful, and superior, and respectively agreeable and neutral. |
Ubho pana sukhadukkhā savipphārato, khobhakaraṇato, pākaṭato ca adukkhamasukhāya oḷārikā, sā vuttavipariyāyena tadubhayato sukhumā. |
Both the pleasant and the painful are gross compared with the neither-painful-nor-pleasant because they involve intervention, cause disturbance and are obvious. The latter is subtle in the way aforesaid compared with both the former. |
Evaṃ sabhāvavasena oḷārikasukhumatā veditabbā. |
Thus should grossness and subtlety be understood according to individual essence. |
501.Puggalavasena pana asamāpannassa vedanā nānārammaṇe vikkhittabhāvato samāpannassa vedanāya oḷārikā, vipariyāyena itarā sukhumā. |
201. (c) According to person: feeling in one who has no attainment is gross compared with that in one who has one, because it is distracted by a multiple object. In the opposite sense the other is subtle. |
Evaṃ puggalavasena oḷārikasukhumatā veditabbā. |
This is how grossness and subtlety should be understood according to person. [475] |
Lokiyalokuttaravasenapana sāsavā vedanā lokiyā, sā āsavuppattihetuto, oghaniyato, yoganiyato, ganthaniyato, nīvaraṇiyato, upādāniyato, saṃkilesikato, puthujjanasādhāraṇato ca anāsavāya oḷārikā. |
202. (d) According to the mundane and supramundane: feeling subject to cankers is mundane, and that is gross compared with that free from cankers, because it is the cause for the arising of cankers, is liable to the floods, liable to the bonds, liable to the ties, liable to the hindrances, liable to the clingings, defilable, and shared by ordinary men. |
Sā vipariyāyena sāsavāya sukhumā. |
The latter, in the opposite sense, is subtle compared with that subject to cankers. |
Evaṃ lokiyalokuttaravasena oḷārikasukhumatā veditabbā. |
This is how grossness and subtlety should be understood according to the mundane and supramundane. |
502.Tattha jātiādivasena sambhedo pariharitabbo. |
203. Herein, one should beware of mixing up [the classifications] according to kind and so on. |
Akusalavipākakaāyaviññāṇasampayuttā hi vedanā jātivasena abyākatattā sukhumāpi samānā sabhāvādivasena oḷārikā hoti. |
For although feeling associated with unprofitable resultant body-consciousness is subtle according to kind because it is indeterminate, it is nevertheless gross according to individual essence, and so on. |
Vuttañhetaṃ "abyākatā vedanā sukhumā. |
And this is said: “Indeterminate feeling is subtle, |
Dukkhā vedanā oḷārikā. |
painful feeling is gross. |
Samāpannassa vedanā sukhumā. |
The feeling in one with an attainment is subtle, |
Asamāpannassa vedanā oḷārikā. |
that in one with no attainment is gross. |
Sāsavā vedanā oḷārikā. |
Feeling free from cankers is subtle, |
Anāsavā vedanā sukhumā"ti (vibha. 11). |
feeling accompanied by cankers is gross” (Vibh 3). |
Yathā ca dukkhā vedanā, evaṃ sukhādayopi jātivasena oḷārikā sabhāvādivasena sukhumā honti. |
And like painful feeling, so also pleasant, etc., is gross according to kind and subtle according to individual essence. |
Tasmā yathā jātiādivasena sambhedo na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā. |
204. Therefore feeling’s grossness and subtlety should be understood in such a way that there is no mixing up of the classifications according to kind and so on. |
Seyyathidaṃ – abyākatā jātivasena kusalākusalāhi sukhumā. |
For instance, [when it is said] “The indeterminate according to kind is subtle compared with the profitable and the unprofitable,” the individual-essence class, etc., |
Tattha katamā abyākatā? |
“Which kind of indeterminate? |
Kiṃ dukkhā? |
Is it the painful? |
Kiṃ sukhā? |
Is it the pleasant? |
Kiṃ samāpannassa? |
Is it that in one with an attainment? |
Kiṃ asamāpannassa? |
Is it that in one with no attainment? |
Kiṃ sāsavā ? |
Is it that subject to cankers? |
Kiṃ anāsavāti? |
Is it that free from cankers? |
Evaṃ sabhāvādibhedo na parāmasitabbo. |
- must not be insisted upon like this. |
Esa nayo sabbattha. |
” and so in each instance. |
Apica taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikasukhumā daṭṭhabbāti vacanato akusalādīsupi lobhasahagatāya dosasahagatā vedanā aggi viya attano nissayadahanato oḷārikā, lobhasahagatā sukhumā. |
205. Furthermore, because of the words “Or feeling should be regarded as gross or subtle in comparison with this or that feeling” (Vibh 4), among the unprofitable, etc., feeling accompanied by hate, too, is gross compared with that accompanied by greed because it burns up its own support, like a fire; and that accompanied by greed is subtle. |
Dosasahagatāpi niyatā oḷārikā, aniyatā sukhumā. |
Also, that accompanied by hate is gross when the hate is constant, and subtle when it is inconstant. |
Niyatāpi kappaṭṭhitikā oḷārikā, itarā sukhumā. |
And the constant is gross when giving result that lasts for the aeon, while the other is subtle. |
Kappaṭṭhitikāsupi asaṅkhārikā oḷārikā, itarā sukhumā. |
And of those giving result lasting for the aeon the unprompted is gross, while the other is subtle. |
Lobhasahagatā pana diṭṭhisampayuttā oḷārikā, itarā sukhumā. |
But that accompanied by greed is gross when associated with [false] view, while the other is subtle. |
Sāpi niyatā kappaṭṭhitikā asaṅkhārikā oḷārikā, itarā sukhumā. |
That also when constant and giving result lasting for the aeon and unprompted is gross, while the others are subtle. |
Avisesena ca akusalā bahuvipākā oḷārikā, appavipākā sukhumā. |
And without distinction the unprofitable with much result is gross, while that with little result is subtle. |
Kusalā pana appavipākā oḷārikā, bahuvipākā sukhumā. |
But the profitable with little result is gross, while that with much result is subtle. |
Apica kāmāvacarakusalā oḷārikā. |
206. Furthermore, the profitable of the sense sphere is gross; |
Rūpāvacarā sukhumā. |
that of the fine- material sphere is subtle; |
Tato arūpāvacarā. |
next to which the immaterial, |
Tato lokuttarā. |
and next the supramundane [should be similarly compared]. |
Kāmāvacarā dānamayā oḷārikā. |
That of the sense sphere is gross in giving, |
Sīlamayā sukhumā. |
while it is subtle in virtue; |
Tato bhāvanāmayā. |
next, that in development. |
Bhāvanāmayāpi duhetukā oḷārikā. |
Also, that in development is gross with two root-causes, |
Tihetukā sukhumā. |
while with three root-causes it is subtle. |
Tihetukāpi sasaṅkhārikā oḷārikā. |
Also that with three root-causes is gross when prompted, |
Asaṅkhārikā sukhumā. |
while it is subtle when unprompted. |
Rūpāvacarā ca paṭhamajjhānikā oḷārikā - pe - pañcamajjhānikā sukhumā. |
That of the fine-material sphere is gross in the first jhāna, [while it is subtle in the second jhāna. That also of the second jhāna is gross] … of the fifth jhāna is subtle. |
Arūpāvacarā ca ākāsānañcāyatanasampayuttā oḷārikā - pe - nevasaññānāsaññāyatanasampayuttā sukhumāva. |
And that of the immaterial sphere associated with the base consisting of boundless space is gross … [476] that associated with the base consisting of neither-perception-nor-non-perception is subtle only. |
Lokuttarā ca sotāpattimaggasampayuttā oḷārikā - pe - arahattamaggasampayuttā sukhumāva. |
And the supramundane associated with the stream-entry path is gross … that associated with the Arahant path is subtle only. |
Esa nayo taṃ taṃ bhūmivipākakiriyavedanāsu ca dukkhādiasamāpannādisāsavādivasena vuttavedanāsu ca. |
The same method applies also to resultant and functional feeling in the various planes and to feeling stated according to pain, etc., according to one with no attainment, etc., and according to that subject to cankers, and so on. |
Okāsavasena cāpi niraye dukkhā oḷārikā. |
207. Then according to location, painful feelings in hell are gross, |
Tiracchānayoniyaṃ sukhumā - pe - paranimmitavasavattīsu sukhumāva. |
while in the animal generation they are subtle … Those among the Paranimmitavasavatti Deities are subtle only. |
Yathā ca dukkhā, evaṃ sukhāpi sabbattha yathānurūpaṃ yojetabbā. |
And the pleasant should be construed throughout like the painful where suitable. |
Vatthuvasena cāpi hīnavatthukā yā kāci vedanā oḷārikā, paṇītavatthukā sukhumā. |
208. And according to physical basis, any feeling that has an inferior physical basis is gross, while one with a superior physical basis is subtle. |
Hīnapaṇītabhede yā oḷārikā, sā hīnā. |
(viii)–(ix) What is gross should be regarded as inferior in the inferior-superior classification, |
Yā ca sukhumā, sā paṇītāti daṭṭhabbā. |
and what is subtle superior. |
503.Dūrapadaṃ pana "akusalā vedanā kusalābyākatāhi vedanāhi dūre". |
209. [(x)–(xi) The word far is explained in the Vibhaṅga in the way beginning “The unprofitable is far from the profitable and indeterminate” (Vibh 4) |
Santikepadaṃ "akusalā vedanā akusalāya vedanāya santike"tiādinā nayena vibhaṅge vibhattaṃ. |
and the word near in the way beginning “Unprofitable feeling is near to unprofitable feeling” (Vibh 4). |
Tasmā akusalā vedanā visabhāgato, asaṃsaṭṭhato, asarikkhato ca kusalābyākatāhi dūre, tathā kusalābyākatā akusalāya. |
Therefore, unprofitable feeling is far from the profitable and the indeterminate because of dissimilarity, unconnectedness, and non- resemblance. The profitable and the indeterminate are likewise far from the unprofitable. |
Esa nayo sabbavāresu. |
And so in all instances. |
Akusalā pana vedanā sabhāgato, sarikkhato ca akusalāya santiketi. |
But unprofitable feeling is near to unprofitable feeling because of similarity and resemblance. |
Idaṃ vedanākkhandhassa atītādivibhāge vitthārakathāmukhaṃ. |
This is the section of the detailed explanation dealing with the past, etc., classifications of the feeling aggregate. |
Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ. |
[PERCEPTION, FORMATIONS AND CONSCIOUSNESS] 210. This should also be understood of the perception, etc., associated with any kind of feeling. |
Kamādivinicchayakathā Table view Original pali |
504.Evaṃ viditvā ca puna etesveva – |
Having understood this, again as regards these same aggregates: |
Khandhesu ñāṇabhedatthaṃ, kamatotha visesato; |
Knowledge of aggregates is classed (1) As to order, and (2) distinction, |
Anūnādhikato ceva, upamāto tatheva ca. |
(3) As to neither less nor more, (4) And likewise as to simile, |
Daṭṭhabbato dvidhā evaṃ, passantassatthasiddhito; |
(5) And twice as to how to be seen, (6) And as to good for one seeing thus— |
Vinicchayanayo sammā, viññātabbo vibhāvinā. |
This is the way of exposition That a wise man should rightly know. |
Tattha kamatoti idha uppattikkamo, pahānakkamo, paṭipattikkamo, bhūmikkamo, desanākkamoti bahuvidho kamo. |
211. 1. Herein, as to order: order is of several kinds, namely, order of arising, order of abandoning, order of practice, order of plane, order of teaching. |
Tattha "paṭhamaṃ kalalaṃ hoti, kalalā hoti abbuda"nti (saṃ. ni. 1.235) evamādi uppattikkamo. |
Herein, “First there comes to be the foetus in the first stage, then there comes to be the foetus in the second stage” (S I 206), etc., is order of arising. |
"Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā"ti (dha. sa. tikamātikā 8) evamādi pahānakkamo. |
“Things to be abandoned by seeing, things to be abandoned by development” (Dhs 1), etc., is order of abandoning. |
"Sīlavisuddhi, cittavisuddhī"ti (ma. ni. 1.259; paṭi. ma. 3.41) evamādi paṭipattikkamo. |
“Purification of virtue … purification of consciousness” (M I 148), etc., is order of practice. |
"Kāmāvacarā, rūpāvacarā"ti (dha. sa. 987) evamādi bhūmikkamo. |
“The sense sphere, the fine- material sphere” (Paṭis I 83), etc., is order of plane. |
"Cattāro satipaṭṭhānā, cattāro sammappadhānā"ti (dī. ni. 3.145) vā, "dānakathaṃ, sīlakatha"nti (dī. ni. 1.298) vā evamādi desanākkamo. |
“The four foundations of mindfulness, the four right efforts” (D II 120), etc., or “Talk on giving, talk on virtue” (M I 379), etc., is order of teaching. |
Tesu idha uppattikkamo tāva na yujjati, kalalādīnaṃ viya khandhānaṃ pubbāpariyavavatthānena anuppattito. |
212. Of these, firstly, order of arising is not applicable here because the aggregates do not arise in the order in which they are successively dealt with, as is the case with “the foetus in the first stage,” etc., |
Na pahānakkamo, kusalābyākatānaṃ appahātabbato. |
nor is order of abandoning applicable, because the profitable and indeterminate are not to be abandoned; |
Napaṭipattikkamo, akusalānaṃ appaṭipajjanīyato. |
nor is order of practice, because what is unprofitable is not to be practiced; |
Na bhūmikkamo, vedanādīnaṃ catubhūmipariyāpannattā. |
nor is order of plane, because feeling, etc., are included in all four planes. |
Desanākkamo pana yujjati. |
213. Order of teaching is appropriate however; |
Abhedena hi pañcasu khandhesu attagāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attagāhato mocetukāmo bhagavā hitakāmo tassa tassa janassa sukhagahaṇatthaṃ cakkhuādīnampi visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi. |
for there are those people who, while teachable, have fallen into assuming a self among the five aggregates owing to failure to analyze them; and the Blessed One is desirous of releasing them from the assumption by getting them to see how the [seeming] compactness of mass [in the five aggregates] is resolved; and being desirous of their welfare, he first, for the purpose of their easy apprehension, taught the materiality aggregate, which is gross, being the objective field of the eye, etc.; |
Tato iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ. |
and after that, feeling, which feels matter as desirable and undesirable; |
"Yaṃ vedayati, taṃ sañjānātī"ti evaṃ vedanāvisayassa ākāragāhikaṃ saññaṃ. |
then perception, which apprehends the aspects of feeling’s objective field, since “What one feels, that one perceives” (M I 293); |
Saññāvasena abhisaṅkhārake saṅkhāre. |
then formations, which form volitionally through the means of perception; |
Tesaṃ vedanādīnaṃ nissayaṃ adhipatibhūtañca nesaṃ viññāṇanti evaṃ tāva kamato vinicchayanayo viññātabbo. |
and lastly, consciousness, which these things beginning with feeling have as their support, and which dominates them.78 This, in the first place, is how the exposition should be known as to order. |
505.Visesatoti khandhānañca upādānakkhandhānañca visesato. |
214.2. As to distinction: as to the distinction between aggregates and aggregates- as-objects-of-clinging. |
Ko pana nesaṃ viseso, khandhā tāva avisesato vuttā. |
But what is the distinction between them? Firstly, aggregates is said without distinguishing. |
Upādānakkhandhā sāsavaupādāniyabhāvena visesetvā. |
Aggregates [as objects] of clinging is said distinguishing those that are subject to cankers and are liable to the clingings, |
Yathāha – |
according as it is said: |
"Pañca ceva vo, bhikkhave, khandhe desessāmi pañcupādānakkhandhe ca, taṃ suṇātha. |
“Bhikkhus, I shall teach you the five aggregates and the five aggregates [as objects] of clinging. Listen … |
Katame ca, bhikkhave, pañcakkhandhā, yaṃkiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ - pe - santike vā, ayaṃ vuccati, bhikkhave, rūpakkhandho. |
And what, bhikkhus, are the five aggregates? Any kind of materiality whatever, bhikkhus, whether past, future or present … far or near: this is called the materiality aggregate. |
Yā kāci vedanā - pe - yaṃkiñci viññāṇaṃ - pe - santike vā, ayaṃ vuccati, bhikkhave, viññāṇakkhandho. |
Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near: this is called the consciousness aggregate. |
Ime vuccanti, bhikkhave, pañcakkhandhā. |
These, bhikkhus, are called the five aggregates. |
Katame ca, bhikkhave, pañcupādānakkhandhā. |
And what, bhikkhus, are the five aggregates [as objects] of clinging? |
Yaṃkiñci, bhikkhave, rūpaṃ - pe - santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, rūpupādānakkhandho. |
Any kind of materiality whatever … far or near, that is subject to cankers and liable to the clingings: this is called the materiality aggregate [as object] of clinging. |
Yā kāci vedanā - pe - yaṃkiñci viññāṇaṃ - pe - santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, viññāṇupādānakkhandho. |
Any kind of feeling whatever … Any kind of perception whatever … Any kind of formations whatever … Any kind of consciousness whatever … far or near, that is subject to cankers and liable to the clingings: this is called the consciousness aggregate [as object] of clinging. |
Ime vuccanti, bhikkhave, pañcupādānakkhandhā"ti (saṃ. ni. 3.48). |
These, bhikkhus, are called the five aggregates [as objects] of clinging” (S III 47). |
Ettha ca yathā vedanādayo anāsavāpi atthi, na evaṃ rūpaṃ. |
215. Now, while there is feeling, etc., both free from cankers [and subject to them],79 not so materiality. |
Yasmā panassa rāsaṭṭhena khandhabhāvo yujjati, tasmā khandhesu vuttaṃ. |
However, since materiality can be described as a [simple] aggregate in the sense of a total, it is therefore mentioned among the [simple] aggregates. |
Yasmā rāsaṭṭhena ca sāsavaṭṭhena ca upādānakkhandhabhāvo yujjati, tasmā upādānakkhandhesu vuttaṃ. |
And since it can be described as an aggregate [that is the object] of clinging in the sense of a total and in the sense of being subjected to cankers, that [same materiality] is therefore mentioned among the aggregates [as objects] of clinging too. |
Vedanādayo pana anāsavāva khandhesu vuttā. |
But feeling, etc., are only mentioned among the [simple] aggregates when they are free from cankers. |
Sāsavā upādānakkhandhesu. |
When they are subject to cankers, they are mentioned among the aggregates [as objects] of clinging. |
Upādānakkhandhāti cettha upādānagocarā khandhā upādānakkhandhāti evamattho daṭṭhabbo. |
And here the meaning of the term “aggregates as objects of clinging” should be regarded as this: aggregates that are the resort of clinging are aggregates of clinging. |
Idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā. |
But here all these taken together are intended as aggregates. |
506.Anūnādhikatoti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti. |
216. 3. As to neither less nor more: but why are five aggregates, neither less nor more, mentioned by the Blessed One? |
Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato. |
(a) Because all formed things that resemble each other fall into these groups, (b) because that is the widest limit as the basis for the assumption of self and what pertains to self, and (c) because of the inclusion80 by them of the other sorts of aggregates. |
Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti. |
217. (a) When the numerous categories of formed states are grouped together according to similarity,81 materiality forms one aggregate through being grouped together according to similarity consisting in materiality; |
Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti. |
feeling forms one aggregate through being grouped together according to similarity consisting in feeling; |
Esa nayo saññādīsu. |
and so with perception and the other two. |
Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā. |
So they are stated as five because similar formed things fall into groups. |
Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca. |
218. (b) And this is the extreme limit as the basis for the assumption of self and what pertains to self, that is to say, the five beginning with materiality. |
Vuttañhetaṃ "rūpe kho, bhikkhave, sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati 'etaṃ mama, esohamasmi, eso me attā'ti. |
For this is said: “Bhikkhus, when matter exists, it is through clinging to matter, through insisting upon (interpreting) matter, that such a view as this arises: ‘This is mine, this is I, this is my self.’ |
Vedanāya, saññāya, saṅkhāresu, viññāṇe sati viññāṇaṃ upādāya viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati 'etaṃ mama, esohamasmi, eso me attā"ti (saṃ. ni. 3.207). |
When feeling exists … When perception exists … When formations exist … When consciousness exists, it is through clinging to consciousness, through insisting upon (interpreting) consciousness, that such a view as this arises: ‘This is mine, this is I, this is my self’”(S III 181–82). |
Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā. |
So they are stated as five because this is the widest limit as a basis for the assumption of self and what pertains to self. |
Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti. |
219. (c) And also, since those other [sorts of aggregates] stated as the five aggregates of things beginning with virtue82 are comprised within the formations aggregate, they are included here too. |
Tasmā aññesaṃ tadavarodhatopi pañceva vuttāti evaṃ anūnādhikato vinicchayanayo viññātabbo. |
Therefore they are stated as five because they include the other sorts. This is how the exposition should be known as to neither less nor more. |
507.Upamātoti ettha hi gilānasālupamo rūpupādānakkhandho, gilānupamassa viññāṇupādānakkhandhassa vatthudvārārammaṇavasena nivāsaṭṭhānato. |
220. 4. As to simile: the materiality aggregate [as object] of clinging is like a sick-room because it is the dwelling-place, as physical basis, door, and object, of the sick man, namely, the consciousness aggregate as object of clinging. |
Gelaññupamo vedanupādānakkhandho, ābādhakattā. |
The feeling aggregate as object of clinging is like the sickness because it afflicts. |
Gelaññasamuṭṭhānupamo saññupādānakkhandho, kāmasaññādivasena rāgādisampayuttavedanāsabbhāvā. |
The perception aggregate as object of clinging is like the provocation of the sickness because it gives rise to feeling associated with greed, etc., owing to perception of sense desires, and so on. |
Asappāyasevanupamo saṅkhārupādānakkhandho, vedanāgelaññassa nidānattā. |
The formations aggregate as object of clinging is like having recourse to what is unsuitable because it is the source of feeling, which is the sickness; |
"Vedanaṃ vedanatthāya abhisaṅkharontī"ti (saṃ. ni. 3.79) hi vuttaṃ. |
for it is said: “Feeling as feeling is the formed that they form” (S III 87), |
Tathā "akusalassa kammassa katattā upacitattā vipākaṃ kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagata"nti (dha. sa. 556). |
and likewise: “Because of unprofitable kamma having been performed and stored up, resultant body-consciousness has arisen accompanied by pain” (Dhs §556). |
Gilānupamo viññāṇupādānakkhandho, vedanāgelaññena aparimuttattā. |
The consciousness aggregate as object of clinging is like the sick man because it is never free from feeling, which is the sickness. |
Apica cārakakāraṇaaparādhakāraṇakārakaaparādhikupamā ete bhājanabhojanabyañjanaparivesakabhuñjakūpamā cāti evaṃ upamāto vinicchayanayo viññātabbo. |
221. Also they are (respectively) like the prison, the punishment, the offence, the punisher, and the offender. And they are like the dish, the food, the curry sauce [poured over the food], the server, and the eater.83 This is how the exposition should be known as to simile. |
508.Daṭṭhabbato dvidhāti saṅkhepato vitthārato cāti evaṃ dvidhā daṭṭhabbatopettha vinicchayanayo viññātabbo. |
222. 5. Twice as to how to be seen: the exposition should be known twice as to how to be seen, namely, in brief and in detail. |
Saṅkhepato hi pañcupādānakkhandhā āsīvisūpame (saṃ. ni. 4.238) vuttanayena ukkhittāsikapaccatthikato, bhārasuttavasena (saṃ. ni. 3.22) bhārato, khajjanīyapariyāyavasena (saṃ. ni. 3.79) khādakato, yamakasuttavasena (saṃ. ni. 3.85) aniccadukkhānattasaṅkhatavadhakato daṭṭhabbā. |
223. In brief [that is, collectively] the five aggregates as objects of clinging should be seen as an enemy with drawn sword (S IV 174) in the Snake Simile, as a burden (S III 25) according to the Burden Sutta, as a devourer (S III 87f) according to the To-be-devoured Discourse, and as impermanent, painful, not- self, formed, and murderous, according to the Yamaka Sutta (S III 112f). |
Vitthārato panettha pheṇapiṇḍo viya rūpaṃ daṭṭhabbaṃ, parimaddanāsahanato. |
224. In detail [that is, individually,] matter should be regarded as a lump of froth because it will not stand squeezing, |
Udakapubbuḷaṃ viya vedanā, muhuttaramaṇīyato. |
feeling as a bubble on water because it can only be enjoyed for an instant, |
Marīcikā viya saññā, vippalambhanato. |
perception as a mirage because it causes illusion, |
Kadalikkhandho viya saṅkhārā, asārakato. |
formations as a plantain trunk because they have no core, |
Māyā viya viññāṇaṃ, vañcakato. |
and consciousness as a conjuring trick because it deceives (S III 140–42). |
Visesato ca suḷārampi ajjhattikaṃ rūpaṃ asubhanti daṭṭhabbaṃ. |
In particular, even sublime internal materiality84 should be regarded as foul (ugly); |
Vedanā tīhi dukkhatāhi avinimuttato dukkhāti. |
feeling should be regarded as painful because it is never free from the three kinds of suffering (see XVI.34); |
Saññāsaṅkhārā avidheyyato anattāti. |
perception and formations as not-self because they are unmanageable; |
Viññāṇaṃ udayabbayadhammato aniccanti daṭṭhabbaṃ. |
and consciousness as impermanent because it has the nature of rise and fall. |
509.Evaṃ passantassatthasiddhitoti evañca saṅkhepavitthāravasena dvidhā passato yā atthasiddhi hoti, tatopi vinicchayanayo viññātabbo. |
225. 6. As to good for one seeing thus: good comes to be accomplished in one who sees in the two ways thus in brief and in detail. And the way of definition should be known according to that, |
Seyyathidaṃ – saṅkhepato tāva pañcupādānakkhandhe ukkhittāsikapaccatthikādibhāvena passanto khandhehi na vihaññati. |
that is to say, firstly, one who sees the five aggregates as objects of clinging in the form of an enemy with drawn sword, etc., is not worried by the aggregates, but one who sees materiality, etc., |
Vitthārato pana rūpādīni pheṇapiṇḍādisadisabhāvena passanto na asāresu sāradassī hoti. |
in detail as a lump of froth, etc., is not one who sees a core in the coreless. |
Visesato ca ajjhattikarūpaṃ asubhato passanto kabaḷīkārāhāraṃ parijānāti, asubhe subhanti vipallāsaṃ pajahati. |
226. And in particular, one who sees internal materiality as foul (ugly) fully understands nutriment consisting of physical nutriment. |
Kāmoghaṃ uttarati, kāmayogena visaṃyujjati, kāmāsavena anāsavo hoti, abhijjhākāyaganthaṃ bhindati, kāmupādānaṃ na upādiyati. |
He abandons the perversion [of perceiving] beauty in the foul (ugly), he crosses the flood of sense desire, he is loosed from the bond of sense desire, he becomes canker-free as regards the canker of sense desire, he breaks the bodily tie of covetousness. He does not cling with sense-desire clinging. |
Vedanaṃdukkhato passanto phassāhāraṃ parijānāti, dukkhe sukhanti vipallāsaṃ pajahati, bhavoghaṃ uttarati, bhavayogena visaṃyujjati, bhavāsavena anāsavo hoti, byāpādakāyaganthaṃ bhindati, sīlabbatupādānaṃ na upādiyati. |
227.One who sees feeling as pain fully understands nutriment consisting of contact. He abandons the perversion of perceiving pleasure in the painful. He crosses the flood of becoming. He is loosed from the bond of becoming. He becomes canker-free as regards the canker of becoming. He breaks the bodily tie of ill will. He does not cling with rules-and-vows clinging. |
Saññaṃ saṅkhāre ca anattato passanto manosañcetanāhāraṃ parijānāti, anattani attāti vipallāsaṃ pajahati, diṭṭhoghaṃ uttarati, diṭṭhiyogena visaṃyujjati, diṭṭhāsavena anāsavo hoti. |
228. One who sees perception and formations as not-self fully understands nutriment consisting of mental volition. He abandons the perversion of perceiving self in the not-self. He crosses the flood of views. He is loosed from the bond of views. |
Idaṃsaccābhinivesakāyaganthaṃ bhindati, attavādupādānaṃ na upādiyati. |
He breaks the bodily tie of interpretations (insistence) that “This is the truth.” He does not cling with self-theory clinging. |
Viññāṇaṃ aniccato passanto viññāṇāhāraṃ parijānāti, anicce niccanti vipallāsaṃ pajahati, avijjoghaṃ uttarati, avijjāyogena visaṃyujjati, avijjāsavena anāsavo hoti, sīlabbataparāmāsakāyaganthaṃ bhindati, diṭṭhupādānaṃ na upādiyati. |
229. One who sees consciousness as impermanent fully understands nutriment consisting of consciousness. He abandons the perversion of perceiving permanence in the impermanent. He crosses the flood of ignorance. He is loosed from the bond of ignorance. He becomes canker-free as regards the canker of ignorance. He breaks the bodily tie of holding to rules and vows. He does not [cling with false-] view clinging. |
Evaṃ mahānisaṃsaṃ, vadhakādivasena dassanaṃ yasmā; |
230. Such blessings there will be From seeing them as murderers and otherwise, |
Tasmā khandhe dhīro, vadhakādivasena passeyyāti. |
Therefore the wise should see The aggregates as murderers and otherwise. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
in the Treatise on the Development of Understanding |
Khandhaniddeso nāma |
called The Description of the Aggregates |
Cuddasamo paricchedo. |
The fourteenth chapter |
15. The bases and elements Original pali |
|
Pali |
Nyanamoli thera - english |
Āyatanavitthārakathā Table view Original pali |
510.Āyatanānīti dvādasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ, manāyatanaṃ, dhammāyatananti. |
1.[481] The “bases” (XIV.32) are the twelve bases, that is to say, the eye base, visible-data base, ear base, sound base, nose base, odour base, tongue base, flavour base, body base, tangible-data base, mind base, mental-data base. |
Tattha – |
2. Herein: |
Attha lakkhaṇa tāvatva, kama saṅkhepa vitthārā; |
(1) Meaning, (2) character, (3) just so much, (4) Order, and (5) in brief and detail, |
Tathā daṭṭhabbato ceva, viññātabbo vinicchayo. |
(6) Likewise as to how to be seen— Thus should be known the exposition. |
Tattha visesato tāva cakkhatīti cakkhu, rūpaṃ assādeti vibhāveti cāti attho. |
3.1.Herein, [as to meaning] firstly individually: It relishes (cakkhati), thus it is an eye (cakkhu); the meaning is that it enjoys a visible datum and turns it to account. |
Rūpayatīti rūpaṃ, vaṇṇavikāraṃ āpajjamānaṃ hadayaṅgatabhāvaṃ pakāsetīti attho. |
It makes visible (rūpayati), thus it is a visible datum (rūpa); the meaning is that by undergoing an alteration in appearance (colour) it evidences what state is in the mind (lit. heart). |
Suṇātīti sotaṃ. |
It hears (suṇāti), thus it is an ear (sota). |
Sappatīti saddo, udāhariyatīti attho. |
It is emitted (sappati), thus it is sound (sadda); the meaning is that it is uttered. |
Ghāyatīti ghānaṃ. |
It smells (ghāyati), thus it is a nose (ghāna). |
Gandhayatīti gandho. |
It is smelt (gandhayati) thus it is odour (gandha); |
Attano vatthuṃ sūcayatīti attho. |
the meaning is that it betrays its own physical basis. |
Jīvitaṃ avhayatīti jivhā. |
It evokes (avhayati) life (jīvita), thus it is a tongue (jivhā). |
Rasanti taṃ sattāti raso, assādentīti attho. |
Living beings taste (rasanti) it, thus it is flavour (rasa); the meaning is that they enjoy it. |
Kucchitānaṃ sāsavadhammānaṃ āyoti kāyo. |
It is the origin (āya) of vile (kucchita) states subject to cankers, thus it is a body (kāya), |
Āyoti uppattideso. |
origin being the place of arising. |
Phusiyatīti phoṭṭhabbaṃ. |
It is touched (phusiyati), thus it is a tangible datum (phoṭṭhabba). |
Munātīti mano. |
It measures (munāti), thus it is a mind (mano). |
Attano lakkhaṇaṃ dhārentīti dhammā. |
They cause their own characteristic to be borne (dhārayanti), thus they are mental data (dhammā).1 |
511.Avisesato pana āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatananti veditabbaṃ. |
4.[As to meaning] in general, however, base (āyatana) should be understood as such (a) because of its actuating (āyatana), (b) because of being the range (tanana) of the origins (āya), and (c) because of leading on (nayana) what is actuated (āyata).2 |
Cakkhurūpādīsu hi taṃtaṃdvārārammaṇā cittacetasikā dhammā sena sena anubhavanādinā kiccena āyatanti uṭṭhahanti ghaṭanti, vāyamantīti vuttaṃ hoti. |
Now, the various states of consciousness and its concomitants belonging to such and such a door-cum-object among those consisting of the eye-cum-visible- datum, etc., (a) are actuated (āyatanti), each by means of its individual function of experiencing, etc.; they are active, strive, and endeavour in these, is what is meant. |
Te ca āyabhūte dhamme etāni tanonti, vitthārentīti vuttaṃ hoti, idañca anamatagge saṃsāre pavattaṃ atīva āyataṃ saṃsāradukkhaṃ yāva na nivattati, tāva nayanteva, pavattayantīti vuttaṃ hoti. |
And (b) these [doors-cum-objects] provide the range for (tananti) those states that are origins (āya); they give them scope, is what is meant. And (c) as long as this suffering of the round of rebirths, which has gone on occurring throughout the beginningless round of rebirths and so is enormously actuated (āyata), does not recede, so long they lead on (nayanti); they cause occurrence, is what is meant. |
Iti sabbepime dhammā āyatanato, āyānaṃ tananato, āyatassa ca nayanato āyatanaṃ āyatananti vuccanti. |
So all these [482] things are called “bases” because they actuate, because they are the range of the origins, and because they lead on what is actuated. |
512.Apica nivāsaṭṭhānaṭṭhena ākaraṭṭhena samosaraṇaṭṭhānaṭṭhena sañjātidesaṭṭhena kāraṇaṭṭhena ca āyatanaṃ veditabbaṃ. |
5.Furthermore, “base, (āyatana) should be understood in the sense of place of abode, store (mine),3 meeting place, locality of birth, and cause. |
Tathā hi loke "issarāyatanaṃ vāsudevāyatana"ntiādīsu nivāsaṭṭhānaṃ āyatananti vuccati. |
For accordingly in the world in such phrases as the lord’s sphere” (āyatana) and “Vāsudeva’s sphere” (āyatana), it is a place of abode that is called “base”; |
"Suvaṇṇāyatanaṃ rajatāyatana"ntiādīsu ākaro. |
and in such phrases as “the sphere of gold” and “the sphere of silver” it is a store (mine) that is called “base.” |
Sāsane pana "manoramme āyatane sevanti naṃ vihaṅgamā"tiādīsu (a. ni. 5.38) samosaraṇaṭṭhānaṃ. |
But in the Dispensation, in such passages as: “And so in the delightful realm (āyatana) Those flying in the air attend him” (A III 43), it is a meeting place; |
"Dakkhiṇāpatho gunnaṃ āyatana"ntiādīsu sañjātideso. |
and in such phrases as “The southern land is the realm (āyatana) of cattle” (?) it is the locality of birth; |
"Tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane"tiādīsu (a. ni. 3.102) kāraṇaṃ. |
and in such passages as “He acquires the ability to be a witness of it … whenever there is an occasion (āyatana) for it’” (M I 494; A I 258), it is a cause. |
Cakkhuādīsu cāpi te te cittacetasikā dhammā nivasanti tadāyattavuttitāyāti cakkhādayo ca nesaṃ nivāsaṭṭhānaṃ. |
6.And these various states of consciousness and its concomitants dwell in the eye, etc., because they exist in dependence on them, so the eye, etc., are their place of abode. |
Cakkhādīsu ca te ākiṇṇā tannissitattā tadārammaṇattā cāti cakkhādayo nesaṃ ākaro. |
And they frequent the eye, etc., because they have them [respectively] as their [material] support and as their object, so the eye, etc., are their store. |
Cakkhādayo ca nesaṃ samosaraṇaṭṭhānaṃ, tattha tattha vatthudvārārammaṇavasena samosaraṇato. |
And the eye, etc., are their meeting place because they meet together in one or other of them, [using them] as physical basis, door, and object. |
Cakkhādayo ca nesaṃ sañjātideso, tannissayārammaṇabhāvena tattheva uppattito. |
And the eye, etc., are the locality of their birth because they arise just there, having them as their respective supports and objects. |
Cakkhādayo ca nesaṃ kāraṇaṃ, tesaṃ abhāve abhāvatoti. |
And the eye, etc., are their reason because they are absent when the eye, etc., are absent. |
Iti nivāsaṭṭhānaṭṭhena, ākaraṭṭhena, samosaraṇaṭṭhānaṭṭhena, sañjātidesaṭṭhena, kāraṇaṭṭhenacāti imehipi kāraṇehi ete dhammā āyatanaṃ āyatananti vuccanti. |
7.So for these reasons too these things are called “bases” in the sense of place of abode, store, meeting place, locality of birth, and reason. |
Tasmā yathāvuttena atthena cakkhu ca taṃ āyatanañcāti cakkhāyatanaṃ - pe - dhammā ca te āyatanañcāti dhammāyatananti evaṃ tāvettha atthato viññātabbo vinicchayo. |
Consequently, in the sense already stated, it is an eye and that is a base, thus it is the eye base … They are mental data and those are a base, thus they are the mental-data base. This is how the exposition should be known here as to meaning. |
513.Lakkhaṇāti cakkhādīnaṃ lakkhaṇatopettha viññātabbo vinicchayo. |
8.2. Character: Here too the exposition should be known as to the characteristic of the eye and so on. |
Tāni ca pana tesaṃ lakkhaṇāni khandhaniddese vuttanayeneva veditabbāni. |
But their characteristics should be understood in the way given above in the Description of the Aggregates (XIV.37ff.). |
Tāvatvatoti tāvabhāvato. |
9.3. As to just so much: as just so many.4 |
Idaṃ vuttaṃ hoti – cakkhādayopi hi dhammā eva, evaṃ sati dhammāyatanamicceva avatvā kasmā dvādasāyatanānīti vuttānīti ce. |
What is meant is this: The eye, etc., are mental data too; that being so, why is “twelve bases” said instead of simply “mental-data base?” |
Chaviññāṇakāyuppattidvārārammaṇavavatthānato idha channaṃ viññāṇakāyānaṃ dvārabhāvena ārammaṇabhāvena ca vavatthānato ayametesaṃ bhedo hotīti dvādasa vuttāni, cakkhuviññāṇavīthipariyāpannassa hi viññāṇakāyassa cakkhāyatanameva uppattidvāraṃ, rūpāyatanameva cārammaṇaṃ, tathā itarāni itaresaṃ. |
It is for the sake of defining door-cum-object for the arising of the six consciousness groups. And here they are stated as twelve since this is how they are classed when so defined. [483] 10.For only the eye base is the door of arising, and only the visible-data base is the object, of the consciousness group comprised in a cognitive series containing eye-consciousness. Likewise the others for the others. |
Chaṭṭhassa pana bhavaṅgamanasaṅkhāto manāyatanekadesova uppattidvāraṃ, asādhāraṇameva ca dhammāyatanaṃ ārammaṇanti. |
But only one part of the mind base, in other words, the life-continuum mind,5 is the door of arising, and only the mental-data base not common to all is the object, of the sixth [consciousness group]. |
Iti channaṃ viññāṇakāyānaṃ uppattidvārārammaṇavavatthānato dvādasa vuttānīti evamettha tāvatvato viññātabbo vinicchayo. |
So they are called “the twelve” because they define door-cum-object for the arising of the six consciousness groups. This is how the exposition should be known here as to just so much. |
514.Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. |
11. 4. As to order: here too, from among “order of arising,” etc., mentioned above (XIV.211), only “order of teaching” is appropriate. |
Ajjhattikesu hi āyatanesu sanidassanasappaṭighavisayattā cakkhāyatanaṃ pākaṭanti paṭhamaṃ desitaṃ, tato anidassanasappaṭighavisayāni sotāyatanādīni. |
For the eye is taught first among the internal bases since it is obvious because it has as its objective field what is visible with resistance (see last triad, Dhs 2). After that the ear base, etc., which have as their objective fields what is invisible with resistance. |
Atha vā dassanānuttariyasavanānuttariyahetubhāvena bahūpakārattā ajjhattikesu cakkhāyatanasotāyatanāni paṭhamaṃ desitāni, tato ghānāyatanādīni tīṇi, pañcannampi gocaravisayattā ante manāyatanaṃ, cakkhāyatanādīnaṃ pana gocarattā tassa tassa antarantarāni bāhiresu rūpāyatanādīni. |
Or alternatively, the eye base and ear base are taught first among the internal bases because of their great helpfulness as [respective] causes for the “incomparable of seeing” and the “incomparable of hearing” (see D III 250). Next, the three beginning with the nose base. And the mind base is taught last because it has as its resort the objective fields of the [other] five (M I 295). But among the external bases the visible-data base, etc., [are taught] each one next [to its corresponding internal base] because they are the respective resorts of the eye base, and so on. |
Apica viññāṇuppattikāraṇavavatthānatopi ayametesaṃ kamo veditabbo. |
12.Furthermore, their order may be understood as that in which the reasons for consciousness’s arising are defined; |
Vuttañhetaṃ "cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ - pe - manañca paṭicca dhamme ca uppajjati manoviññāṇa"nti (ma. ni. 3.421; saṃ. ni. 2.43). |
and it is said: “Due to eye and to visible objects eye-consciousness arises, … due to mind and mental objects mind- consciousness arises” (M I 111). |
Evaṃ kamatopettha viññātabbo vinicchayo. |
This is how the exposition should be known here as to order. |
515.Saṅkhepavitthārāti saṅkhepato hi manāyatanassa ceva dhammāyatanekadesassa ca nāmena tadavasesānañca āyatanānaṃ rūpena saṅgahitattā dvādasāpi āyatanāni nāmarūpamattameva honti. |
13. 5. In brief and in detail: in brief the twelve bases are simply mentality- materiality because the mind base and one part of the mental-data base are included in mentality, and the rest of the bases in materiality. |
Vitthārato pana ajjhattikesu tāva cakkhāyatanaṃ jātivasena cakkhupasādamattameva, paccayagatinikāyapuggalabhedato pana anantappabhedaṃ. |
14.But in detail, firstly as regards the internal bases, the eye base is, as to kind, simply eye sensitivity; but when it is classified according to condition, destiny, order [of beings], and person,6 it is of infinite variety. |
Tathā sotāyatanādīni cattāri. |
Likewise the four beginning with the ear base. |
Manāyatanaṃ kusalākusalavipākakiriyaviññāṇabhedena ekūnanavutippabhedaṃ ekavīsuttarasatappabhedañca. |
And the mind base, when classified according to profitable, unprofitable, resultant, and functional consciousness, is of eighty-nine kinds or of one hundred and twenty-one kinds,7 |
Vatthupaṭipadādibhedato pana anantappabhedaṃ. |
but it is of infinite variety when classified according to physical basis, progress, and so on.8 |
Rūpasaddagandharasāyatanāni visabhāgapaccayādibhedato anantappabhedāni. |
The visible-data, sound, odour, and flavour bases are of infinite variety when classified according to dissimilarity, condition, and so on.9 |
Phoṭṭhabbāyatanaṃ pathavīdhātutejodhātuvāyodhātuvasena tippabhedaṃ. |
The tangible-data base is of three kinds as consisting of earth element, fire element, and air element; [484] |
Paccayādibhedato anekappabhedaṃ. |
but when classified according to condition, etc., it is of many kinds. |
Dhammāyatanaṃ vedanāsaññāsaṅkhārakkhandhasukhumarūpanibbānānaṃ sabhāvanānattabhedato anekappabhedanti. |
The mental-data base is of many kinds when classified according to the several individual essences of feeling, perception, formations, subtle matter, and Nibbāna (see Vibh 72). |
Evaṃ saṅkhepavitthārā viññātabbo vinicchayo. |
This is how the exposition should be known in brief and in detail. |
516.Daṭṭhabbatoti ettha pana sabbāneva saṅkhatāni āyatanāni anāgamanato aniggamanato ca daṭṭhabbāni. |
15. 6. As to how to be seen: here all formed bases should be regarded as having no provenance and no destination. |
Na hi tāni pubbe udayā kutoci āgacchanti, napi uddhaṃ vayā kuhiñci gacchanti, atha kho pubbe udayā appaṭiladdhasabhāvāni, uddhaṃ vayā paribhinnasabhāvāni, pubbantāparantavemajjhe paccayāyattavuttitāya avasāni pavattanti. |
For they do not come from anywhere prior to their rise, nor do they go anywhere after their fall. On the contrary, before their rise they had no individual essence, and after their fall their individual essences are completely dissolved. And they occur without mastery [being exercisable over them] since they exist in dependence on conditions and in between the past and the future. |
Tasmā anāgamanato aniggamanato ca daṭṭhabbāni. |
Hence they should be regarded as having no provenance and no destination. |
Tathā nirīhakato abyāpārato ca. |
Likewise they should be regarded as incurious and uninterested. |
Na hi cakkhurūpādīnaṃ evaṃ hoti "aho vata amhākaṃ sāmaggiyaṃ viññāṇaṃ nāma uppajjeyyā"ti, na ca tāni viññāṇuppādanatthaṃ dvārabhāvena vatthubhāvena ārammaṇabhāvena vā īhanti, na byāpāramāpajjanti, atha kho dhammatāvesā, yaṃ cakkhurūpādisāmaggiyaṃ cakkhuviññāṇādīni sambhavantīti. |
For it does not occur to the eye and the visible datum, etc., “Ah, that consciousness might arise from our concurrence.” And as door, physical basis, and object, they have no curiosity about, or interest in, arousing consciousness. On the contrary, it is the absolute rule that eye-consciousness, etc., come into being with the union of eye with visible datum, and so on. |
Tasmā nirīhakato abyāpārato ca daṭṭhabbāni. |
So they should be regarded as incurious and uninterested. |
Apica ajjhattikāni suññagāmo viya daṭṭhabbāni, dhuvasubhasukhattabhāvavirahitattā. |
16. Furthermore, the internal bases should be regarded as an empty village because they are devoid of lastingness, pleasure, and self; |
Bāhirāni gāmaghātakacorā viya, ajjhattikānaṃ abhighātakattā. |
and the external ones as village-raiding robbers (S IV 175) because they raid the internal ones. |
Vuttañhetaṃ "cakkhu, bhikkhave, haññati manāpāmanāpehi rūpehī"ti vitthāro. |
And this is said: “Bhikkhus, the eye is harassed by agreeable and disagreeable visible objects” (S IV 175). |
Apica ajjhattikāni cha pāṇakā viya daṭṭhabbāni, bāhirāni tesaṃ gocarā viyāti. |
Furthermore, the internal ones should be regarded as like the six creatures (S IV 198–99) and the external ones as like their resorts. |
Evamettha daṭṭhabbato viññātabbo vinicchayo. |
This is how the exposition should be known here as to how to be seen. |
Idaṃ tāva āyatanānaṃ vitthārakathāmukhaṃ. |
This, firstly, is the section of the detailed explanation dealing with the bases. |
Dhātuvitthārakathā Table view Original pali |
517.Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo – cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu, sotadhātu, saddadhātu, sotaviññāṇadhātu, ghānadhātu, gandhadhātu, ghānaviññāṇadhātu, jivhādhātu, rasadhātu, jivhāviññāṇadhātu, kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu, manodhātu, dhammadhātu, manoviññāṇadhātūti. |
17.The “elements” next to that (XIV.32) are the eighteen elements, that is to say, eye element, visible-data element, eye-consciousness element; ear element, sound element, ear-consciousness element; nose element, odour element, nose- consciousness element; tongue element, flavour element, tongue-consciousness element; body element, tangible-data element, body-consciousness element; mind element, mental-data element, mind-consciousness element. |
Tattha – |
18. Herein: |
Atthato lakkhaṇādīhi, kama tāvatvasaṅkhato; |
(1) As to meaning, (2) characteristic, et cetera, (3) Order, (4) just so much, and (5) reckoning, |
Paccayā atha daṭṭhabbā, veditabbo vinicchayo. |
(6) Then condition, and (7) how to be seen— Thus should be known the exposition. |
Tattha atthatoti cakkhatīti cakkhu. |
19. 1. Herein, as to meaning: It relishes (cakkhati), thus it is an eye (cakkhu); |
Rūpayatīti rūpaṃ. |
it makes visible (rūpayati), thus it is a visible datum; [485] |
Cakkhussa viññāṇaṃ cakkhuviññāṇanti evamādinā tāva nayena cakkhādīnaṃ visesatthato veditabbo vinicchayo. |
and the consciousness of the eye is eye-consciousness (see §3). first the exposition of “eye,” etc., should be known individually as to meaning in the way beginning (see above). |
Avisesena pana vidahati, dhīyate, vidhānaṃ, vidhīyate etāya, ettha vā dhīyatīti dhātu. |
As to meaning in general: (a) it sorts out (vidahati), (b) it assorts [well] (dhīyate), (c) a sorting out (vidhāna), (d) it is sorted out (vidhīyate) by means of that, or (e) it causes to be sorted (dhīyati) here, thus it is a sort (dhātu = element).10 |
Lokiyā hi dhātuyo kāraṇabhāvena vavatthitā hutvā suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādiṃ, anekappakāraṃ saṃsāradukkhaṃ vidahanti. |
20. (a) The mundane sorts (elements), when defined according to their instrumentality, sort out (vidahanti) the suffering of the round of rebirths, which is of many kinds, just as the “sorts” (ores—see XI.20) of gold and silver, etc., do gold and silver, and so on. |
Bhārahārehi ca bhāro viya, sattehi dhīyante, dhāriyantīti attho. |
(b) They assort [well] (dhīyante) with living beings, as a burden does with burden bearers; they are borne (dhāriyanti), is the meaning. |
Dukkhavidhānamattameva cesā, avasavattanato. |
(c) And they are only mere sortings out (vidhāna) of suffering because no mastery is exercisable over them. |
Etāhi ca karaṇabhūtāhi saṃsāradukkhaṃ sattehi anuvidhīyati. |
(d) And by means of them as instruments the suffering of the round of rebirths is continually being sorted out (anuvidhīyati) by living beings. |
Tathāvihitañca taṃ etāsveva dhīyati, ṭhapiyatīti attho. |
(e) And that [suffering], being sorted out (vihita) in this way, is caused to be sorted (dhīyati) into those [sorts (elements)]; it is caused to be placed in them, is the meaning. |
Iti cakkhādīsu ekeko dhammo yathāsambhavaṃ vidahati, dhīyatītiādinā atthavasena dhātūti vuccati. |
So each thing (dhamma) among those beginning with the eye is called a “sort” (dhātu—element) in the meaning just stated beginning “It sorts out, it assorts well.” |
518.Apica yathā titthiyānaṃ attā nāma sabhāvato natthi, na evametā, etā pana attano sabhāvaṃ dhārentīti dhātuyo. |
21. Furthermore, while the self of the sectarians does not exist with an individual essence, not so these. These, on the contrary, are elements (dhātu) since they cause [a state’s] own individual essence to be borne (dhārenti).11 |
Yathā loke vicittā haritālamanosilādayo selāvayavā dhātuyoti vuccanti, evametāpi dhātuyo viya dhātuyo. |
And just as in the world the variously-coloured constituents of marble such as malachite, cinnabar, etc., are called “elements,” so too these [beginning with the eye] are elements like those;12 |
Vicittā hete ñāṇañeyyāvayavāti. |
for they are the “variously-coloured” constituents of knowledge and the knowable. |
Yathā vā sarīrasaṅkhātassa samudāyassa avayavabhūtesu rasasoṇitādīsu aññamaññavisabhāgalakkhaṇaparicchinnesu dhātusamaññā, evametesupi pañcakkhandhasaṅkhātassa attabhāvassa avayavesu dhātusamaññā veditabbā. |
Or just as the general term “elements” is used for juices, blood, etc., which are constituents of the collection called the “carcass,” when they are distinguished from each other by dissimilarity of characteristic, so too the general term “elements” should be understood as used for the constituents of the selfhood (personality) called “the pentad of aggregates”; |
Aññamaññavisabhāgalakkhaṇaparicchinnā hete cakkhādayoti. |
for these things beginning with the eye are distinguished from each other by dissimilarity of characteristic. |
Apica dhātūti nijjīvamattassevetaṃ adhivacanaṃ. |
22.Furthermore, “element” is a term for what is soulless; |
Tathā hi bhagavā "cha dhāturo ayaṃ bhikkhu puriso"tiādīsu (ma. ni. 3.344) jīvasaññāsamūhananatthaṃ dhātudesanaṃ akāsīti. |
and for the purpose of abolishing the perception of soul the Blessed One accordingly taught the elements in such passages as “Bhikkhu, this man has six elements” (M III 239). |
Tasmā yathāvuttena atthena cakkhu ca taṃ dhātu ca cakkhudhātu - pe - manoviññāṇañca taṃ dhātu ca manoviññāṇadhātūti. |
it is an eye and that is an element, thus it is the eye-element … It is mind- consciousness and that is an element, thus it is mind-consciousness element. |
Evaṃ tāvettha atthato veditabbo vinicchayo. |
Therefore the exposition should be understood here firstly as to meaning thus (above). |
519.Lakkhaṇāditoti cakkhādīnaṃ lakkhaṇāditopettha veditabbo vinicchayo. |
23. 2. As to characteristic, et cetera: here too the exposition should be understood as to the characteristic, etc., of the eye, and so on. |
Tāni ca pana nesaṃ lakkhaṇādīni khandhaniddese vuttanayeneva veditabbāni. |
And that should be understood in the way given above in the Description of the Aggregates (XIV.37ff.). |
Kamatoti idhāpi pubbe vuttesu uppattikkamādīsu desanākkamova yujjati. |
24. 3. As to order: here too, from among “order of arising,” etc., mentioned above (XIV.211), only “order of teaching” is appropriate. |
So ca panāyaṃ hetuphalānupubbavavatthānavasena vutto. |
It is set forth according to successive definition of cause and fruit.13 |
Cakkhudhātu rūpadhātūti idañhi dvayaṃ hetu, cakkhuviññāṇadhātūti phalaṃ. |
For the pair, eye element and visible- data element, are the cause and eye-consciousness element is the fruit. |
Evaṃ sabbattha. |
So in each case. |
520.Tāvatvatoti tāvabhāvato. |
25. 4. As to just so much: as just so many. |
Idaṃ vuttaṃ hoti – tesu tesu hi suttābhidhammappadesesu "ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu" (saṃ. ni. 2.95), "kāmadhātu, byāpādadhātu, vihiṃsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu" (vibha. 182; dī. ni. 3.305; ma. ni. 3.125), "sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu" (vibha. 180; ma. ni. 3.125), "ārambhadhātu, nikkamadhātu, parakkamadhātu" (saṃ. ni. 5.183), "hīnadhātu, majjhimadhātu, paṇītadhātu" (dī. ni. 3.305), "pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu (dī. ni. 3.311), ākāsadhātu, viññāṇadhātu" (ma. ni. 3.125; vibha. 172), "saṅkhatadhātu, asaṅkhatadhātu" (ma. ni. 3.125), "anekadhātu nānādhātu loko"ti (dī. ni. 2.366; ma. ni. 1.148) evamādayo aññāpi dhātuyo dissanti. |
What is meant is this: in various places in the Suttas and Abhidhamma the following as well as other [486] elements are met with—the illumination element, beauty element, base-consisting-of- boundless-space element, base-consisting-of-boundless-consciousness element, base-consisting-of-nothingness element, base-consisting-of-neither-perception- nor-non-perception element, cessation-of-perception-and-feeling element (S II 150); sense-desire element, ill-will element, cruelty element, renunciation element, non-ill-will element, non-cruelty element (Vibh 86); bodily-pleasure element, bodily-pain element, joy element, grief element, equanimity element, ignorance element (Vibh 85); initiative element, launching element, persistence element (S V 66); inferior element, medium element, superior element (D III 215); earth element, water element, fire element, air element, space element, consciousness element (Vibh 82); formed element, unformed element (M III 63); the world of many elements, of various elements (M I 70)— |
Evaṃ sati sabbāsaṃ vasena paricchedaṃ akatvā kasmā aṭṭhārasāti ayameva paricchedo katoti ce. |
that being so, why is the classification only made according to these eighteen instead of making it according to all of them? |
Sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā. |
Because, as far as individual essence is concerned, all existing elements are included in that [classification]. |
Rūpadhātuyeva hi ābhādhātu, subhadhātu pana rūpādipaṭibaddhā. |
26. The visible data-element itself is the illumination element. The beauty element is bound up with visible-data and so on. |
Kasmā, subhanimittattā. |
Why? Because it is the sign of the beautiful. |
Subhanimittañhi subhadhātu. |
The sign of the beautiful is the beauty element |
Tañca rūpādivinimuttaṃ na vijjati. |
and that does not exist apart from visible data and so on. |
Kusalavipākārammaṇā vā rūpādayo eva subhadhātūti rūpādimattamevesā. |
Or since the visible data, etc., that are objects consisting of profitable kamma-result are themselves the beauty element, that is thus merely visible data and so on. |
Ākāsānañcāyatanadhātuādīsu cittaṃ manoviññāṇadhātuyeva, sesā dhammadhātu. |
As regards the base-consisting-of- boundless-space element, etc., the consciousness is mind-consciousness element only, while the remaining [states] are the mental-data element. |
Saññāvedayitanirodhadhātu pana sabhāvato natthi. |
But the cessation- of-perception-and-feeling element does not exist as an individual essence; |
Dhātudvayanirodhamattameva hi sā. |
for that is merely the cessation of two elements.14 |
Kāmadhātu dhammadhātumattaṃ vā hoti. |
27.The sense-desire element is either merely the mental-data element, |
Yathāha – "tattha katamā kāmadhātu? |
according as it is said, “Herein, what is the sense-desire element? |
Kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo"ti (vibha. 182). |
It is the thought, applied thought, … wrong thinking, that is associated with sense desires” (Vibh 86), |
Aṭṭhārasāpi vā dhātuyo. |
or it is the eighteen elements, |
Yathāha – "heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpā vedanā saññā saṅkhārā viññāṇaṃ, ayaṃ vuccati kāmadhātū"ti (vibha. 182). |
according as it is said: “Making the Avīci hell the lower limit and making the Paranimmitavasavatti deities the upper limit, the aggregates, elements, bases, materiality, feeling, perception, formations, and consciousness that are in this interval, that belong here, are included here: these are called the sense desire element” (Vibh 86). |
Nekkhammadhātu dhammadhātu eva, "sabbepi kusalā dhammā nekkhammadhātū"ti (vibha. 182) vacanato manoviññāṇadhātupi hotiyeva. |
28.The renunciation element is the mental-data element; also, because of the passage, “Also all profitable states are the renunciation element” (Vibh 86), it is the mind-consciousness element too. |
Byāpādavihiṃsā-abyāpāda-avihiṃsāsukha-dukkha-somanassa-domanassupekkhā-avijjāārambha-nikkama-parakkamadhātuyo dhammadhātuyeva. |
The elements of ill-will, cruelty, non-ill- will, non-cruelty, bodily pleasure, bodily pain, joy, grief, equanimity, ignorance, initiative, launching, and persistence are the mental-data element too. |
Hīnamajjhimapaṇītadhātuyo aṭṭhārasa dhātumattameva. |
29. The inferior, medium, and superior elements are the eighteen elements themselves; |
Hīnā hi cakkhādayo hīnā dhātu, majjhimapaṇītā majjhimā ceva paṇītā ca. |
for inferior eyes, etc., are the inferior element, and medium and superior eyes, etc., are the medium and superior elements. |
Nippariyāyena pana akusalā dhammadhātumanoviññāṇadhātuyo hīnadhātu, lokiyā kusalābyākatā ubhopi cakkhudhātuādayo ca majjhimadhātu, lokuttarā pana dhammadhātumanoviññāṇadhātuyo paṇītadhātu. |
But literally speaking, the unprofitable mental-data element and mind-consciousness element are the inferior element; both these elements, when mundane profitable or mundane indeterminate, and the eye element, etc., are the medium element; but the supramundane mental-data element and mind-consciousness element are the superior element. |
Pathavītejovāyodhātuyo phoṭṭhabbadhātuyeva, āpodhātu ākāsadhātu ca dhammadhātuyeva. |
30.The earth, fire, and air elements are the tangible-data element; the water element and the space element are the mental-data element only; |
Viññāṇadhātu cakkhuviññāṇādisattaviññāṇadhātusaṅkhepoyeva. |
“consciousness element” is a term summarizing the seven consciousness elements beginning with eye-consciousness. |
Sattarasa dhātuyo dhammadhātuekadeso ca saṅkhatadhātu, asaṅkhatā pana dhātu dhammadhātuekadesova. |
31.Seventeen elements and one part of the mental-data element are the formed element; but the unformed element is one part of the mental-data element only. |
Anekadhātunānādhātuloko pana aṭṭhārasa dhātuppabhedamattamevāti. |
The “world of many elements, of various elements” is merely what is divided up into the eighteen elements. |
Iti sabhāvato vijjamānānaṃ sabbadhātūnaṃ tadantogadhattā aṭṭhāraseva vuttāti. |
So they are given as eighteen because, as to individual essence, all existing elements are included in that [classification]. |
521.Apica vijānanasabhāve viññāṇe jīvasaññīnaṃ saññāsamūhananatthampi aṭṭhāraseva vuttā. |
32.Furthermore, they are stated as eighteen for the purpose of eliminating the kind of perception to be found in those who perceive a soul in consciousness, the individual essence of which is cognizing; |
Santi hi sattā vijānanasabhāve viññāṇe jīvasaññino, tesaṃ cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātubhedena tassa anekataṃ cakkhurūpādipaccayāyattavuttitāya aniccatañca pakāsetvā dīgharattānusayitaṃ jīvasaññaṃ samūhanitukāmena bhagavatā aṭṭhārasa dhātuyo pakāsitā. |
for there are beings who perceive a soul in consciousness, the individual essence of which is cognizing. And so the Blessed One, who was desirous of eliminating the long-inherent perception of a soul, has expounded the eighteen elements thus making evident to them not only consciousness’s multiplicity when classed as eye-, ear-, nose-, tongue- and body-consciousness elements, and mind, and mind-consciousness elements, but also its impermanence, which is due to its existing in dependence on eye- cum-visible-data, etc., as conditions. |
Kiñca bhiyyo tathā veneyyajjhāsayavasena ca. |
33.What is more, the inclinations of those who are teachable in this way [have to be considered]; |
Ye ca imāya anatisaṅkhepavitthārāya desanāya veneyyasattā, tadajjhāsayavasena ca aṭṭhāraseva pakāsitā. |
and in order to suit the inclinations of beings who are teachable by a teaching that is neither too brief nor too long, eighteen are expounded. |
Saṅkhepavitthāranayena tathā tathā hi, |
For: By methods terse and long as need may be |
Dhammaṃ pakāsayati esa yathā yathāssa; |
He taught the Dhamma, so that from beings’ hearts, |
Saddhammatejavihataṃ vilayaṃ khaṇena, |
Melting in the Good Dhamma’s brilliancy |
Veneyyasattahadayesu tamo payātīti. |
If they have wit to learn, the dark departs. |
Evamettha tāvatvato veditabbo vinicchayo. |
This is how the exposition should be understood here as to just so much. |
522.Saṅkhatoti cakkhudhātu tāva jātito eko dhammotveva saṅkhaṃ gacchati cakkhupasādavasena, tathā sotaghānajivhākāyarūpasaddagandharasadhātuyo sotappasādādivasena, phoṭṭhabbadhātu pana pathavītejovāyovasena tayo dhammāti saṅkhaṃ gacchati. |
34. 5. As to reckoning: the eye-element, firstly, is reckoned as one thing according to kind, [488] namely, eye sensitivity. Likewise, the ear, nose, tongue, body, visible- data, sound, odour, and flavour elements are reckoned as ear sensitivity, and so on (XIV.37ff.). But the tangible-data element is reckoned as three things, namely, earth, fire and air. |
Cakkhuviññāṇadhātu kusalākusalavipākavasena dve dhammāti saṅkhaṃ gacchati, tathā sotaghānajivhākāyaviññāṇadhātuyo. |
The eye-consciousness element is reckoned as two things, namely, profitable and unprofitable kamma-result; and likewise the conscious- ness elements of the ear, nose, tongue, and body. |
Manodhātu pana pañcadvārāvajjanakusalākusalavipākasampaṭicchanavasena tayo dhammāti saṅkhaṃ gacchati. |
The mind element is reckoned as three things, namely, five-door adverting (70), and profitable (39) and unprofitable (55) resultant receiving. |
Dhammadhātu tiṇṇaṃ arūpakkhandhānaṃ soḷasannaṃ sukhumarūpānaṃ asaṅkhatāya ca dhātuyā vasena vīsati dhammāti saṅkhaṃ gacchati. |
The mental-data element as twenty things, namely, three immaterial aggregates, sixteen kinds of subtle matter, and the unformed element (see Vibh 88).15 |
Manoviññāṇadhātu sesakusalākusalābyākataviññāṇavasena chasattati dhammāti saṅkhaṃ gacchati. |
Mind-consciousness element is reckoned as seventy-six things, namely, the remaining profitable, unprofitable, and indeterminate consciousnesses. |
Evamettha saṅkhatopi veditabbo vinicchayo. |
This is how the exposition should be understood as to reckoning. |
523.Paccayāti ettha ca cakkhudhātu tāva cakkhuviññāṇadhātuyā vippayuttapurejātaatthiavigatanissayindriyapaccayānaṃ vasena chahi paccayehi paccayo hoti, rūpadhātu purejātaatthiavigatārammaṇapaccayānaṃ vasena catūhi paccayehi paccayo hoti. |
35. 6. Condition: the eye element, firstly, is a condition, in six ways, namely, dissociation, pre-nascence, presence, non-disappearance, support, and faculty for the eye-consciousness element. The visible-data element is a condition, in four ways, namely, prenascence, presence, non-disappearance, and object, for the eye-consciousness element. |
Evaṃ sotaviññāṇadhātuādīnaṃ sotadhātusaddadhātuādayo. |
Similarly with the ear-element and the sound- element for the ear-consciousness element and so on. |
Pañcannaṃ pana nesaṃ āvajjanamanodhātu anantarasamanantaranatthivigatānantarūpanissayavasena pañcahi paccayehi paccayo hoti, tā ca pañcapi sampaṭicchanamanodhātuyā. |
36. The adverting mind element (70) is a condition, as the five conditions, namely: proximity, contiguity, absence, disappearance, and proximity-decisive- support, for these five [beginning with the eye-consciousness element]. And these five are so too for the receiving mind element ((39), (55)). |
Tathā sampaṭicchanamanodhātu santīraṇamanoviññāṇadhātuyā, sā ca voṭṭhabbanamanoviññāṇadhātuyā, voṭṭhabbanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā. |
And so is the receiving mind element for the investigating mind-consciousness element ((40), (41), (56)). And so is that too for the determining mind-consciousness element (71). And so is the determining mind-consciousness element for impulsion mind- consciousness element. |
Javanamanoviññāṇadhātu pana anantarāya javanamanoviññāṇadhātuyā tehi ceva pañcahi āsevanapaccayena cāti chahi paccayehi paccayo hoti. |
But the impulsion mind-consciousness element is a condition, as the six conditions, namely, as the five already stated and as repetition condition, for the immediately following impulsion mind-consciousness element. |
Esa tāva pañcadvāre nayo. |
This, firstly, is the way in the case of the five doors. |
Manodvāre pana bhavaṅgamanoviññāṇadhātu āvajjanamanoviññāṇadhātuyā. |
37. In the case of the mind door, however, the life-continuum mind- consciousness element is a condition, for the adverting mind-consciousness element (71) |
Āvajjanamanoviññāṇadhātu ca javanamanoviññāṇadhātuyā purimehi pañcahi paccayehi paccayo hoti. |
as the previously-stated five conditions. And the adverting mind- consciousness element is so for the impulsion mind-consciousness element. |
Dhammadhātu pana sattannampi viññāṇadhātūnaṃ sahajātaaññamaññanissayasampayuttaatthiavigatādīhi bahudhā paccayo hoti. |
38. The mental-data element is a condition in many ways, as conascence, mutuality, support, association, presence, non-disappearance, etc.,16 for the seven consciousness elements. |
Cakkhudhātuādayo pana ekaccā ca dhammadhātu ekaccāya manoviññāṇadhātuyā ārammaṇapaccayādīhipi paccayā honti. |
The eye element, etc., and some of the mental-data element,17 are conditions, as object condition, etc., for some of the mind- consciousness element. |
Cakkhuviññāṇadhātuādīnañca na kevalaṃ cakkhurūpādayo paccayā honti, atha kho ālokādayopi. |
39. And not only are the eye and visible data, etc., conditions for the eye- consciousness element, etc., [respectively], but also light, etc., are too. |
Tenāhu pubbācariyā – |
Hence the former teachers said: |
"Cakkhurūpālokamanasikāre paṭicca uppajjati cakkhuviññāṇaṃ. |
“Eye-consciousness arises due to eye, visible datum, light, and attention. |
Sotasaddavivaramanasikāre paṭicca uppajjati sotaviññāṇaṃ. |
Ear-consciousness arises due to ear, sound, aperture, and attention. |
Ghānagandhavāyumanasikāre paṭicca uppajjati ghānaviññāṇaṃ. |
Nose-consciousness arises due to nose, odour, air, and attention. |
Jivhārasaāpamanasikāre paṭicca uppajjati jivhāviññāṇaṃ. |
Tongue-consciousness arises due to tongue, flavour, water, and attention. |
Kāyaphoṭṭhabbapathavīmanasikāre paṭicca uppajjati kāyaviññāṇaṃ. |
Body- consciousness arises due to body, tangible datum, earth, and attention. |
Bhavaṅgamanadhammamanasikāre paṭicca uppajjati manoviññāṇa"nti. |
Mind- consciousness arises due to life-continuum-mind,18 mental datum, and attention.” |
Ayamettha saṅkhepo. |
This is in brief. |
Vitthārato pana paccayappabhedo paṭiccasamuppādaniddese āvibhavissatīti evamettha paccayatopi veditabbo vinicchayo. |
But the kinds of conditions will be explained in detail in the Description of Dependent Origination (XVII.66ff.). |
524.Daṭṭhabbatoti daṭṭhabbatopettha vinicchayo veditabboti attho. |
This is how the exposition should be understood here as to condition. |
Sabbā eva hi saṅkhatadhātuyo pubbantāparantavivittato dhuvasubhasukhattabhāvasuññato paccayāyattavuttito ca daṭṭhabbā. |
40. 7. How to be seen: the meaning is that here too the exposition should be understood as to how they are to be regarded. For all formed elements are to be regarded as secluded from the past and future,19 as void of any lastingness, beauty, pleasure, or self, and as existing in dependence on conditions. |
Visesato panettha bheritalaṃ viya cakkhudhātu daṭṭhabbā, daṇḍo viya rūpadhātu, saddo viya cakkhuviññāṇadhātu. |
41.Individually, however, the eye element should be regarded as the surface of a drum, the visible-data element as the drumstick, and the eye-consciousness element as the sound. |
Tathā ādāsatalaṃ viya cakkhudhātu, mukhaṃ viya rūpadhātu, mukhanimittaṃ viya cakkhuviññāṇadhātu. |
Likewise, the eye element should be regarded as the surface of a looking-glass, the visible-data element as the face, and the eye-consciousness element as the image of the face. |
Atha vā ucchutilā viya cakkhudhātu, yantacakkayaṭṭhi viya rūpadhātu, ucchurasatelāni viya cakkhuviññāṇadhātu. |
Or else, the eye-element should be regarded as sugarcane or sesame, the visible-data element as the [sugarcane] mill or the [sesame] wheel rod, and the eye-consciousness element as the sugarcane juice or the sesame oil. |
Tathā adharāraṇī viya cakkhudhātu, uttarāraṇī viya rūpadhātu, aggi viya cakkhuviññāṇadhātu. |
Likewise, the eye-element should be regarded as the lower fire- stick, the visible-data element as the upper fire-stick,20 and the eye-consciousness element as the fire. |
Esa nayo sotadhātuādīsu. |
So too in the case of the ear and so on. |
Manodhātu pana yathāsambhavato cakkhuviññāṇadhātuādīnaṃ purecarānucarā viya daṭṭhabbā. |
42. The mind element, however, should be regarded as the forerunner and follower of eye-consciousness, etc., as that arises. |
Dhammadhātuyā vedanākkhandho sallamiva sūlamiva ca daṭṭhabbo. |
As to the mental-data element, the feeling aggregate should be regarded as a dart and as a stake, the perception and formations aggregates as a disease owing to their connection with the dart and stake of feeling. |
Saññāsaṅkhārakkhandhā vedanāsallasūlayogāāturā viya, puthujjanānaṃ vā saññā āsādukkhajananato rittamuṭṭhi viya. |
Or the ordinary man’s perception should be regarded as an empty fist because it produces pain through [disappointed] desire; |
Ayathābhuccanimittagāhakato vanamigo viya. |
or as a forest deer [with a scarecrow] because it apprehends the sign incorrectly. |
Saṅkhārā paṭisandhiyaṃ pakkhipanato aṅgārakāsuyaṃ khipanakapurisā viya. |
And the formations aggregate should be regarded as men who throw one into a pit of hot coals, because they throw one into rebirth-linking, |
Jāti dukkhānubandhato rājapurisānubandhacorā viya. |
or as thieves pursued by the king’s men because they are pursued by the pains of birth; |
Sabbānatthāvahassa khandhasantānassa hetuto visarukkhabījāni viya. |
or as the seeds of a poison-tree, because they are the root-cause of the aggregates’ continuity, which brings all kinds of harm. |
Rūpaṃ nānāvidhupaddavanimittato khuracakkaṃ viya daṭṭhabbaṃ. |
And materiality should be regarded as a razor-wheel (see J-a IV 3), because it is the sign of various kinds of dangers. |
Asaṅkhatā pana dhātu amatato santato khemato ca daṭṭhabbā. |
The unformed element, however, should be regarded as deathless, as peace, as safety. |
Kasmā? |
Why? |
Sabbānatthāvahassa paṭipakkhabhūtattā. |
Because it is the opposite of all ill. [490] |
Manoviññāṇadhātu ārammaṇesu vavatthānābhāvato araññamakkaṭo viya, duddamanato assakhaḷuṅko viya, yatthakāmanipātito vehāsakkhittadaṇḍo viya, lobhadosādinānappakārakilesavesayogato raṅganaṭo viya daṭṭhabbāti. |
43.The mind-consciousness element should be regarded as a forest monkey, because it does not stay still on its object; or as a wild horse, because it is difficult to tame; or as a stick flung into the air, because it falls anyhow; or as a stage dancer, because it adopts the guise of the various defilements such as greed and hate. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
in the Treatise on the Development of Understanding |
Āyatanadhātuniddeso nāma |
called “The Description of the Bases and Elements” |
Pannarasamo paricchedo. |
The fifteenth chapter |
16. The faculties and truths Original pali |
|
Pali |
Nyanamoli thera - english |
Indriyavitthārakathā Table view Original pali |
525.Dhātūnaṃ anantaraṃ uddiṭṭhāni pana indriyānīti bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti. |
1.The “faculties” listed next to the elements (XIV.32) are the twenty-two faculties, namely, eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, femininity faculty, masculinity faculty, life faculty, [bodily] pleasure faculty, [bodily] pain faculty, [mental] joy faculty, [mental] grief faculty, equanimity faculty, faith faculty, energy faculty, mindfulness faculty, concentration faculty, understanding faculty, “I-shall-come-to-know-the-unknown” faculty, final- knowledge faculty, final-knower faculty. |
Tattha – |
2. Herein: |
Atthato lakkhaṇādīhi, kamato ca vijāniyā; |
(l) As to meaning, (2) character and so on, (3) Order, should be known. |
Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ. |
(4) divided and undivided, (5) Likewise function, and (6) also plane— The exposition. |
Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito. |
3.1. Herein, firstly, the meaning of eye, etc., is explained in the way beginning: “It relishes (cakkhati), thus it is an eye (cakkhu)” (XV.3). |
Pacchimesu pana tīsu paṭhamaṃ pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā jānissāmīti evaṃ paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti vuttaṃ. |
But as regards the last three, the first is called the “I-shall-come-to-know-the-unknown” faculty because it arises in the initial stage [of the stream-entry path moment] in one who has entered on the way thus “I shall come to know the deathless state, or the Dhamma of the Four (Noble) Truths, not known,”1 and because it carries the meaning of faculty (rulership). |
Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca aññindriyaṃ. |
The second of them is called the final-knowledge faculty because of knowing finally, and because it carries the meaning of faculty. |
Tatiyaṃ aññātāvino catūsu saccesu niṭṭhitaññāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ. |
The third is called the final-knower faculty because it arises in one who has destroyed cankers, who possesses final knowledge, and whose task of getting to know the four truths is finished, and because it carries the meaning of faculty. |
Ko pana nesaṃ indriyaṭṭho nāmāti? |
4.But what is this meaning of faculty (rulership—indriyattha) that they have? |
Indaliṅgaṭṭho indriyaṭṭho. |
(a) The meaning of being the mark of a ruler (inda) is the meaning of faculty (rulership). |
Indadesitaṭṭho indriyaṭṭho. |
(b) The meaning of being taught by a ruler is the meaning of faculty, |
Indadiṭṭhaṭṭho indriyaṭṭho. |
(c) The meaning of being seen by a ruler is the meaning of faculty, |
Indasiṭṭhaṭṭho indriyaṭṭho. |
(d) The meaning of having been prepared by a ruler is the meaning of faculty, |
Indajuṭṭhaṭṭho indriyaṭṭho. |
(e) The meaning of having been fostered by a ruler is the meaning of faculty.2 |
So sabbopi idha yathāyogaṃ yujjati. |
And all that applies here in one instance or another. |
Bhagavā hi sammāsambuddho paramissariyabhāvato indo. |
5. The Blessed One, Fully Enlightened, is a ruler (inda) because of supreme lordship. |
Kusalākusalañca kammaṃ, kammesu kassaci issariyābhāvato. |
And so is kamma, profitable and unprofitable; for no one has lordship over the kinds of kamma. |
Tenevettha kammasañjanitāni tāva indriyāni kusalākusalakammaṃ ulliṅgenti. |
So here, the faculties (indriya), which are created by kamma, are the mark of profitable and unprofitable kamma. |
Tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni. |
And since they are prepared by it, they are faculties in the sense of (a) being the mark of a ruler and (d) in the sense of having been prepared by a ruler. |
Sabbāneva panetāni bhagavatā yathābhūtato pakāsitāni abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni. |
But since they have also been correctly made evident and disclosed by the Blessed One, they are all faculties (b) in the sense of being taught by a ruler and (c) in the sense of being seen by a ruler. |
Teneva bhagavatā munindena kānici gocarāsevanāya kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenāpi indriyāni. |
And since some of them were cultivated by the Blessed One, Ruler of Sages, in his cultivation of domain and some in his cultivation of development, they are faculties (e) in the sense of being fostered by a ruler. |
Apica ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni. |
6. Furthermore, they are faculties (rulership) in the sense of lordship called predominance. |
Cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhaṃ ādhipaccaṃ, tasmiṃ tikkhe tikkhattā mande ca mandattāti. |
For predominance of the eye, etc., is implied in the occurrence of eye-consciousness, etc., because of the (consciousness’) keenness when that [faculty] is keen and slowness when it is slow. |
Ayaṃ tāvettha atthato vinicchayo. |
This, firstly, is the exposition as to meaning. |
Lakkhaṇādīhīti lakkhaṇarasapaccupaṭṭhānapadaṭṭhānehipi cakkhādīnaṃ vinicchayaṃ vijāniyāti attho. |
7.2. As to character and so on: the meaning is that the exposition of the eye and so on should be known according to characteristic, function, manifestation, proximate cause, and so on. |
Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva. |
But these characteristics, etc., of theirs are given above in the Description of the Aggregates (XIV.37ff.). |
Paññindriyādīni hi cattāri atthato amohoyeva. |
For the four beginning with the understanding faculty are simply non-delusion as to meaning. |
Sesāni tattha sarūpeneva āgatāni. |
The rest are each given there as such. |
526.Kamatoti ayampi desanākkamova. |
8. 3. As to order: this too is only order of teaching (see XIV.211). |
Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni. |
Herein, the noble plane [which is the stage of stream-entry, etc.] is attained through the full- understanding of internal states, and so the eye faculty and the rest included in the selfhood are taught first. |
So pana attabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca. |
Then the femininity faculty and masculinity faculty, to show on what account that selfhood is called “woman” or “man.” |
So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ. |
Next, the life faculty, to make it known that although that selfhood is twofold, still its existence is bound up with the life faculty. |
Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. |
that there is no remission of these feelings as long as that [selfhood] continues |
Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni. |
Next the [bodily-] pleasure faculty, etc., to make it known (above) , and that all feeling is [ultimately] suffering. |
Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni. |
Next, the faith faculty, etc., to show the way, since these things are to be developed in order to make that [suffering] cease. |
Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ. |
Next, the “I-shall-come-to-know-the-unknown” faculty to show that the way is not sterile, since it is through this way that this state is first manifested in oneself. |
Tasseva phalattā tato anantaraṃ bhāvetabbato ca tato aññindriyaṃ. |
Next, the final-knowledge faculty, because it is the fruit of the last-mentioned faculty and so must be developed after it. |
Tato paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo. |
Next, the final-knower faculty, the supreme reward, is taught last to make it known that it is attained by development, and that when it is attained there is nothing more to be done. This is the order here. |
Bhedābhedāti jīvitindriyasseva cettha bhedo. |
9.4. As to divided and undivided: here there is only division of the life faculty; |
Tañhi rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ hoti. |
for that is twofold as the material-life faculty and the immaterial-life faculty. |
Sesānaṃ abhedoti evamettha bhedābhedato vinicchayaṃ vijāniyā. |
There is no division of the others. This is how the exposition should be known here as to divided and undivided. |
527.Kiccāti kiṃ indriyānaṃ kiccanti ce. |
10. 5. As to function: what is the faculties’ function? |
Cakkhundriyassa tāva "cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo"ti vacanato yaṃ taṃ indriyapaccayabhāvena sādhetabbaṃ attano tikkhamandādibhāvena cakkhuviññāṇādidhammānaṃ tikkhamandādisaṅkhātaṃ attākārānuvattāpanaṃ, idaṃ kiccaṃ. |
Firstly, because of the words “The eye base is a condition, as faculty condition, for the eye-consciousness element and for the states associated therewith” (Paṭṭh 1.5) the eye faculty’s function is to cause by its own keenness, slowness, etc., the occurrence of eye- consciousness and associated states, etc., in a mode parallel to its own,3 which is called their keenness, slowness, etc., this function being accomplishable through the state of faculty condition. |
Evaṃ sotaghānajivhākāyānaṃ. |
So too in the case of the ear, nose, tongue, and body. |
Manindriyassa pana sahajātadhammānaṃ attano vasavattāpanaṃ. |
But the function of the mind faculty is to make conascent states subject to its own mastery. |
Jīvitindriyassa sahajātadhammānupālanaṃ. |
That of the life faculty is to maintain conascent states. |
Itthindriyapurisindriyānaṃ itthipurisaliṅganimittakuttākappākārānuvidhānaṃ. |
That of the femininity faculty and the masculinity faculty is to allot the modes of the mark, sign, work and ways of women and men. |
Sukhadukkhasomanassadomanassindriyānaṃ sahajātadhamme abhibhavitvā yathāsakaṃ oḷārikākārānupāpanaṃ. |
That of the faculties of pleasure, pain, joy, and grief is to govern conascent states and impart their own particular mode of grossness to those states. |
Upekkhindriyassa santapaṇītamajjhattākārānupāpanaṃ. |
That of the equanimity faculty is to impart to them the mode of quiet, superiority and neutrality. |
Saddhādīnaṃ paṭipakkhābhibhavanaṃ sampayuttadhammānañca pasannākārādibhāvasampāpanaṃ. |
That of the faculties of faith, etc., is to overcome opposition and to impart to associated states the mode of confidence and so on. |
Anaññātaññassāmītindriyassa saṃyojanattayappahānañceva sampayuttānañca tappahānābhimukhabhāvakaraṇaṃ. |
That of the “I-shall-come-to-know-the-unknown” faculty is both to abandon three fetters and to confront associated states with the abandonment of them. |
Aññindriyassa kāmarāgabyāpādāditanukaraṇappahānañceva sahajātānañca attano vasānuvattāpanaṃ. |
That of the final-knowledge faculty is both to attenuate and abandon respectively lust, ill will, etc., and to subject conascent states to its own mastery. |
Aññātāvindriyassa sabbakiccesu ussukkappahānañceva amatābhimukhabhāvapaccayatā ca sampayuttānanti evamettha kiccato vinicchayaṃ vijāniyā. |
That of the final-knower faculty is both to abandon endeavour in all functions and to condition associated states by confronting them with the Deathless. This is how the exposition should be known here as to function. |
528.Bhūmitoti cakkhusotaghānajivhākāyaitthipurisasukhadukkhadomanassindriyāni cettha kāmāvacarāneva. |
11. 6. As to plane: the faculties of eye, ear, nose, tongue, body, femininity, masculinity, pleasure, pain, and grief are of the sense sphere only. |
Manindriyajīvitindriyaupekkhindriyāni saddhāvīriyasatisamādhipaññindriyāni ca catubhūmipariyāpannāni. |
The mind faculty, life faculty, and equanimity faculty, and the faculties of faith, energy, mindfulness, concentration, and understanding are included in the four planes. |
Somanassindriyaṃ kāmāvacararūpāvacaralokuttaravasena bhūmittayapariyāpannaṃ. |
The joy faculty is included in three planes, namely, sense sphere, fine-material sphere, and supramundane. |
Avasāne tīṇi lokuttarānevāti evamettha bhūmitopi vinicchayaṃ vijāneyya. |
The last three are supramundane only. This is how the exposition should be known here as to plane. |
Evaṃ hi vijānanto – |
|
Saṃvegabahulo bhikkhu, ṭhito indriyasaṃvare; |
The monk who knows the urgent need To keep the faculties restrained |
Indriyāni pariññāya, dukkhassantaṃ karissatīti. |
By fully understanding them Will make an end of suffering. |
Idaṃ indriyānaṃ vitthārakathāmukhaṃ. |
12.This is the section of the detailed explanation dealing with the faculties. |
Saccavitthārakathā Table view Original pali |
529.Tadanantarāni pana saccānīti cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccanti. |
The “truths” next to that (XIV.32) are the Four Noble Truths; that is to say, the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. |
Tattha – |
14. Herein: |
Vibhāgato nibbacana, lakkhaṇādippabhedato; |
(1) As to class, and (2) derivation, (3) Division by character, et cetera, |
Atthatthuddhārato ceva, anūnādhikato tathā. |
(4) As to meaning, (5) tracing out meaning, And likewise (6) neither less nor more, |
Kamato jātiādīnaṃ, nicchayā ñāṇakiccato; |
(7) As to order, (8) as to expounding Birth and so on, (9) knowledge’s function, |
Antogadhānaṃ pabhedā, upamāto catukkato. |
(10) As to division of the content, (11) As to a simile, and (12) tetrad, |
Suññatekavidhādīhi, sabhāgavisabhāgato; |
(13) As to void, (14) singlefold and so on, (15) Similar and dissimilar— |
Vinicchayo veditabbo, viññunā sāsanakkame. |
Thus should be known the exposition By those who know the teaching’s order. |
Tattha vibhāgatoti dukkhādīnaṃ hi cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā. |
15. 1. Herein, as to class: the meanings of [the truths of] suffering, etc., are analyzed as four in each case that are “real, not unreal, not otherwise” (S V 435) and must be penetrated by those penetrating suffering, etc., |
Yathāha – "dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. |
according as it is said: “Suffering’s meaning of oppressing, meaning of being formed, meaning of burning, meaning of changing, these are suffering’s four meanings of suffering, which are real, not unreal, not otherwise. |
Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho. |
Origin’s meaning of accumulating, meaning of source, meaning of bondage, meaning of impeding … |
Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho. |
Cessation’s meaning of escape, meaning of seclusion, meaning of being unformed, meaning of deathlessness … |
Maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho adhipateyyaṭṭho. |
The path’s meaning of outlet, meaning of cause, meaning of seeing, meaning of predominance, |
Ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā"ti (paṭi. ma. 2.8). |
these are the path’s meanings of path, which are real, not unreal, not otherwise” (Paṭis II 104; cf. Paṭis I 19). |
Tathā "dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho"ti (paṭi. ma. 2.11) evamādi. |
Likewise, “Suffering’s meaning of oppressing, meaning of being formed, meaning of burning, meaning of change, are its meaning of penetration to” (cf. Paṭis I 118), and so on. |
Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti. |
So suffering, etc., should be understood according to the four meanings analyzed in each case. |
Ayaṃ tāvettha vibhāgato vinicchayo. |
16. 2. As to derivation, |
530.Nibbacanalakkhaṇādippabhedatoti ettha pana nibbacanato tāva idha du-iti ayaṃ saddo kucchite dissati. |
3. division by character, et cetera: here, however, firstly “as to derivation” [of the word dukkha (suffering):] the word du (“bad”) is met with in the sense of vile (kucchita); |
Kucchitaṃ hi puttaṃ dupputtoti vadanti. |
for they call a vile child a du-putta (“bad child”). |
Khaṃ-saddo pana tucche. |
The word kham (“-ness”), however is met with in the sense of empty (tuccha), |
Tucchaṃ hi ākāsaṃ "kha"nti vuccati. |
for they call empty space “kham.” |
Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato. |
And the first truth is vile because it is the haunt of many dangers, |
Tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato. |
and it is empty because it is devoid of the lastingness, beauty, pleasure, and self conceived by rash people. |
Tasmā kucchitattā tucchattā ca dukkhanti vuccati. |
So it is called dukkhaṃ (“badness” = suffering, pain), because of vileness and emptiness. |
Saṃ-iti ca ayaṃ saddo "samāgamo sameta"ntiādīsu (dī. ni. 2.396; vibha. 199) saṃyogaṃ dīpeti. |
17. [Samudaya (origin):] the word sam (= prefix “con-”) denotes connection, as in the words samāgama (concourse, coming together), sameta (congregated, gone together), and so on. |
U-iti ayaṃ "uppannaṃ udita"ntiādīsu (dha. sa. 1; mahāva. 84) uppattiṃ. |
The word u denotes rising up, as in the words uppanna (arisen, uprisen), udita (ascended, gone up), and so on. |
Aya-saddo kāraṇaṃ dīpeti. |
The word aya4 denotes a reason (kāraṇa). |
Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ. |
And this second truth is the reason for the arising of suffering when combined with the remaining conditions. |
Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccati. |
So it is called dukkha-samudaya (the origin of suffering) because it is the reason in combination for the arising of suffering. |
Tatiyasaccaṃ pana yasmā ni-saddo abhāvaṃ, rodha-saddo ca cārakaṃ dīpeti. |
18.[Nirodha (cessation):] the word ni denotes absence, and the word rodha, a prison.5 |
Tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti, tappaṭipakkhattātipi dukkhanirodhanti vuccati. |
Now, the third truth is void of all destinies [by rebirth] and so there is no constraint (rodha) of suffering here reckoned as the prison of the round of rebirths; or when that cessation has been arrived at, there is no more constraint of suffering reckoned as the prison of the round of rebirths. And being the opposite of that prison, it is called dukkha-nirodha (cessation of suffering). |
Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti. |
Or alternatively, it is called “cessation of suffering” because it is a condition for the cessation of suffering consisting in non-arising. |
Catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā. |
19. [Nirodhagāminī paṭipadā (way leading to cessation):] because the fourth truth goes (leads) to the cessation of suffering since it confronts that [cessation] as its object, and being the way to attain cessation of suffering, |
Tasmā dukkhanirodhagāminī paṭipadāti vuccati. |
it is called dukkha- nirodha-gāminī paṭipadā, the way leading to the cessation of suffering. |
531.Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānīti vuccanti. |
20.They are called Noble Truths because the Noble Ones, the Buddhas, etc., penetrate them, |
Yathāha "cattārimāni, bhikkhave, ariyasaccāni. |
according as it is said: “Bhikkhus, there are these Four Noble Truths. |
Katamāni - pe - imāni kho, bhikkhave, cattāri ariyasaccāni. |
What four?… These, bhikkhus are the Four Noble Truths. |
Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī"ti. |
The Noble Ones penetrate them, therefore they are called Noble Truths." (S V 425). |
Apica ariyassa saccānītipi ariyasaccāni. |
21. Besides, the Noble Truths are the Noble One’s Truths, |
Yathāha "sadevake, bhikkhave, loke - pe - manussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī"ti (saṃ. ni. 5.1098). |
according as it is said: “Bhikkhus, in the world with its deities, its Māras and its Brahmās, in this generation with its ascetics and brahmans, with its princes and men, the Perfect One is the Noble One. That is why they are called Noble Truths” (S V 435). |
Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni. |
Or alternatively, they are called Noble Truths because of the nobleness implied by their discovery, |
Yathāha – "imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ariyoti vuccatī"ti. |
according as it is said: “Bhikkhus, it is owing to the correct discovery of these Four Noble Truths that the Perfect One is called accomplished, fully enlightened” (S V 433). |
Apica kho pana ariyāni saccānītipi ariyasaccāni. |
22.Besides, the Noble Truths are the Truths that are Noble. |
Ariyānīti tathāni avitathāni avisaṃvādakānīti attho. |
To be noble is to be not unreal; the meaning is, not deceptive, |
Yathāha – "imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī"ti (saṃ. ni. 5.1097) evamettha nibbacanato vinicchayo veditabbo. |
according as it is said: “Bhikkhus, these Four Noble Truths are real, not unreal, not otherwise that is why they are called Noble Truths” (S V 435). This is how the exposition should be known here as to derivation. |
532.Kathaṃ lakkhaṇādippabhedato? |
23. 3. How as to division by character, et cetera? |
Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ. |
The truth of suffering has the characteristic of afflicting. Its function is to burn. It is manifested as occurrence (as the course of an existence). |
Pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. |
The truth of origin has the characteristic of producing. Its function is to prevent interruption. It is manifested as impediment. |
Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ. |
The truth of cessation has the characteristic of peace. Its function is not to die. It is manifested as the signless.6 |
Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahānarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ. |
The truth of the path has the characteristic of an outlet. Its function is to abandon defilements. It is manifested as emergence. |
Apica pavattipavattananivattinivattanalakkhaṇāni paṭipāṭiyā. |
They have, moreover, the respective characteristics of occurrence, making occur, non-occurrence, and making not occur, |
Tathā saṅkhatataṇhā asaṅkhatadassanalakkhaṇāni cāti evamettha lakkhaṇādippabhedato vinicchayo veditabbo. |
and likewise the characteristics of the formed, craving, the unformed, and seeing. This is how the exposition should be understood here as to characteristic, et cetera. |
533.Atthatthuddhāratocevāti ettha pana atthato tāva ko saccaṭṭhoti ce? |
24. 4. As to meaning, 5. tracing out the meaning: as to “meaning” firstly, what is the “meaning of truth” (saccattha)? |
Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva. |
It is that which, for those who examine it with the eye of understanding, is not misleading like an illusion, deceptive like a mirage, or undiscoverable like the self of the sectarians, but is rather the domain of noble knowledge as the real unmisleading actual state with its aspects of affliction, production, quiet, and outlet. |
Esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo. |
It is this real unmisleading actualness that should be understood as the “meaning of truth” just as [heat is] the characteristic of fire, and just as [it is] in the nature of the world [that things are subject to birth, ageing and death], |
Yathāha – "idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta"nti (saṃ. ni. 5.1090) vitthāro. |
according as it is said, “Bhikkhus, this suffering is real, not unreal, not otherwise” (S V 430), and so on, in detail. |
Apica – |
25. Furthermore: |
Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ; |
There is no pain but is affliction. And naught that is not pain afflicts: |
Bādhakattaniyāmena, tato saccamidaṃ mataṃ. |
This certainty that it afflicts Is what is reckoned here as truth. |
Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato; |
No other source of pain than craving. Nor aught that source provides but pain: |
Dukkhahetuniyāmena, iti saccaṃ visattikā. |
This certainty in causing pain Is why it is considered truth. |
Nāññā nibbānato santi, santaṃ na ca na taṃ yato; |
There is no peace except Nibbāna Nibbāna cannot but be peace: |
Santabhāvaniyāmena, tato saccamidaṃ mataṃ. |
This certainty that it is peace Is what is reckoned here as truth. |
Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so; |
No outlet other than the path. Nor fails the path to be the outlet: |
Tacchaniyyānabhāvattā, iti so saccasammato. |
Its status as the very outlet Has made it recognized as truth. |
Iti tacchāvipallāsa, bhūtabhāvaṃ catūsvapi; |
This real infallibility. Which is their true essential core. |
Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti. |
Is what the wise declare to be Truth’s meaning common to all four. |
Evaṃ atthato vinicchayo veditabbo. |
This is how the exposition should be understood as to meaning. |
534.Kathaṃ atthuddhārato? |
26. 5. How as to tracing out the meaning? |
Idhāyaṃ sacca-saddo anekesu atthesu dissati. |
This word “truth” (sacca) is met with in various meanings. |
Seyyathidaṃ – "saccaṃ bhaṇe na kujjheyyā"tiādīsu (dha. pa. 224) vācāsacce. |
In such passages as “Let him speak truth and not be angry” (Dhp 224) it is verbal truth. |
"Sacce ṭhitā samaṇabrāhmaṇā cā"tiādīsu (jā. 2.21.433) viratisacce. |
In such passages as “Ascetics and brahmans base themselves on truth” (? ) it is the truth of abstinence [from lying]. |
"Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā"tiādīsu (su. ni. 891) diṭṭhisacce. |
In such passages as “Why do they declare diverse truths, the clever talkers that hold forth? ” (Sn 885) it is truth as views. |
"Ekaṃ hi saccaṃ na dutiya"ntiādīsu (su. ni. 890) paramatthasacce nibbāne ceva magge ca. |
And in such passages as “Truth is one, there is no second” (Sn 884) it is, as truth in the ultimate sense, both Nibbāna and the path. |
"Catunnaṃ ariyasaccānaṃ kati kusalā"tiādīsu (vibha. 216) ariyasacce. |
In such passages as “Of the four truths how many are profitable? ” (Vibh 112; Paṭis II 108) it is noble truth. |
Svāyamidhāpi ariyasacce vattatīti evamettha atthuddhāratopi vinicchayo veditabbo. |
And here too it is proper as noble truth. This is how the exposition should be understood as to tracing out the meaning. |
535.Anūnādhikatoti kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? |
27.6. As to neither less nor more: but why are exactly four noble truths stated, neither less nor more? |
Aññassāsambhavato aññatarassa ca apaneyyābhāvato. |
Because no other exists and because none can be eliminated. |
Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti. |
For there is none extra to them, nor can any one of them be eliminated, |
Yathāha – "idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā 'netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ. |
according as it is said: “Bhikkhus, that an ascetic or brahman here should come and say: ‘This is not the truth of suffering, the truth of suffering is another; |
Ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī'ti netaṃ ṭhānaṃ vijjatī"tiādi. |
I shall set aside this truth of suffering and make known another truth of suffering’—that is not possible” (?) and so on, |
Yathā cāha – "yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya 'netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī'ti netaṃ ṭhānaṃ vijjatī"tiādi (saṃ. ni. 5.1086). |
and according as it is said: “Bhikkhus, that any ascetic or brahman should say thus: ‘This is not the first noble truth of suffering that is taught by the ascetic Gotama; rejecting this first noble truth of suffering, I shall make known another first noble truth of suffering’—that is not possible” (S V 428) and so on. |
Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ. |
28.Furthermore, when announcing occurrence, [that is, the process of existence,] the Blessed One announced it with a cause, and he announced non-occurrence as having a means thereto. |
Iti pavattinivattitadubhayahetūnaṃ etaparamato cattāreva vuttāni. |
So they are stated as four at the most as occurrence and non-occurrence and the cause of each. |
Tathā pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ, ālayaālayārāmatāālayasamugghātaālayasamugghātupāyānañca vasenāpi cattāreva vuttānīti evamettha anūnādhikato vinicchayo veditabbo. |
Likewise, they are stated as four since they have to be respectively fully understood, abandoned, realized, and developed; and also since they are the basis for craving, craving, the cessation of craving, and the means to the cessation of craving; and also since they are the reliance [depended upon], the delight in the reliance, removal of the reliance, and the means to the removal of the reliance. This is how the exposition should be understood here as to neither less nor more. |
536.Kamatoti ayampi desanākkamova. |
29.7. As to order, this too is only order of teaching (see XIV.211). |
Ettha ca oḷārikattā, sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ. |
The truth of suffering is given first since it is easy to understand because of its grossness and because it is common to all living beings. |
Tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ. |
The truth of origin is given next to show its cause. |
Hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ. |
Then the truth of cessation, to make it known that with the cessation of the cause there is the cessation of the fruit. |
Tadadhigamupāyadassanatthaṃ ante maggasaccaṃ. |
The truth of the path comes last to show the means to achieve that. |
Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha. |
30.Or alternatively, he announced the truth of suffering first to instill a sense of urgency into living beings caught up in the enjoyment of the pleasure of becoming; |
Taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ. |
and next to that, the truth of origin to make it known that that [suffering] neither comes about of itself as something not made nor is it due to creation by an Overlord, etc. (see §85), but that on the contrary it is due to this [cause]; |
Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ. |
after that, cessation, to instill comfort by showing the escape to those who seek the escape from suffering with a sense of urgency because overwhelmed by suffering with its cause. |
Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha kamato vinicchayo veditabbo. |
And after that, the path that leads to cessation, to enable them to attain cessation. This is how the exposition should be understood here as to order. |
537.Jātiādīnaṃ nicchayāti ye te ariyasaccāni niddisantena bhagavatā "jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā"ti (vibha. 190) dukkhaniddese dvādasa dhammā, "yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. |
31. 8. As to expounding birth and so on: the exposition should be understood here in accordance with the expositions of the things beginning with birth given by the Blessed One when describing the Four Noble Truths, that is to say, (i) the twelve things in the description of suffering: “Birth is suffering, ageing is suffering,7 death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering, in short, the five aggregates [as objects] of clinging are suffering” (Vibh 99); and (ii) the threefold craving in the description of origin: “That craving which produces further becoming, is accompanied by delight and greed, delighting in this and that, |
Seyyathidaṃ, kāmataṇhā, bhavataṇhā, vibhavataṇhā"ti (vibha. 203) samudayaniddese tividhā taṇhā, "yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo"ti (vibha. 204) evaṃ nirodhaniddese atthato ekameva nibbānaṃ, "katamaṃ dukkhanirodhagāminīpaṭipadā ariyasaccaṃ, ayameva ariyo aṭṭhaṅgiko maggo. |
that is to say, craving for sense desires, craving for becoming, craving for non-becoming” (Vibh 101); and (iii) Nibbāna, which has one meaning only, in the description of cessation: “That which is the remainderless fading away and cessation of that same craving, giving it up, relinquishing it, letting it go, not relying on it” (Vibh 103); and (iv) the eight things in the description of the path: “What is the noble truth of the way leading to the cessation of suffering? It is this Noble Eightfold Path, |
Seyyathidaṃ – sammādiṭṭhi - pe - sammāsamādhī"ti (vibha. 205) evaṃ magganiddese aṭṭha dhammāti iti catunnaṃ saccānaṃ niddese jātiādayo dhammā vuttā, tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo. |
that is to say, right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, right concentration” (Vibh 104). |
Dukkhaniddesakathā Table view Original pali |
Samudayaniddesakathā Table view Original pali |
553.Samudayaniddese pana yāyaṃ taṇhāti yā ayaṃ taṇhā. |
61.But in the description of the origin, the expression yāyaṃ taṇhā (that craving which) = yā ayaṃ taṇhā. |
Ponobbhavikāti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlametissāti ponobbhavikā. |
[As regards the expression] produces further becoming: it is a making become again, thus it is “becoming again” (punabbhava); becoming again is its habit, thus it “produces further becoming” (ponobbhavika). |
Nandīrāgena sahagatāti nandīrāgasahagatā, nandīrāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. |
The expression nandirāgasahagatā (accompanied by concern and greed) = nandirāgena sahagatā; what is meant is that it is identical in meaning with delight and greed. |
Tatra tatrābhinandinīti yatra yatra attabhāvo nibbattati, tatra tatrābhinandinī. |
Concerned with this and that: wherever personality is generated there is concern with that. |
Seyyathidanti nipāto, tassa sā katamāti ceti attho. |
The expression that is to say (seyyathidaṃ) is a particle; its meaning is “which is that.” |
Kāmataṇhā bhavataṇhā vibhavataṇhāti imā paṭiccasamuppādaniddese āvibhavissanti. |
Craving for sense desires, craving for becoming, craving for non- becoming will be explained in the Description of Dependent Origination (XVII.233ff.). |
Idha panāyaṃ tividhāpi dukkhasaccassa nibbattakaṭṭhena ekattaṃ upanetvā dukkhasamudayaṃ ariyasaccanti vuttāti veditabbā. |
Although this is threefold, it should nevertheless be understood as “the noble truth of the origin of suffering,” taking it as one in the sense of its generating the truth of suffering. |
Ayaṃ samudayaniddese nayo. |
|
Nirodhaniddesakathā Table view Original pali |
554.Dukkhanirodhaniddese yo tassāyeva taṇhāyātiādinā nayena samudayanirodho vutto, so kasmāti ce? |
62.In the description of the cessation of suffering it is the cessation of the origin that is stated by the words that which is … of that same craving, and so on. Why is that? |
Samudayanirodhena dukkhanirodho. |
Because the cessation of suffering comes about with the cessation of its origin. |
Samudayanirodhena hi dukkhaṃ nirujjhati, na aññathā. |
For it is with the cessation of its origin that suffering ceases, not otherwise. |
Tenāha – |
Hence it is said: |
"Yathāpi mūle anupaddave daḷhe, |
While yet its root remains unharmed and sound, |
Chinnopi rukkho punadeva rūhati; |
“Just as a tree cut down grows up again |
Evampi taṇhānusaye anūhate, |
So with the tendency to crave intact |
Nibbattatī dukkhamidaṃ punappuna"nti. (dha. pa. 338); |
This suffering is ever reproduced” (Dhp 338). |
Iti yasmā samudayanirodheneva dukkhaṃ nirujjhati, tasmā bhagavā dukkhanirodhaṃ desento samudayanirodheneva desesi. |
63. So it is because suffering ceases only through the cessation of its origin that, when teaching the cessation of suffering, the Blessed One therefore taught the cessation of the origin. |
Sīhasamānavuttino hi tathāgatā. |
For the Perfect Ones behave like lions.15 |
Te dukkhaṃ nirodhentā dukkhanirodhañca desentā hetumhi paṭipajjanti, na phale. |
When they make suffering cease and when they teach the cessation of suffering, they deal with the cause, not the fruit. |
Suvānavuttino pana titthiyā. |
But the sectarians behave like dogs. |
Te dukkhaṃ nirodhentā dukkhanirodhañca desentā attakilamathānuyogadesanādīhi phale paṭipajjanti, na hetumhīti. |
When they make suffering cease and when they teach the cessation of suffering, by teaching devotion to self-mortification, etc., they deal with the fruit, not the cause. |
Evaṃ tāva dukkhanirodhassa samudayanirodhavasena desanāya payojanaṃ veditabbaṃ. |
This, in the first place, is how the motive for teaching the cessation of suffering by means of the cessation of its origin should be understood. |
555.Ayaṃ panattho – tassāyeva taṇhāyāti tassā "ponobbhavikā"ti vatvā kāmataṇhādivasena vibhattataṇhāya. |
64.This is the meaning. Of that same craving: of that craving which, it was said, “produces further becoming,” and which was classed as “craving for sense desires” and so on. |
Virāgo vuccati maggo. |
It is the path that is called fading away; |
"Virāgā vimuccatī"ti (ma. ni. 1.245; saṃ. ni. 3.14) hi vuttaṃ. |
for “With the fading away [of greed] he is liberated” (M I 139) is said. |
Virāgena nirodho virāganirodho. |
Fading away and cessation is cessation through fading away. |
Anusayasamugghātato aseso virāganirodho asesavirāganirodho. |
Remainderless fading away and cessation is cessation through fading away that is remainderless because of eradication of inherent tendencies. |
Atha vā virāgoti pahānaṃ vuccati, tasmā aseso virāgo aseso nirodhoti evampettha yojanā daṭṭhabbā. |
Or alternatively, it is abandoning that is called fading away; and so the construction here can be regarded as “remainderless fading away, remainderless cessation. ” |
Atthato pana sabbāneva etāni nibbānassa vevacanāni. |
65.But as to meaning, all of them are synonyms for Nibbāna. |
Paramatthato hi dukkhanirodho ariyasaccanti nibbānaṃ vuccati. |
For in the ultimate sense it is Nibbāna that is called “the noble truth of the cessation of suffering. ” |
Yasmā pana taṃ āgamma taṇhā virajjati ceva nirujjhati ca, tasmā virāgoti ca nirodhoti ca vuccati. |
But because craving fades away and ceases on coming to that,16 it is therefore called “fading away” and “cessation”. |
Yasmā ca tadeva āgamma tassā cāgādayo honti, kāmaguṇālayesu cettha ekopi ālayo natthi, tasmā "cāgo paṭinissaggo mutti anālayo"ti vuccati. |
And because there comes to be the giving up, etc., of that [craving] on coming to that [Nibbāna], and since there is not even one kind of reliance here [to be depended upon] from among the reliances consisting in the cords of sense desires, etc., it is therefore called giving it up, relinquishing it, letting it go, not relying on it. |
556.Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā. |
66.It has peace as its characteristic. Its function is not to die; or its function is to comfort. It is manifested as the signless; or it is manifested as non- diversification.17 |
Magganiddesakathā Table view Original pali |
562.Dukkhanirodhagāminipaṭipadāniddese vuttā pana aṭṭha dhammā kāmaṃ khandhaniddesepi atthato pakāsitāyeva, idha pana nesaṃ ekakkhaṇe pavattamānānaṃ visesāvabodhanatthaṃ vadāma. |
75.In the description of the way leading to the cessation of suffering eight things are given. Though they have, of course, already been explained as to meaning in the Description of the Aggregates, still we shall deal with them here in order to remain aware of the difference between them when they occur in a single moment [on the occasion of the path]. |
Saṅkhepato hi catusaccapaṭivedhāya paṭipannassa yogino nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu sammādiṭṭhi. |
76. Briefly (see XXII.31 for details), when a meditator is progressing towards the penetration of the four truths, his eye of understanding with Nibbāna as its object eliminates the inherent tendency to ignorance, and that is right view. |
Sā sammā dassanalakkhaṇā, dhātuppakāsanarasā, avijjandhakāraviddhaṃsanapaccupaṭṭhānā. |
It has right seeing as its characteristic. Its function is to reveal elements. It is manifested as the abolition of the darkness of ignorance. |
Tathā sampannadiṭṭhino taṃsampayuttaṃ micchāsaṅkappanighātakaṃ cetaso nibbānapadābhiniropanaṃ sammāsaṅkappo. |
77. When he possesses such view, his directing of the mind on to Nibbāna, which [directing] is associated with that [right view], abolishes wrong thinking, and that is right thinking. |
So sammā cittābhiniropanalakkhaṇo, appanāraso, micchāsaṅkappappahānapaccupaṭṭhāno. |
Its characteristic is right directing of the mind on to [its object]. Its function is to bring about absorption [of the path consciousness in Nibbāna as object]. It is manifested as the abandoning of wrong thinking. |
Tathā passato vitakkayato ca taṃsampayuttāva vacīduccaritasamugghātikā micchāvācāya virati sammāvācā nāma. |
78. And when he sees and thinks thus, his abstinence from wrong speech, which abstinence is associated with that [right view], abolishes bad verbal conduct, and that is called right speech. |
Sā pariggahalakkhaṇā, viramaṇarasā, micchāvācāppahānapaccupaṭṭhānā. |
It has the characteristic of embracing. 19 Its function is to abstain. It is manifested as the abandoning of wrong speech. |
Tathā viramato taṃsampayuttāva micchākammantasamucchedikā pāṇātipātādivirati sammākammanto nāma. |
79. When he abstains thus, his abstinence from killing living things, which abstinence is associated with that [right view], cuts off wrong action, and that is called right action. |
So samuṭṭhāpanalakkhaṇo, viramaṇaraso, micchākammantappahānapaccupaṭṭhāno. |
It has the characteristic of originating. 20 Its function is to abstain. It is manifested as the abandoning of wrong action. |
Yā panassa tesaṃ sammāvācākammantānaṃ visuddhibhūtā taṃsampayuttāva kuhanādiupacchedikā micchājīvavirati, so sammāājīvo nāma. |
80.When his right speech and right action are purified, his abstinence from wrong livelihood, which abstinence is associated with that, [right view] cuts off scheming, etc., and that is called right livelihood. |
So vodānalakkhaṇo, ñāyājīvapavattiraso, micchājīvappahānapaccupaṭṭhāno. |
It has the characteristic of cleansing. 21 Its function is to bring about the occurrence of a proper livelihood. It is manifested as the abandoning of wrong livelihood. |
Athassa yo tassā sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhitassa tadanurūpo taṃsampayuttova kosajjasamucchedako vīriyārambho, esa sammāvāyāmo nāma. |
81. When he is established on that plane of virtue called right speech, right action, and right livelihood, his energy, which is in conformity and associated with that [right view], cuts off idleness, and that is called right effort. |
So paggahalakkhaṇo, anuppannaakusalānuppādanādiraso, micchāvāyāmappahānapaccupaṭṭhāno. |
It has the characteristic of exerting. Its function is the non-arousing of unprofitable things, and so on. It is manifested as the abandoning of wrong effort. |
Tassevaṃ vāyamato taṃsampayuttova micchāsativiniddhunano cetaso asammoso sammāsati nāma. |
82.When he exerts himself thus, the non-forgetfulness in his mind, which is associated with that [right view], shakes off wrong mindfulness, and that is called right mindfulness. |
Sā upaṭṭhānalakkhaṇā, asammussanarasā, micchāsatippahānapaccupaṭṭhānā. |
It has the characteristic of establishing. 22 Its function is not to forget. It is manifested as the abandoning of wrong mindfulness. |
Evaṃ anuttarāya satiyā saṃrakkhiyamānacittassa taṃsampayuttāva micchāsamādhividdhaṃsikā cittekaggatā sammāsamādhi nāma. |
83.When his mind is thus guarded by supreme mindfulness, the unification of mind, which is associated with that [right view], abolishes wrong concentration, and that is called right concentration. |
So avikkhepalakkhaṇo, samādhānaraso, micchāsamādhippahānapaccupaṭṭhānoti. |
It has the characteristic of non-distraction. Its function is to concentrate. It is manifested as the abandoning of wrong concentration. |
Ayaṃ dukkhanirodhagāminipaṭipadāniddese nayo. |
This is the method in the description of the way leading to the cessation of suffering. |
Evamettha jātiādīnaṃ vinicchayo veditabbo. |
This is how the exposition should be understood here as to defining birth and so on. |
563.Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo. |
84. 9. As to knowledge’s function (see §14): the exposition should be understood according to knowledge of the truths. |
Duvidhaṃ hi saccañāṇaṃ – anubodhañāṇaṃ paṭivedhañāṇañca. |
For knowledge of the truths is twofold, namely, knowledge as idea and knowledge as penetration (cf. S V 431f; also XXII.92ff.). |
Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati. |
Herein, knowledge as idea is mundane and occurs through hearsay, etc., about cessation and the path. |
Paṭivedhañāṇaṃ lokuttaraṃ nirodhamārammaṇaṃ katvā kiccato cattāri saccāni paṭivijjhati. |
Knowledge consisting in penetration, which is supramundane, penetrates the four truths as its function by making cessation its object, |
Yathāha – "yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī"ti (saṃ. ni. 5.1100) sabbaṃ vattabbaṃ. |
according as it is said, “Bhikkhus, he who sees suffering sees also the origin of suffering, sees also the cessation of suffering, sees also the way leading to the cessation of suffering” (S V 437), and it should be repeated thus of all [four truths]. |
Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati. |
But its function will be made clear in the purification by knowledge and vision (XXII.92f.). |
Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti. |
85. When this knowledge is mundane, then, occurring as the overcoming of obsessions, the knowledge of suffering therein forestalls the [false] view of individuality; |
Samudayañāṇaṃ ucchedadiṭṭhiṃ. |
the knowledge of origin forestalls the annihilation view; |
Nirodhañāṇaṃ sassatadiṭṭhiṃ. |
the knowledge of cessation forestalls the eternity view; |
Maggañāṇaṃ akiriyadiṭṭhiṃ. |
the knowledge of the path forestalls the moral-inefficacy-of-action view. |
Dukkhañāṇaṃ vā dhuvasubhasukhattabhāvavirahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ. |
Or alternatively, the knowledge of suffering forestalls wrong theories of fruit, in other words, [seeing] lastingness, beauty, pleasure, and self in the aggregates, which are devoid of lastingness, beauty, pleasure, and self; |
Samudayañāṇaṃ issarapadhānakālasabhāvādīhi loko pavattatīti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ. |
and knowledge of origin forestalls wrong theories of cause that occur as finding a reason where there is none, such as “The world occurs owing to an Overlord, a Basic Principle, Time, Nature (Individual Essence),” etc.;23 |
Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ. |
the knowledge of cessation forestalls such wrong theories of cessation as taking final release to be in the immaterial world, in a World Apex (Shrine), etc.; |
Maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggagāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti. |
and the path knowledge forestalls wrong theories of means that occur by taking to be the way of purification what is not the way of purification and consists in devotion to indulgence in the pleasures of sense desire and in self-mortification. |
Tenetaṃ vuccati – |
Hence this is said: |
"Loke lokappabhave, lokatthagame sive ca tadupāye; |
About its origin, about its ceasing. About the means that lead to its cessation. |
Sammuyhati tāva naro, na vijānāti yāva saccānī"ti. |
As long as a man is vague about the world.So long he cannot recognize the truths. |
Evamettha ñāṇakiccatopi vinicchayo veditabbo. |
This is how the exposition should be understood here as to knowledge’s function. |
564.Antogadhānaṃ pabhedāti dukkhasaccasmiṃ hi ṭhapetvā taṇhañceva anāsavadhamme ca sesā sabbadhammā antogadhā. |
86.10. As to division of content: all states excepting craving and states free from cankers are included in the truth of suffering. |
Samudayasacce chattiṃsa taṇhāvicaritāni. |
The thirty-six modes of behaviour of craving24 are included in the truth of origin. |
Nirodhasaccaṃ asammissaṃ. |
The truth of cessation is unmixed. |
Maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni. |
As regards the truth of the path: the heading of right view includes the fourth road to power consisting in inquiry, the understanding faculty, the understanding power, and the investigation-of-states enlightenment factor. |
Sammāsaṅkappāpadesena tayo nekkhammavitakkādayo. |
The term right thinking includes the three kinds of applied thought beginning with that of renunciation (D III 215). |
Sammāvācāpadesena cattāri vacīsucaritāni. |
The term right speech includes the four kinds of good verbal conduct (A II 131). |
Sammākammantāpadesena tīṇi kāyasucaritāni. |
The term right action includes the three kinds of good bodily conduct (cf. M I 287). |
Sammājīvamukhena appicchatā santuṭṭhitā ca. |
The heading right livelihood includes fewness of wishes and contentment. |
Sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā ariyakantasīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya atthibhāvato saddhindriyasaddhābalachandiddhipādā. |
Or all these [three] constitute the virtue loved by Noble Ones, and the virtue loved by Noble Ones has to be embraced by the hand of faith; consequently the faith faculty, the faith power, and the road to power consisting in zeal are included because of the presence of these [three]. |
Sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni. |
The term right effort includes fourfold right endeavour, the energy faculty, energy power, and energy enlightenment factor. |
Sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni. |
The term right mindfulness includes the fourfold foundation of mindfulness, the mindfulness faculty, the mindfulness power, and the mindfulness enlightenment factor. |
Sammāsamādhiapadesena savitakkasavicārādayo tayo samādhī cittasamādhi samādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo. |
The term right concentration includes the three kinds of concentration beginning with that accompanied by applied and sustained thought (D III 219), consciousness concentration, the concentration faculty, [512] the concentration power, and the enlightenment factors of happiness, tranquillity, concentration, and equanimity. This is how the exposition should be understood as to division of content. |
565.Upamātoti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ. |
87.11. As to simile: The truth of suffering should be regarded as a burden, the truth of origin as the taking up of the burden, the truth of cessation as the putting down of the burden, the truth of the path as the means to putting down the burden (see S III 26), |
Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ. |
The truth of suffering is like a disease, the truth of origin is like the cause of the disease, the truth of cessation is like the cure of the disease, and the truth of the path is like the medicine. |
Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ. |
Or the truth of suffering is like a famine, the truth of origin is like a drought, the truth of cessation is like plenty, and the truth of the path is like timely rain. |
Apica verī-veramūla-verasamugghāta-verasamugghātupāyehi, visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi, bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi, orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti evamettha upamāto vinicchayo veditabbo. |
Furthermore, these truths can be understood in this way by applying these similes: enmity, the cause of the enmity, the removal of the enmity, and the means to remove the enmity; a poison tree, the tree’s root, the cutting of the root, and the means to cut the root; fear, the cause of fear, freedom from fear, and the means to attain it; the hither shore, the great flood, the further shore, and the effort to reach it. This is how the exposition should be understood as to simile. |
566.Catukkatoti atthi cettha dukkhaṃ na ariyasaccaṃ, atthi ariyasaccaṃ na dukkhaṃ, atthi dukkhañceva ariyasaccañca, atthi neva dukkhaṃ na ariyasaccaṃ. |
88.12. As to tetrad: (a) there is suffering that is not noble truth, (b) there is noble truth that is not suffering, (c) there is what is both suffering and noble truth, and (d) there is what is neither suffering nor noble truth. |
Esa nayo samudayādīsu. |
So also with origin and the rest. |
Tattha maggasampayuttā dhammā sāmaññaphalāni ca "yadaniccaṃ taṃ dukkha"nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhatāya dukkhaṃ, na ariyasaccaṃ. |
89.Herein, (a) though states associated with the path and the fruits of asceticism are suffering since they are suffering due to formations (see §35) because of the words, “What is impermanent is painful” (S II 53; III 22), still they are not the noble truth [of suffering], |
Nirodho ariyasaccaṃ, na dukkhaṃ. |
(b) Cessation is a noble truth but it is not suffering, |
Itaraṃ pana ariyasaccadvayaṃ siyā dukkhaṃ aniccato, na pana yassa pariññāya bhagavati brahmacariyaṃ vussati tathattena. |
(c) The other two noble truths can be suffering because they are impermanent, but they are not so in the real sense of that for the full-understanding of which (see §28) the life of purity is lived under the Blessed One. |
Sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāya. |
The five aggregates [as objects] of clinging, except craving, are in all aspects both suffering and noble truth. |
Maggasampayuttā dhammā sāmaññaphalāni ca yassa pariññatthaṃ bhagavati brahmacariyaṃ vussati tathattena neva dukkhaṃ na ariyasaccaṃ. |
(d) The states associated with the path and the fruits of asceticism are neither suffering in the real sense of that for the full-understanding of which the life of purity is lived under the Blessed One, nor are they noble truth. |
Evaṃ samudayādīsupi yathāyogaṃ yojetvā catukkatopettha vinicchayo veditabbo. |
Origin, etc., should also be construed in the corresponding way. This is how the exposition should be understood here as to tetrad. |
567.Suññatekavidhādīhītiettha suññato tāva paramatthena hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. |
90.13. As to void, singlefold, and so on: firstly, as to void: in the ultimate sense all the truths should be understood as void because of the absence of (i) any experiencer, (ii) any doer, (iii) anyone who is extinguished, and (iv) any goer. |
Tenetaṃ vuccati – |
Hence this is said: |
"Dukkhameva hi, na koci dukkhito; |
For there is suffering, but none who suffers; |
Kārako na, kiriyāva vijjati. |
Doing exists although there is no doеr. |
Atthi nibbuti, na nibbuto pumā; |
Extinction is but no extinguished person; |
Maggamatthi, gamako na vijjatī"ti. |
Although there is a path, there is no goer. |
Atha vā, |
Or alternatively: |
Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ; |
So void of lastingness, and beauty, pleasure, self, Is the first pair, and void of self the deathless state, |
Dhuvasukhaattavirahito, maggoiti suññatā tesu. |
And void of lastingness, of pleasure and of self Is the path too; for such is voidness in these four. |
Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. |
91.Or three are void of cessation, and cessation is void of the other three. |
Phalasuñño vā ettha hetu samudaye dukkhassābhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. |
Or the cause is void of the result, because of the absence of suffering in the origin, and of cessation in the path; the cause is not gravid with its fruit like the Primordial Essence of those who assert the existence of Primordial Essence. |
Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya. |
And the result is void of the cause owing to the absence of inherence of the origin in suffering and of the path in cessation; the fruit of a cause does not have its cause inherent in it, like the two atoms, etc., of those who assert inherence. |
Tenetaṃ vuccati – |
Hence this is said: |
"Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā; |
Here three are of cessation void; Cessation void, too, of these three; |
Suñño phalena hetu, phalampi taṃhetunā suñña"nti. |
The cause of its effect is void, Void also of its cause the effect must be. |
Evaṃ tāva suññato vinicchayo veditabbo. |
This, in the first place, is how the exposition should be understood as to void.25 |
Ekavidhādivinicchayakathā Table view Original pali |
568.Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato. |
92.14. As to singlefold and so on: and here all suffering is of one kind as the state of occurrence. |
Duvidhaṃ nāmarūpato. |
It is of two kinds as mentality-materiality. |
Tividhaṃ kāmarūpārūpūpapattibhavabhedato. |
It is of three kinds as divided into rebirth-process becoming in the sense sphere, fine-material sphere, and immaterial sphere. |
Catubbidhaṃ catuāhārabhedato. |
It is of four kinds classed according to the four nutriments. |
Pañcavidhaṃ pañcupādānakkhandhabhedato. |
It is of five kinds classed according to the five aggregates [as objects] of clinging. |
Samudayopi ekavidho pavattakabhāvato. |
93.Also origin is of one kind as making occur. |
Duvidho diṭṭhisampayuttāsampayuttato. |
It is of two kinds as associated and not associated with [false] view. |
Tividho kāmabhavavibhavataṇhābhedato. |
It is of three kinds as craving for sense desires, craving for becoming, and craving for non-becoming. |
Catubbidho catumaggappaheyyato. |
It is of four kinds as abandonable by the four paths. |
Pañcavidho rūpābhinandanādibhedato. |
It is of five kinds classed as delight in materiality, and so on. |
Chabbidho chataṇhākāyabhedato. |
It is of six kinds classed as the six groups of craving. |
Nirodhopi ekavidho asaṅkhatadhātubhāvato. |
94.Also cessation is of one kind being the unformed element. |
Pariyāyena pana duvidho saupādisesaanupādisesabhedato. |
But indirectly it is of two kinds as “with result of past clinging left” and as “without result of past clinging left”;26 |
Tividho bhavattayavūpasamato. |
and of three kinds as the stilling of the three kinds of becoming; |
Catubbidho catumaggādhigamanīyato. |
and of four kinds as approachable by the four paths; |
Pañcavidho pañcābhinandanavūpasamato. |
and of five kinds as the subsiding of the five kinds of delight; |
Chabbidho chataṇhākāyakkhayabhedato. |
and of six kinds classed according to the destruction of the six groups of craving. |
Maggopi ekavidho bhāvetabbato. |
95.Also the path is of one kind as what should be developed. |
Duvidho samathavipassanābhedato, dassanabhāvanābhedato vā. |
It is of two kinds classed according to serenity and insight, or classed according to seeing and developing. |
Tividho khandhattayabhedato. |
It is of three kinds classed according to the three aggregates; |
Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. |
for the [path], being selective, is included by the three aggregates, which are comprehensive, as a city is by a kingdom, |
Yathāha – |
according as it is said: |
"Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. |
“The three aggregates are not included in the Noble Eightfold Path, friend Visākha, but the Noble Eightfold Path is included by the three aggregates. |
Yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā. |
Any right speech, any right action, any right livelihood: these are included in the virtue aggregate. |
Yo ca sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā. |
Any right effort, any right mindfulness, any right concentration: these are included in the concentration aggregate. |
Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā"ti (ma. ni. 1.462). |
Any right view, any right thinking: these are included in the understanding aggregate” (M I 301). |
Ettha hi sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitā. |
96.For here the three beginning with right speech are virtue and so they are included in the virtue aggregate, being of the same kind. |
Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo. |
For although in the text the description is given in the locative case as “in the virtue aggregate,” still the meaning should be understood according to the instrumental case [that is, “by the virtue aggregate.”] |
Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro hutvā sakkoti. |
As to the three beginning with right effort, concentration cannot of its own nature cause absorption through unification on the object; but with energy accomplishing its function of exerting and mindfulness accomplishing its function of preventing wobbling, it can do so. |
Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvā gahetumpi na sakkuṇeyya. |
97.Here is a simile: three friends, [thinking,] “We will celebrate the festival,” entered a park. Then one saw a champak tree in full blossom, but he could not reach the flowers by raising his hand. |
Athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya. |
The second bent down for the first to climb on his back. But although standing on the other’s back, he still could not pick them because of his unsteadiness. |
Athassa itaro aṃsakūṭaṃ upanāmeyya. |
Then the third offered his shoulder [as support]. |
So ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya. |
So standing on the back of the one and supporting himself on the other’s shoulder, he picked as many flowers as he wanted and after adorning himself, he went and enjoyed the festival. |
Evaṃsampadamidaṃ daṭṭhabbaṃ. |
And so it is with this. |
Ekato uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā. |
98. For the three states beginning with right effort, which are born together, are like the three friends who enter the park together. |
Supupphitacampako viya ārammaṇaṃ. |
The object is like the champak tree in full blossom. |
Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi. |
Concentration, which cannot of its own nature bring about absorption by unification on the object, is like the man who could not pick the flower by raising his arm. |
Piṭṭhiṃ datvā onatasahāyo viya vāyāmo. |
Effort is like the companion who bent down, giving his back to mount upon. |
Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. |
Mindfulness is like the friend who stood by, giving his shoulder for support. |
Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evameva vīriye paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. |
Just as standing on the back of the one and supporting himself on the other’s shoulder he could pick as many flowers as he wanted, so too, when energy accomplishes its function of exerting and when mindfulness accomplishes its function of preventing wobbling, with the help so obtained concentration can bring about absorption by unification on the object. |
Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito, vāyāmasatiyo pana kiriyato saṅgahitā honti. |
So here in the concentration aggregate it is only concentration that is included as of the same kind. But effort and mindfulness are included because of their action [in assisting]. |
Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti. |
99. Also as regards right view and right thinking, understanding cannot of its own nature define an object as impermanent, painful, not-self. |
Vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. |
But with applied thought giving [assistance] by repeatedly hitting [the object] it can. |
Kathaṃ? |
100. How? |
Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti. |
Just as a money changer, having a coin placed in his hand and being desirous of looking at it on all sides equally, cannot turn it over with the power of his eye only, |
Aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti. |
but by turning it over with his fingers he is able to look at it on all sides, similarly understanding cannot of its own nature define an object as impermanent and so on. |
Abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti. |
But [assisted] by applied thought with its characteristic of directing the mind on to [the object] and its function of striking and threshing, as it were, hitting and turning over, it can take anything given and define it. |
Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyavasena saṅgahito hoti. |
So here in the understanding aggregate it is only right view that is included as of the same kind. But right thinking is included because of its action [in assisting]. |
Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. |
101. So the path is included by the three aggregates. |
Tena vuttaṃ "tividho khandhattayabhedato"ti. |
Hence it was said that it is of three kinds classed according to the three aggregates. |
Catubbidho sotāpattimaggādivaseneva. |
And it is of four kinds as the path of stream-entry and so on. |
Apica sabbāneva saccāni ekavidhāni avitathattā, abhiññeyyattā vā. |
102. In addition, all the truths are of one kind because they are not unreal, or because they must be directly known. |
Duvidhāni lokiyalokuttarato, saṅkhatāsaṅkhatato vā. |
They are of two kinds as (i and ii) mundane and (iii and iv) supramundane, or (i, ii, and iv) formed and (iii) unformed. |
Tividhāni dassana-bhāvanāhi pahātabbato, appahātabbato ca. |
They are of three kind as (ii) to be abandoned by seeing and development, (iii and iv) not to be abandoned, and (i) neither to be abandoned nor not to be abandoned. |
Catubbidhāni pariññeyyādibhedatoti evamettha ekavidhādīhi vinicchayo veditabbo. |
They are of four kinds classed according to what has to be fully understood, and so on (see §28). This is how the exposition should be understood as to singlefold and so on. |
569.Sabhāgavisabhāgatoti sabbāneva saccāni aññamaññaṃ sabhāgāni avitathato attasuññato dukkarapaṭivedhato ca. |
103. 15. As to similar and dissimilar, all the truths are similar to each other because they are not unreal, are void of self, and are difficult to penetrate, |
Yathāha – |
according as it is said: |
"Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yo vā dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti? |
“What do you think, Ānanda, which is more difficult to do, more difficult to perform, that a man should shoot an arrow through a small keyhole from a distance time after time without missing or that he should penetrate the tip of a hair split a hundred times with the tip [of a similar hair]? |
Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti. |
”— “This is more difficult to do, venerable sir, more difficult to perform, that a man should penetrate the tip of a hair split a hundred times with the tip [of a similar hair]. |
Tato kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti. |
”—“They penetrate something more difficult to penetrate than that, Ānanda, |
Ye idaṃ dukkhanti yathābhūtaṃ paṭivijjhanti - pe - ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ paṭivijjhantī"ti (saṃ. ni. 5.1115). |
who penetrate correctly thus, ‘This is suffering’ … who penetrate correctly thus, ‘This is the way leading to the cessation of suffering’” (S V 454). |
Visabhāgāni salakkhaṇavavatthānato. |
They are dissimilar when defined according to their individual characteristics. |
Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca. |
104. And the first two are similar since they are profound because hard to grasp, since they are mundane, and since they are subject to cankers. |
Visabhāgāni phalahetubhedato pariññeyyappahātabbato ca. |
They are dissimilar in being divided into fruit and cause, and being respectively to be fully understood and to be abandoned. |
Pacchimānipi dve sabhāgāni gambhīrattena duravagāhattā lokuttarattā anāsavattā ca. |
And the last two are similar since they are hard to grasp because profound, since they are supramundane, and since they are free from cankers. |
Visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca. |
They are dissimilar in being divided into object and what has an object, and in being respectively to be realized and to be developed. |
Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato. |
And the first and third are similar since they come under the heading of result. |
Visabhāgāni saṅkhatāsaṅkhatato. |
They are dissimilar in being formed and unformed. |
Dutiyacatutthāni cāpi sabhāgāni hetuapadesato. |
Also the second and fourth are similar since they come under the heading of cause. |
Visabhāgāni ekantakusalākusalato. |
They are dissimilar in being respectively entirely unprofitable and entirely profitable. |
Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato. |
And the first and fourth are similar in being formed. |
Visabhāgāni lokiyalokuttarato. |
They are dissimilar in being mundane and supramundane. |
Dutiyatatiyāni cāpi sabhāgāni nevasekkhānāsekkhabhāvato. |
Also the second and the third are similar since they are the state of neither-trainer-nor-non-trainer (see Vibh 114). |
Visabhāgāni sārammaṇānārammaṇato. |
They are dissimilar in being respectively with object and without object. |
Iti evaṃ pakārehi, nayehi ca vicakkhaṇo; |
A man of vision can apply By suchlike means his talent so |
Vijaññā ariyasaccānaṃ, sabhāgavisabhāgatanti. |
That he among the truths may know The similar and contrary. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
in the Treatise on the Development of Understanding |
Indriyasaccaniddeso nāma |
called “The Description of the Faculties and Truths” |
Soḷasamo paricchedo. |
The sixteenth chapter |
17. The soil of understanding—conclusion: dependent origination Original pali |
|
Pali |
Nyanamoli thera - english |
Paṭiccasamuppādakathā Table view Original pali |
570.Idāni "khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī"ti evaṃ vuttesu imissā paññāya bhūmibhūtesu dhammesu yasmā paṭiccasamuppādoceva, ādisaddena saṅgahitā paṭiccasamuppannā dhammā ca avasesā honti, tasmā tesaṃ vaṇṇanākkamo anuppatto. |
1.The turn has now come for the exposition of the dependent origination itself, and the dependently-originated states comprised by the word “etc.,” since these still remain out of the states called the “soil” (bhūmi), of which it was said above, “The states classed as aggregates, bases, elements, faculties, truths, and dependent origination, etc., are the ‘soil’” (XIV.32). |
Tattha avijjādayo tāva dhammā paṭiccasamuppādoti veditabbā. |
2. Herein, firstly, it is the states beginning with ignorance that should be understood as dependent origination. |
Vuttañhetaṃ bhagavatā – |
For this is said by the Blessed One: |
"Katamo ca, bhikkhave, paṭiccasamuppādo? |
“And what is the dependent origination, bhikkhus? |
Avijjāpaccayā, bhikkhave, saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
With ignorance as condition there are [volitional] formations; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality- materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition there is ageing-and- death, and sorrow, lamentation, pain, grief, and despair; |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
thus there is the arising of this whole mass of suffering. |
Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo"ti (saṃ. ni. 2.1). |
This is called the dependent origination, bhikkhus” (S II 1). |
Jarāmaraṇādayo pana paṭiccasamuppannā dhammāti veditabbā. |
3. Secondly, it is the states beginning with ageing-and-death that should be understood as dependently-originated states. |
Vuttañhetaṃ bhagavatā – |
For this is said by the Blessed One: |
"Katame ca, bhikkhave, paṭiccasamuppannā dhammā? |
“And what are the dependently-originated states, bhikkhus? |
Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. |
Ageing-and-death is impermanent, bhikkhus, formed, dependently originated, subject to destruction, subject to fall, subject to fading away, subject to cessation.1 |
Jāti, bhikkhave - pe - bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
Birth is impermanent, bhikkhus, … Becoming … Clinging … Craving … Feeling … Contact … The sixfold base … Mentality-materiality … Consciousness … Formations … Ignorance is impermanent, bhikkhus, formed, dependently originated, subject to destruction, subject to fall, subject to fading away, subject to cessation. |
Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā"ti (saṃ. ni. 2.20). |
These are called the dependently-originated states, bhikkhus” (S II 26). |
571.Ayaṃ panettha saṅkhepo. |
4. Here is a brief explanation. |
Paṭiccasamuppādoti paccayadhammā veditabbā. |
The states that are conditions should be understood as the dependent origination. |
Paṭiccasamuppannā dhammāti tehi tehi paccayehi nibbattadhammā. |
The states generated by such and such conditions are dependently-originated states. |
Kathamidaṃ jānitabbanti ce? |
5.How is that to be known? |
Bhagavato vacanena. |
By the Blessed One’s word. |
Bhagavatā hi paṭiccasamuppādapaṭiccasamuppannadhammadesanāsutte – |
For it is precisely those states which are conditions, that with the synonyms beginning with “reality” have been called “dependent origination” by the Blessed One when teaching the dependent origination in the sutta on the Teaching of the Dependent Origination and Dependently-originated States thus: |
"Katamo ca, bhikkhave, paṭiccasamuppādo? |
“And what is dependent origination, bhikkhus? |
Jātipaccayā, bhikkhave, jarāmaraṇaṃ, uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. |
“With birth as condition, bhikkhus, there is ageing and death. Whether Perfect Ones arise or do not arise, there yet remains that element, relatedness of states, regularity of states, specific conditionally. |
Taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti, passathāti cāha. |
The Perfect One discovers it, penetrates to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it known, establishes, exposes, expounds, and explains it: ‘See,’ he says, |
Jātipaccayā, bhikkhave, jarāmaraṇaṃ. |
‘With birth as condition there is ageing and death.’ |
Bhavapaccayā, bhikkhave, jāti - pe - avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ - pe - uttānīkaroti passathāti cāha. |
“With becoming as condition, bhikkhus, there is birth … With ignorance as condition, bhikkhus, there are formations. Whether Perfect Ones arise or do not arise, there yet remains that element, relatedness of states, regularity of states, specific conditionally. The Perfect One discovers it, penetrates to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it known, establishes, exposes, expounds and explains it: ‘See,’ he says, |
Avijjāpaccayā, bhikkhave, saṅkhārā. |
‘With ignorance as condition there are formations. ’ |
Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā. |
“So, bhikkhus, that herein which is reality, not unreality, not otherness, specific conditionality: |
Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo"ti (saṃ. ni. 2.20). |
that is called dependent origination” (S II 25f.). |
572.Evaṃ paṭiccasamuppādaṃ desentena tathatādīhi vevacanehi paccayadhammāva paṭiccasamuppādoti vuttā. |
|
Tasmā jarāmaraṇādīnaṃ dhammānaṃ paccayalakkhaṇo paṭiccasamuppādo, dukkhānubandhanaraso, kummaggapaccupaṭṭhānoti veditabbo. |
Consequently, it should be understood that dependent origination has the characteristic of being the conditions for the states beginning with ageing-and- death. Its function is to continue [the process of] suffering. It is manifested as the wrong path. |
So panāyaṃ tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattadhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, yathāvuttānaṃ etesaṃ jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto. |
6. Because particular states are produced by particular conditions, neither less nor more, it is called reality (suchness). Because once the conditions have met in combination there is no non-producing, even for an instant, of the states they generate, it is called not unreality (not unsuchness). Because there is no arising of one state with another state’s conditions, it is called not otherness. Because there is a condition, or because there is a total of conditions, for these states beginning with ageing-and-death as already stated, it is called specific conditionality. |
573.Tatrāyaṃ vacanattho, imesaṃ paccayā idappaccayā. |
7.Here is the word meaning: idappaccayā (lit. that-conditions) = imesaṃ paccayā (conditions for those); |
Idappaccayā eva idappaccayatā. |
idappaccayā (that-conditions) = idappaccayatā (that-conditionality, conditionality for those, specific conditionality). |
Idappaccayānaṃ vā samūho idappaccayatā. |
Or alternatively, idappaccayatā (that-conditionality) = idappaccayānaṃ samūho (the total of that- conditions, total specific conditionality). |
Lakkhaṇaṃ panettha saddasatthato pariyesitabbaṃ. |
8. The characteristic must be sought from grammar. |
574.Keci pana paṭicca sammā ca titthiyaparikappitapakatipurisādikāraṇanirapekkho uppādo paṭiccasamuppādoti evaṃ uppādamattaṃ paṭiccasamuppādoti vadanti, taṃ na yujjati. |
Some, in fact, [say that the expression paṭicca samuppāda (dependent origination) is characterized thus:] “having depended (paṭicca), a right (sammā) arising (uppāda), [depending on causes rightly by] disregarding such causes conjectured by sectarians as the Primordial Essence (Prakriti), World Soul (Purusa), and so on. ” So what they call dependent origination (paṭicca samuppāda) is a simple arising (uppāda) [for they equate the prefix saṃ only with sammā (rightly) and ignore saṃ (with, con-)]. That is untenable. |
Kasmā? |
[519] Why? |
Suttābhāvato, suttavirodhato, gambhīranayāsambhavato, saddabhedato ca. |
(1) There is no such sutta; (2) it contradicts suttas; (3) it admits of no profound treatment; and (4) it is ungrammatical. |
"Uppādamattaṃ paṭiccasamuppādo"ti hi suttaṃ natthi. |
9.(1) No sutta describes the dependent origination as simple arising. |
Taṃ "paṭiccasamuppādo"ti ca vadantassa padesavihārasuttavirodho āpajjati. |
(2) Anyone who asserts that dependent origination is of that kind involves himself in conflict with the Padesavihāra Sutta. |
Kathaṃ? |
How? |
Bhagavato hi "atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsī"ti (mahāva. 1) ādivacanato paṭiccasamuppādamanasikāro paṭhamābhisambuddhavihāro, padesavihāro ca tassekadesavihāro. |
The Newly Enlightened One’s abiding (vihāra) is the bringing of the dependent origination to mind, because, of these words of the Blessed One’s: “Then in the first watch of the night the Blessed One brought to mind the dependent origination in direct and reverse order” [as origination and cessation] (Vin I 1; Ud 2). Now, “padesavihāra” is the abiding (vihāra) in one part (desa) of that, |
Yathāha "yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsi"nti (saṃ. ni. 5.11). |
according as it is said, “Bhikkhus, I abode in a part of the abiding in which I abode when I was newly enlightened” (S V 12; Paṭis I 107). |
Tatra ca paccayākāradassanena vihāsi, na uppādamattadassanenāti. |
And there he abode in the vision of structure of conditions, not in the vision of simple arising, |
Yathāha "so evaṃ pajānāmi micchādiṭṭhipaccayāpi vedayitaṃ sammādiṭṭhipaccayāpi vedayitaṃ micchāsaṅkappapaccayāpi vedayita"nti (saṃ. ni. 5.11) sabbaṃ vitthāretabbaṃ. |
according as it is said, “So I understood feeling with wrong view as its condition, and feeling with right view as its condition, and feeling with wrong thinking as its condition …” (S V 12), all of which should be quoted in full. |
Evaṃ uppādamattaṃ "paṭiccasamuppādo"ti vadantassa padesavihārasuttavirodho āpajjati. |
So anyone who asserts that dependent origination is simple arising involves himself in conflict with the Padesavihāra Sutta. |
Tathā kaccānasuttavirodho. |
10. There is likewise contradiction of the Kaccāna Sutta. |
Kaccānasuttepi hi "lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī"ti (saṃ. ni. 2.15) anulomapaṭiccasamuppādo lokapaccayato "lokasamudayo"ti ucchedadiṭṭhisamugghātatthaṃ pakāsito, na uppādamattaṃ. |
For in the Kaccāna Sutta it is said, “When a man sees correctly with right understanding the origination of the world, Kaccāna, he does not say of the world that it is not” (S II 17). And there it is the dependent origination in forward order, not simple arising, that, as the origination of the world from its conditions, is set forth in order to eliminate the annihilation view. |
Na hi uppādamattadassanena ucchedadiṭṭhiyā samugghāto hoti. |
For the annihilation view is not eliminated by seeing simple arising; |
Paccayānuparamadassanena pana hoti. |
but it is eliminated by seeing the chain of conditions |
Paccayānuparame phalānuparamatoti. |
as a chain of fruits following on a chain of conditions. |
Evaṃ uppādamattaṃ "paṭiccasamuppādo"ti vadantassa kaccānasuttavirodhopi āpajjati. |
So anyone who asserts that the dependent origination is simple arising involves himself in contradiction of the Kaccāna Sutta. |
Gambhīranayāsambhavatoti vuttaṃ kho panetaṃ bhagavatā "gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā"ti (dī. ni. 2.95; saṃ. ni. 2.60). |
11.(3) It admits of no profound treatment: this has been said by the Blessed One, “This dependent origination is profound, Ānanda, and profound it appears” (D II 55; S II 92). |
Gambhīrattañca nāma catubbidhaṃ, taṃ parato vaṇṇayissāma. |
And the profundity is fourfold as we shall explain below (XVII.304f.); |
Taṃ uppādamatte natthi. |
but there is none of that in simple arising. |
Catubbidhanayapaṭimaṇḍitañcetaṃ paṭiccasamuppādaṃ vaṇṇayanti, tampi nayacatukkaṃ uppādamatte natthīti gambhīranayāsambhavatopi na uppādamattaṃ paṭiccasamuppādo. |
And this dependent origination is explained [by the teachers] as adorned with the fourfold method (XVII.309); but there is no [need of] any such tetrad of methods in simple arising. So dependent origination is not simple arising, since that admits of no profound treatment. |
575.Saddabhedatoti paṭiccasaddo ca panāyaṃ samāne kattari pubbakāle payujjamāno atthasiddhikaro hoti. |
12.(4) It is ungrammatical: [520] this word paṭicca (lit. “having depended”; freely “due to,” “dependent”), [being a gerund of the verb paṭi + eti, to go back to], establishes a meaning [in a formula of establishment by verb] when it is construed as past with the same subject [as that of the principal verb], |
Seyyathidaṃ, "cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa"nti (saṃ. ni. 2.43). |
as in the sentence “Having depended on (paṭicca = ‘due to’) the eye and visible objects, eye- consciousness arises (uppajjati)” (S II 72). |
Idha pana bhāvasādhanena uppādasaddena saddhiṃ payujjamāno samānassa kattu abhāvato saddabhedaṃ gacchati, na ca kiñci atthaṃ sādhetīti saddabhedatopi na uppādamattaṃ paṭiccasamuppādoti. |
But if it is construed here with the word uppāda (arising), [which is a noun], in a formula of establishment by noun, there is a breach of grammar, because there is no shared subject [as there is in above-quoted sentence], and so it does not establish any meaning al all. So the dependent origination is not simple arising because that is ungrammatical. |
Tattha siyā – "hoti-saddena saddhiṃ yojayissāma 'paṭiccasamuppādo hotī'ti", taṃ na yuttaṃ. |
13. Here it might be [argued]: “We shall add the words ‘comes to be’ (hoti) thus: ‘Having depended, arising comes to be’ (paṭicca, samuppādo hoti). ” That will not do. |
Kasmā? |
Why not? |
Yogābhāvato ceva, uppādassa ca uppādapattidosato. |
Because there is no instance in which it has been added, and because the fallacy of the arising of an arising follows. |
"Paṭiccasamuppādaṃ vo, bhikkhave, desessāmi. |
For in such passages as “Paṭiccasamuppādaṃ vo bhikkhave desessāmi. (I shall teach you the dependent origination, bhikkhus. |
Katamo ca, bhikkhave, paṭiccasamuppādo - pe - ayaṃ vuccati, bhikkhave, paṭiccasamuppādo"ti (saṃ. ni. 2.1). |
Katamo ca bhikkhave paṭiccasamuppādo (And what is the dependent origination?) … Ayaṃ vuccati bhikkhave paṭiccasamuppādo … This is called the dependent origination, bhikkhus)” (S II 1), |
Imesu hi padesu ekenapi saddhiṃ hoti-saddo yogaṃ na gacchati, na ca uppādo hoti. |
the words “comes to be” (hoti) are not added in any single instance. And there is no [such expression as] “arising comes to be”: |
Sace bhaveyya, uppādassāpi uppādo pāpuṇeyyāti. |
if there were, it would be tantamount to saying that arising itself had an arising too. |
576.Yepi maññanti "idappaccayānaṃ bhāvo idappaccayatā, bhāvo ca nāma yo ākāro avijjādīnaṃ saṅkhārādipātubhāve hetu, so. |
14. And those are wrong who imagine that specific conditionality (idappaccayatā) is the specific conditions’ [abstract] essence—what is called “abstract essence” being a [particular] mode in ignorance, etc., that acts as cause in the manifestation of formations, etc.— |
Tasmiñca saṅkhāravikāre paṭiccasamuppādasaññā"ti, tesaṃ taṃ na yujjati. |
and that the term “dependent origination” is used for an alteration in formations when there is that [particular mode in the way of occurrence of ignorance]. |
Kasmā? |
Why are they wrong? |
Avijjādīnaṃ hetuvacanato. |
Because it is ignorance, etc., themselves that are called causes. |
Bhagavatā hi "tasmātiha, ānanda, eseva hetu, etaṃ nidānaṃ, esa samudayo, esa paccayo jarāmaraṇassa yadidaṃ jāti - pe - saṅkhārānaṃ, yadidaṃ avijjā"ti (dī. ni. 2.98 ādayo) evaṃ avijjādayova hetūti vuttā, na tesaṃ vikāro. |
For in the following passage it is ignorance, etc., themselves, not their alteration, that are called the causes [of these states]: “Therefore, Ānanda, just this is the cause, this is the source, this is the origin, this is the condition, for ageing-and-death, that is to say, birth … for formations, that is to say, (ignorance)” (D II 57–63—the last clause is not in the Dīgha text). |
Tasmā "paṭiccasamuppādoti paccayadhammā veditabbā"ti iti yaṃ taṃ vuttaṃ, taṃ sammā vuttanti veditabbaṃ. |
Therefore it is the actual states themselves as conditions that should be understood as “dependent origination. ” So what was said above (§4) can be understood as rightly said. |
577.Yā panettha "paṭiccasamuppādo"ti imāya byañjanacchāyāya uppādoyevāyaṃ vuttoti saññā uppajjati, sā imassa padassa evamatthaṃ gahetvā vūpasametabbā. |
15. If any notion arises in the guise of a literal interpretation of the term “dependent origination” (paṭicca-samuppāda) to the effect that it is only arising that is stated, it should be got rid of by apprehending the meaning of this expression in the following way. |
Bhagavatā hi, |
For: In double form this term relates to a totality of state Produced from a conditionality; Hence the conditions for that sum Through metaphor’s device have come To bear their fruits’ name figuratively In the Blessed One’s exposition. |
Dvedhā tato pavatte, dhammasamūhe yato idaṃ vacanaṃ; |
|
Tappaccayo tatoyaṃ, phalopacārena iti vutto. |
|
Yo hi ayaṃ paccayatāya pavatto dhammasamūho, tattha paṭiccasamuppādoti idaṃ vacanaṃ dvidhā icchanti. |
16. This term “dependent origination,” when applied to the total of states produced from the [total] conditionality, must be taken in two ways. |
So hi yasmā patīyamāno hitāya sukhāya ca saṃvattati, tasmā paccetumarahanti naṃ paṇḍitāti paṭicco. |
For that [total] ought to be arrived at (paṭicco—adj.),2 since when it is arrived at (paṭiyamāno), it leads to [supramundane] welfare and bliss-(sukha) and so the wise [regard] it as worthy to be arrived at (paccetuṃ); |
Uppajjamāno ca saha sammā ca uppajjati, na ekekato, nāpi ahetutoti samuppādo. |
and then, when it arises (uppajjamāno), it does so “together with” (saha) and “rightly” (sammā), not singly or causelessly, thus it is a co-arising (samuppādo). |
Evaṃ paṭicco ca so samuppādo cāti paṭiccasamuppādo. |
Consequently: it is to be arrived at (paṭicco) and it is a co-arising (samuppādo), thus it is dependent origination (paṭicca-samuppāda). |
Apica saha uppajjatīti samuppādo, paccayasāmaggiṃ pana paṭicca apaccakkhāyāti evampi paṭiccasamuppādo. |
Again: it arises as a togetherness (saha), thus it is a co- arising (samuppāda); but it does so having depended (paṭicca—ger.) in combination with conditions, not regardless of them. Consequently: it, having depended (paṭicca), is a co-arising (samuppāda), thus in this way also it is dependent origination (paṭicca-samuppāda). |
Tassa cāyaṃ hetusamūho paccayoti tappaccayattā ayampi, yathā loke semhassa paccayo guḷo semho guḷoti vuccati, yathā ca sāsane sukhappaccayo buddhānaṃ uppādo "sukho buddhānaṃ uppādo"ti vuccati, tathā paṭiccasamuppādo icceva phalavohārena vuttoti veditabbo. |
And the total of causes is a condition for that [total of states produced from the conditionality], so, because it is a condition for that, this [total of causes] is called, “dependent origination,” using for it the term ordinarily used for its fruit just as in the world molasses, which is a condition for phlegm, is spoken of thus, “Molasses is phlegm,” or just as in the Dispensation the arising of Buddhas, which is a condition for bliss-(sukha), is spoken of thus, “The arising of Buddhas is bliss-(sukha)” (Dhp 194). |
578.Atha vā, |
17. Or alternatively: |
Paṭimukhamitoti vutto, hetusamūho ayaṃ paṭiccoti; |
The sum of causes too they call “Facing its counterpart,” so all Is in that sense “dependent,” as they tell; This sum of causes too, as stated, |
Sahite uppādeti ca, iti vutto so samuppādo. |
Gives fruits that rise associated, So “co-arising” it is called as well. |
Yo hi esa saṅkhārādīnaṃ pātubhāvāya avijjādiekekahetusīsena niddiṭṭho hetusamūho, so sādhāraṇaphalanipphādakaṭṭhena avekallaṭṭhena ca sāmaggiaṅgānaṃ aññamaññena paṭimukhaṃ ito gatoti katvā paṭiccoti vuccati. |
18.This total of causes—indicated severally under the heading of each cause, beginning with ignorance—for the manifestation of formations, etc., is called “dependent” (paṭicco—adj.), taking it as “facing, gone to, its counterpart” (paṭimukham ito) owing to the mutual interdependence of the factors in the combination, in the sense both that they produce common fruit and that none can be dispensed with. |
Svāyaṃ sahiteyeva aññamaññaṃ avinibbhogavuttidhamme uppādetīti samuppādotipi vutto. |
And it is called a “co-arising” (samuppādo) since it causes the states that occur in unresolved mutual interdependence to arise associatedly. |
Evampi paṭicco ca so samuppādo cāti paṭiccasamuppādo. |
Consequently: it is dependent (paṭicco) and a co-arising (samuppādo), thus in this way also it is dependent origination (paṭicca-samuppāda). |
579.Aparo nayo – |
19. Another method: |
Paccayatā aññoññaṃ, paṭicca yasmā samaṃ saha ca dhamme; |
This total conditionally, acting interdependently, Arouses states together equally; |
Ayamuppādeti tatopi, evamidha bhāsitā muninā. |
So this too is a reason here wherefore the Greatest Sage, the Seer, Gave to this term its form thus succinctly. |
Avijjādisīsena niddiṭṭhapaccayesu hi ye paccayā yaṃ saṅkhārādikaṃ dhammaṃ uppādenti, na te aññamaññaṃ apaṭicca aññamaññavekalle sati uppādetuṃ samatthāti. |
20.Among the conditions described under the headings of ignorance, etc., the respective conditions that make the [conditionally-arisen] states beginning with formations arise are incapable of making them arise when not mutually dependent and when deficient. |
Tasmā paṭicca samaṃ saha ca na ekekadesaṃ, nāpi pubbāparabhāvena ayaṃ paccayatā dhamme uppādetīti atthānusāravohārakusalena muninā evamidha bhāsitā, paṭiccasamuppādotveva bhāsitāti attho. |
Therefore this conditionality by depending (paṭicca—ger.) makes states arise (uppādeti) equally and together (samaṃ saha ca), not piecemeal and successively—so it has been termed here thus by the Sage who is skilled in phraseology that conforms to its meaning: it has been accurately termed “dependent origination” (paṭicca samuppāda), is the meaning. |
580.Evaṃ bhāsamānena ca, |
21.And while so termed: |
Purimena sassatādīna, mabhāvo pacchimena ca padena; |
The first component will deny the false view of eternity And so on, and the second will prevent |
Ucchedādivighāto, dvayena paridīpito ñāyo. |
The nihilistic type of view and others like it, while the two Together show the true way that is meant. |
Purimenāti paccayasāmaggiparidīpakena paṭiccapadena pavattidhammānaṃ paccayasāmaggiyaṃ āyattavuttittā sassatāhetuvisamahetuvasavattivādappabhedānaṃ sassatādīnaṃ abhāvo paridīpito hoti? |
The first: the word “dependent” (paṭicca) indicates the combination of the conditions, [522] since states in the process of occurring exist in dependence on the combining of their conditions; and it shows that they are not eternal, etc., thus denying the various doctrines of eternalism, no-cause, fictitious-cause, and power-wielder. 3 |
Kiṃ hi sassatānaṃ, ahetuādivasena vā pavattānaṃ paccayasāmaggiyāti? |
What purpose indeed would the combining of conditions serve, if things were eternal, or if they occurred without cause, and so on? |
Pacchimena ca padenāti dhammānaṃ uppādaparidīpakena samuppādapadena paccayasāmaggiyaṃ dhammānaṃ uppattito vihatā ucchedanatthikaakiriyavādāti ucchedādivighāto paridīpito hoti. |
23.The second: the word “origination” (samuppāda) indicates the arising of the states, since these occur when their conditions combine, and it shows how to prevent annihilationism, etc., thus preventing the various doctrines of annihilation [of a soul], nihilism, [“there is no use in giving,” etc.,] and moral-inefficacy-of- action, [“there is no other world,” etc.]; |
Purimapurimapaccayavasena hi punappunaṃ uppajjamānesu dhammesu kuto ucchedo, natthikākiriyavādā cāti. |
for when states [are seen to] arise again and again, each conditioned by its predecessor, how can the doctrines of annihilationism, nihilism, and moral-inefficacy-of-action be maintained? |
Dvayenāti sakalena paṭiccasamuppādavacanena tassā tassā paccayasāmaggiyā santatiṃ avicchinditvā tesaṃ tesaṃ dhammānaṃ sambhavato majjhimā paṭipadā, "so karoti so paṭisaṃvedeti, añño karoti añño paṭisaṃvedetī"ti vādappahānaṃ, janapadaniruttiyā anabhiniveso, samaññāya anatidhāvananti ayaṃ ñāyo paridīpito hotīti ayaṃ tāva paṭiccasamuppādoti vacanamattassa attho. |
24.The two together: since any given states are produced without interrupting the [cause-fruit] continuity of any given combination of conditions, the whole expression “dependent origination” (paṭicca-samuppāda) represents the middle way, which rejects the doctrines, “He who acts is he who reaps” and “One acts while another reaps” (S II 20), and which is the proper way described thus, “Not insisting on local language and not overriding normal usage” (M III 234). 4 |
581.Yā panāyaṃ bhagavatā paṭiccasamuppādaṃ desentena "avijjāpaccayā saṅkhārā"tiādinā nayena nikkhittā tanti, tassā atthasaṃvaṇṇanaṃ karontena vibhajjavādimaṇḍalaṃ otaritvā ācariye anabbhācikkhantena sakasamayaṃ avokkamantena parasamayaṃ anāyūhantena suttaṃ appaṭibāhantena vinayaṃ anulomentena mahāpadese olokentena dhammaṃ dīpentena atthaṃ saṅgāhentena tamevatthaṃ punarāvattetvā aparehipi pariyāyantarehi niddisantena ca yasmā atthasaṃvaṇṇanā kātabbā hoti, pakatiyāpi ca dukkarāva paṭiccasamuppādassa atthasaṃvaṇṇanā. |
25.Now, in teaching this dependent origination the Blessed One has set forth the text in the way beginning, “With ignorance as condition there are formations” (S II 20). Its meaning should be commented on by one who keeps within the circle of the Vibhajjavādins,5 who does not misrepresent the teachers, who does not advertise his own standpoint, who does not quarrel with the standpoint of others, who does not distort suttas, who is in agreement with the Vinaya, who looks to the principal authorities (mahāpadesa—D II 123ff.), who illustrates the law (dhamma), who takes up the meaning (attha), repeatedly reverting to that same meaning, describing it in various different ways. 6 And it is inherently difficult to comment on the dependent origination, |
Yathāhu porāṇā – |
as the Ancients said: |
"Saccaṃ satto paṭisandhi, paccayākārameva ca; |
The truth, a being, rebirth-linking, And the structure of conditions, |
Duddasā caturo dhammā, desetuṃ ca sudukkarā"ti. |
Are four things very hard to see And likewise difficult to teach. |
Tasmā aññatra āgamādhigamappattehi na sukarā paṭiccasamuppādassatthavaṇṇanāti paritulayitvā, |
Therefore, considering that to comment on the dependent origination is impossible except for those who are expert in the texts: |
Vattukāmo ahaṃ ajja, paccayākāravaṇṇanaṃ; |
Whilst I would now begin the comment On the structure of conditions |
Patiṭṭhaṃ nādhigacchāmi, ajjhogāḷhova sāgaraṃ. |
I find no footing for support And seem to founder in a sea. |
Sāsanaṃ panidaṃ nānā, desanānayamaṇḍitaṃ; |
However, many modes of teaching Grace the Dispensation here, |
Pubbācariyamaggo ca, abbocchinno pavattati. |
And still the former teachers’ way Is handed down unbrokenly. |
Yasmā tasmā tadubhayaṃ, sannissāyatthavaṇṇanaṃ; |
Therefore on both of these relying For my support, I now begin |
Ārabhissāmi etassa, taṃ suṇātha samāhitā. |
Its meaning to elucidate: Listen therefore attentively. |
Vuttañhetaṃ pubbācariyehi – |
26.For this has been said by the former teachers: |
"Yo koci maṃ aṭṭhikatvā suṇeyya, |
Whoever learns alertly this [discourse] |
Labhetha pubbāpariyaṃ visesaṃ; |
Will go from excellence to excellence, |
Laddhāna pubbāpariyaṃ visesaṃ, |
And when perfected, he will then escape |
Adassanaṃ maccurājassa gacche"ti. |
Beyond the vision of the King of Death. |
582.Iti avijjāpaccayā saṅkhārātiādīsu hi āditoyeva tāva, |
27.So as regards the passages that begin: “With ignorance as condition there are formations” (S II 20), to start with: |
Desanābhedato attha, lakkhaṇekavidhādito. |
(1) As different ways of teaching, (2) meaning, (3) Character, (4) singlefold and so on, |
Aṅgānañca vavatthānā, viññātabbo vinicchayo. |
(5) As to defining of the factors, The exposition should be known. |
Tattha desanābhedatoti bhagavato hi vallihārakānaṃ catunnaṃ purisānaṃ valligahaṇaṃ viya ādito vā majjhato vā paṭṭhāya yāva pariyosānaṃ, tathā pariyosānato vā majjhato vā paṭṭhāya yāva ādīti catubbidhā paṭiccasamuppādadesanā. |
28. 1. Herein, as different ways of teaching: the Blessed One’s teaching of the dependent origination is fourfold, namely, (i) from the beginning; or (ii) from the middle up to the end; and (iii) from the end; or (iv) from the middle down to the beginning. It is like four creeper-gatherers’ ways of seizing a creeper. |
Yathā hi vallihārakesu catūsu purisesu eko valliyā mūlameva paṭhamaṃ passati, so taṃ mūle chetvā sabbaṃ ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā "iti kho, bhikkhave, avijjāpaccayā saṅkhārā - pe - jātipaccayā jarāmaraṇa"nti (ma. ni. 1.402; saṃ. ni. 2.2) ādito paṭṭhāya yāva pariyosānāpi paṭiccasamuppādaṃ deseti. |
29.(i) For just as one of four men gathering creepers sees only the root of the creeper first, and after cutting it at the root, he pulls it all out and takes it away and uses it, so the Blessed One teaches the dependent origination from the beginning up to the end thus: “So, bhikkhus, with ignorance as condition there are formations; … with birth as condition ageing-and-death” (M I 261). |
Yathā pana tesu purisesu eko valliyā majjhaṃ paṭhamaṃ passati, so majjhe chinditvā uparibhāgaññeva ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā "tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. |
30.(ii) Just as another of the four men sees the middle of the creeper first, and after cutting it in the middle, he pulls out only the upper part and takes it away and uses it. “When he is delighted with, welcomes, remains committed to that feeling, then delight arises in him. |
Yā vedanāsu nandī, tadupādānaṃ. |
Delight in feelings is clinging. |
Tassupādānapaccayā bhavo, bhavapaccayā jātī"ti (ma. ni. 1.409; saṃ. ni. 3.5) majjhato paṭṭhāya yāva pariyosānāpi deseti. |
With his clinging as condition there is becoming; with becoming as condition, birth” (M I 266). - so the Blessed One teaches it from the middle up to the end thus. |
Yathā ca tesu purisesu eko valliyā aggaṃ paṭhamaṃ passati, so agge gahetvā aggānusārena yāva mūlā sabbaṃ ādāya kamme upaneti, evaṃ bhagavā "jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ, jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ no vā kathaṃ vo ettha hotīti? |
31. (iii) Just as another of the four men sees the tip of the creeper first, and seizing the tip, he follows it down to the root and takes all of it away and uses it. “‘With birth as condition, ageing-and-death,’ so it was said. But is there ageing-and- death with birth as condition, or not, or how is it here? |
Jātipaccayā, bhante, jarāmaraṇaṃ. |
—There is ageing-and- death with birth as condition, |
Evaṃ no ettha hoti jātipaccayā jarāmaraṇanti. |
so we think, venerable sir. |
Bhavapaccayā jāti - pe - avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ, avijjāpaccayā nu kho, bhikkhave, saṅkhārā no vā kathaṃ vo ettha hotī"ti (ma. ni. 1.403) pariyosānato paṭṭhāya yāva āditopi paṭiccasamuppādaṃ deseti. |
‘With becoming as condition, birth,’ so it was said … ‘With ignorance as condition there are formations,’ so it was said. But are there formations with ignorance as condition, or not, or how is it here? —There are formations with ignorance as condition, so we think, venerable sir” (M I 261). - so the Blessed One teaches it from the end down to the beginning thus. |
Yathā panetesu purisesu eko valliyā majjhameva paṭhamaṃ passati, so majjhe chinditvā heṭṭhā otaranto yāva mūlā ādāya kamme upaneti, evaṃ bhagavā "ime ca, bhikkhave, cattāro āhārā kinnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavā? |
32.(iv) Just as one of the four men sees only the middle of the creeper first, and after cutting it in the middle and tracing it down as far as the root, he takes it away and uses it. “And these four nutriments, bhikkhus: what is their source? What is their origin? From what are they born? By what are they produced? |
Ime cattāro āhārā taṇhānidānā, taṇhāsamudayā, taṇhājātikā, taṇhāpabhavā. |
These four nutriments have craving as their source, craving as their origin, they are born from craving, produced by craving. |
Taṇhā kinnidānā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā kinnidānā - pe - saṅkhārā avijjānidānā - pe - avijjāpabhavā"ti (saṃ. ni. 2.11) majjhato paṭṭhāya yāva ādito deseti. |
Craving: what is its source? … Feeling: … Contact: … The sixfold base: … Mentality-materiality: … Consciousness: … Formations: what is their source? … By what are they produced? Formations have ignorance as their source … they are … produced by ignorance” (S II 11f.). so the Blessed One teaches it from the middle down to the beginning thus. |
583.Kasmā panevaṃ desetīti? |
33. Why does he teach it thus? |
Paṭiccasamuppādassa samantabhaddakattā sayañca desanāvilāsappattattā. |
Because the dependent origination is wholly beneficial and because he has himself acquired elegance in instructing. |
Samantabhaddako hi paṭiccasamuppādo, tato tato ñāyapaṭivedhāya saṃvattatiyeva. |
For the dependent origination is entirely beneficial: starting from any one of the four starting points, it leads only to the penetration of the proper way. |
Desanāvilāsappatto ca bhagavā catuvesārajjapaṭisambhidāyogena catubbidhagambhīrabhāvappattiyā ca. |
And the Blessed One has acquired elegance in instructing: it is because he has done so through possession of the four kinds of perfect confidence and the four discriminations and by achieving the fourfold profundity (§304) |
So desanāvilāsappattattā nānānayeheva dhammaṃ deseti. |
that he teaches the Dhamma by various methods. |
Visesato panassa yā ādito paṭṭhāya anulomadesanā, sā pavattikāraṇavibhāgasaṃmūḷhaṃ veneyyajanaṃ samanupassato yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca pavattāti viññātabbā. |
34.But it should be recognized, in particular, that (i) when he sees that people susceptible of teaching are confused about the analysis of the causes of the process [of becoming], he employs his teaching of it forwards starting from the beginning in order to show that the process carries on according to its own peculiar laws and for the purpose of showing the order of arising. |
Yā pariyosānato paṭṭhāya paṭilomadesanā, sā "kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati cā"tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) nayena kicchāpannaṃ lokaṃ anuvilokayato pubbabhāgapaṭivedhānusārena tassa tassa jarāmaraṇādikassa dukkhassa attanā adhigatakāraṇasandassanatthaṃ. |
(iii) And it should be recognized that when he surveys the world as fallen upon trouble in the way stated thus, “This world has fallen upon trouble; it is born, ages, dies, passes away, and reappears” (S II 10), he employs his teaching of it backwards starting from the end in order to show the [laws governing the] various kinds of suffering beginning with ageing and death, which he discovered himself in the early stage of his penetration. |
Yā majjhato paṭṭhāya yāva ādi pavattā, sā āhāranidānavavatthāpanānusārena yāva atītaṃ addhānaṃ atiharitvā puna atītaddhato pabhuti hetuphalapaṭipāṭisandassanatthaṃ. |
And (iv) it should be recognized that he employs his teaching of it backwards from the middle down to the beginning in order to show how the succession of cause and fruit extends back into the past [existence], and again forwards from the past, in accordance with his definition of nutriment as the source [of ignorance] (see M I 47f.). |
Yā pana majjhato paṭṭhāya yāva pariyosānaṃ pavattā, sā paccuppanne addhāne anāgataddhahetusamuṭṭhānato pabhuti anāgataddhasandassanatthaṃ. |
And (ii) it should be recognized that he employs his teaching of it forwards from the middle up to the end in order to show how the future [existence] follows on [through rebirth] from arousing in the present causes for [rebirth] in the future. |
Tāsu yā pavattikāraṇasammūḷhassa veneyyajanassa yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca ādito paṭṭhāya anulomadesanā vuttā, sā idha nikkhittāti veditabbā. |
35.Of these methods of presentation, that cited here should be understood to be that stated in forward order starting from the beginning in order to show to people susceptible of teaching who are confused about the laws of the process [of becoming] that the process carries on according to its own peculiar laws, [525] and for the purpose of showing the order of arising. |
584.Kasmā panettha avijjā ādito vuttā, kiṃ pakativādīnaṃ pakati viya avijjāpi akāraṇaṃ mūlakāraṇaṃ lokassāti? |
36.But why is ignorance stated as the beginning here? How then, is ignorance the causeless root-cause of the world like the Primordial Essence of those who assert the existence of a Primordial Essence? |
Na akāraṇaṃ. |
It is not causeless. |
"Āsavasamudayā avijjāsamudayo"ti (ma. ni. 1.103) hi avijjāya kāraṇaṃ vuttaṃ. |
For a cause of ignorance is stated thus, “With the arising of cankers there is the arising of ignorance” (M I 54). |
Atthi pana pariyāyo yena mūlakāraṇaṃ siyā, ko pana soti? |
But there is a figurative way in which it can be treated as the root cause. What way is that? |
Vaṭṭakathāya sīsabhāvo. |
When it is made to serve as a starting point in an exposition of the round [of becoming]. |
Bhagavā hi vaṭṭakathaṃ kathento dve dhamme sīsaṃ katvā katheti, avijjaṃ vā. |
37. For the Blessed One gives the exposition of the round with one of two things as the starting point: either ignorance, |
Yathāha – "purimā, bhikkhave, koṭi na paññāyati avijjāya 'ito pubbe avijjā nāhosi, atha pacchā samabhavī'ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā avijjā"ti (a. ni. 10.61). |
according as it is said, “No first beginning of ignorance is made known, bhikkhus, before which there was no ignorance, and after which there came to be ignorance. And while it is said thus, bhikkhus, nevertheless it is made known that ignorance has its specific condition” (A V 113); |
Bhavataṇhaṃ vā. |
or craving for becoming, |
Yathāha – "purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya 'ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī'ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā bhavataṇhā"ti (a. ni. 10.62). |
according as it is said, “No first beginning of craving for becoming is made known, bhikkhus, before which there was no craving for becoming, and after which there came to be craving for becoming. And while it is said thus, bhikkhus, nevertheless it is made known that craving for becoming has its specific condition” (A V 116). |
585.Kasmā pana bhagavā vaṭṭakathaṃ kathento ime dve dhamme sīsaṃ katvā kathetīti? |
38.But why does the Blessed One give the exposition of the round with those two things as starting points? |
Sugatiduggatigāmino kammassa visesahetubhūtattā. |
Because they are the outstanding causes of kamma that leads to happy and unhappy destinies. |
Duggatigāmino hi kammassa visesahetu avijjā. |
39. Ignorance is an outstanding cause of kamma that leads to unhappy destinies. |
Kasmā? |
Why? |
Yasmā avijjābhibhūto puthujjano aggisantāpalaguḷābhighātaparissamābhibhūtā vajjhagāvī tāya parissamāturatāya nirassādampi attano anatthāvahampi ca uṇhodakapānaṃ viya kilesasantāpato nirassādampi duggatinipātanato ca attano anatthāvahampi pāṇātipātādiṃ anekappakāraṃ duggatigāmikammaṃ ārabhati. |
Because, just as when a cow to be slaughtered is in the grip of the torment of burning with fire and belabouring with cudgels, and being crazed with torment, she drinks the hot water although it gives no satisfaction and does her harm, so the ordinary man who is in the grip of ignorance performs kamma of the various kinds beginning with killing living things that leads to unhappy destinies, although it gives no satisfaction because of the burning of defilements and does him harm because it casts him into an unhappy destiny. |
Sugatigāmino pana kammassa visesahetu bhavataṇhā. |
40.But craving for becoming is an outstanding cause of kamma that leads to happy destinies. |
Kasmā? |
Why? |
Yasmā bhavataṇhābhibhūto puthujjano sā vuttappakārā gāvī sītūdakataṇhāya saassādaṃ attano parissamavinodanañca sītūdakapānaṃ viya kilesasantāpavirahato saassādaṃ sugatisampāpanena attano duggatidukkhaparissamavinodanañca pāṇātipātā veramaṇiādiṃ anekappakāraṃ sugatigāmikammaṃ ārabhati. |
Because, just as that same cow, through her craving for cold water, starts drinking cold water, which gives satisfaction and allays her torment, so the ordinary man in the grip of craving for becoming performs kamma of the various kinds beginning with abstention from killing living things that leads to happy destinies and gives satisfaction because it is free from the burning of defilements and, by bringing him to a happy destiny, allays the torment of suffering [experienced] in the unhappy destinies. |
586.Etesu pana vaṭṭakathāya sīsabhūtesu dhammesu katthaci bhagavā ekadhammamūlikaṃ desanaṃ deseti. |
41.Now, as regards these two states that are starting points in expositions of the process [of becoming], in some instances the Blessed One teaches the Dhamma based on a single one of these states, |
Seyyathidaṃ, "iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇa"ntiādi (saṃ. ni. 2.23). |
for instance, [526] “Accordingly, bhikkhus, formations have ignorance as their cause, consciousness has formations as its cause” (S II 31), etc.; |
Tathā "upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna"ntiādi (saṃ. ni. 2.52). |
likewise, “Bhikkhus, craving increases in one who dwells seeing enjoyment in things productive of clinging; with craving as condition there is clinging” (S II 84), and so on. |
Katthaci ubhayamūlikampi. |
In some instances he does so based on both, |
Seyyathidaṃ, "avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. |
for instance: “So, bhikkhus, for the fool who is hindered by ignorance and tethered by craving there arises this body. |
Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ itthetaṃ dvayaṃ. |
Now, this body [with its six internal bases] and externally [the six bases due to] mentality-materiality make a duality. |
Dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedetī"tiādi (saṃ. ni. 2.19). |
Due to this duality there is contact, as well as the six [pairs of] bases, touched through which the fool feels pleasure and pain” (S II 23f.), and so on. |
Tāsu desanāsu "avijjāpaccayā saṅkhārā"ti ayamidha avijjāvasena ekadhammamūlikā desanāti veditabbā. |
42.Of these ways of presentation, that cited here in the form “With ignorance as condition there are formations” should be understood as one based on a single state. |
Evaṃ tāvettha desanābhedato viññātabbo vinicchayo. |
This, firstly, is how the exposition should be known “as to different ways of teaching. ” |
587.Atthatoti avijjādīnaṃ padānaṃ atthato. |
43.2.As to meaning: as to the meaning of the words “ignorance” and so on. |
Seyyathidaṃ, pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. |
Bodily misconduct, etc., for example, “ought not to be found” (avindiya), in the sense of being unfit to be carried out; the meaning is that it should not be permitted. |
Taṃ avindiyaṃ vindatīti avijjā. |
It finds (vindati) what ought not to be found (avindiya), thus it is ignorance (avijjā). |
Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. |
Conversely, good bodily conduct, etc. “ought to be found” (vindiya). |
Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotītipi avijjā. |
It does not find (na vindati) what ought to be found (vindiya), thus it is ignorance (avijjā). Also it prevents knowing (avidita) the meaning of collection in the aggregates, the meaning of actuating in the bases, the meaning of voidness in the elements, the meaning of predominance in the faculties, the meaning of reality in the truths, thus it is ignorance (avijjā). |
Dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā. |
Also it prevents knowing the meaning of suffering, etc., described in four ways as “oppression,” etc. (XVI.15), thus it is ignorance. |
Antavirahite saṃsāre sabbayonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti avijjā. |
Through all the kinds of generations, destinies, becoming, stations of consciousness, and abodes of beings in the endless round of rebirths it drives beings on (AntaVIrahite saṃsāre … satte JAvāpeti), thus it is ignorance (avijjā). |
Paramatthato avijjamānesu itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti avijjā. |
Amongst women, men, etc., which are in the ultimate sense non-existent, it hurries on (paramatthato AVIJjamānesu itthi-purisādisu JAvati), and amongst the aggregates, etc., which are existent, it does not hurry on (vijjamānesu pi khandhādisu na javati), thus it is ignorance (avijjā). |
Apica cakkhuviññāṇādīnaṃ vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi avijjā. |
Furthermore, it is ignorance because it conceals the physical bases and objects of eye-consciousness, etc., and the dependent origination and dependently-originated states. |
Yaṃ paṭicca phalameti, so paccayo. |
44.That due to (paṭicca) which fruit comes (eti) is a condition (paccaya). |
Paṭiccāti na vinā apaccakkhatvāti attho. |
“Due to” (paṭicca) = “not without that”; the meaning is, not dispensing with it. |
Etīti uppajjati ceva pavattati cāti attho. |
“Comes” (eti) means both “arises” and “occurs.” |
Apica upakārakaṭṭho paccayaṭṭho. |
Furthermore, the meaning of “condition” is the meaning of “help." |
Avijjā ca sā paccayo cāti avijjāpaccayo. |
It is ignorance and that is a condition, thus it is “ignorance as condition,” |
Tasmā avijjāpaccayā. |
whence the phrase “with ignorance as condition.” |
Saṅkhatamabhisaṅkharontīti saṅkhārā. |
“They form the formed” (S III 87), thus they are formations. |
Apica avijjāpaccayā saṅkhārā, saṅkhārasaddena āgatasaṅkhārāti duvidhā saṅkhārā. |
Furthermore, formations are twofold, namely, (a) formations with ignorance as condition, and (b) formations given in the texts with the word “formations” (saṅkhāra). |
Tattha puññāpuññāneñjābhisaṅkhārā tayo, kāyavacīcittasaṅkhārā tayoti ime cha avijjāpaccayā saṅkhārā. |
Herein, (a) the three, namely, formations of merit, of demerit, and of the imperturbable, and the three, namely, the bodily, the verbal, and the mental formations, which make six, are “formations with ignorance as condition." |
Te sabbepi lokiyakusalākusalacetanāmattameva honti. |
And all these are simply mundane profitable and unprofitable volition. |
Saṅkhatasaṅkhāro, abhisaṅkhatasaṅkhāro, abhisaṅkharaṇakasaṅkhāro, payogābhisaṅkhāroti ime pana cattāro saṅkhāra-saddena āgatasaṅkhārā. |
45. But (b) these four, namely, (i) the formation consisting of the formed (saṅkhata-saṅkhāra), [527] (ii) the formation consisting of the kamma-formed (abhisaṅkhata-saṅkhāra), (iii) the formation consisting in the act of kamma-forming (forming by kamma—abhisaṅkharaṇa-saṅkhāra), and (iv) the formation consisting in momentum (payogābhisaṅkhāra), are the kinds of formations that have come in the texts with the word “formations. ” |
Tattha "aniccā vata saṅkhārā"tiādīsu (dī. ni. 2.221, 272; saṃ. ni. 1.186) vuttā sabbepi sappaccayā dhammā saṅkhatasaṅkhārā nāma. |
46.Herein, (i) all states with conditions, given in such passages as “Formations are impermanent” (S I 158; D II 157), are formations consisting of the formed. |
Kammanibbattā tebhūmakā rūpārūpadhammā abhisaṅkhatasaṅkhārāti aṭṭhakathāsu vuttā, tepi "aniccā vata saṅkhārā"ti (dī. ni. 2.221; 272; saṃ. ni. 1.186) ettheva saṅgahaṃ gacchanti. |
(ii) In the Commentaries material and immaterial states of the three planes generated by kamma are called formations consisting of the kamma-formed. These are also included in the passage, “Formations are impermanent.” |
Visuṃ pana nesaṃ āgataṭṭhānaṃ na paññāyati. |
But there is no instance in the texts where they are found separately. |
Tebhūmikakusalākusalacetanā pana abhisaṅkharaṇakasaṅkhāroti vuccati, tassa "avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañceva saṅkhāraṃ abhisaṅkharotī"tiādīsu (saṃ. ni. 2.51) āgataṭṭhānaṃ paññāyati. |
(iii) Profitable and unprofitable volition of the three planes is called the formation consisting in the act of kamma-forming. It is found in the texts in such passages as “Bhikkhus, this man in his ignorance forms the formation of merit” (S II 82). |
Kāyikacetasikaṃ pana vīriyaṃ payogābhisaṅkhāroti vuccati, so "yāvatikā abhisaṅkhārassa gati, tāvatikā gantvā akkhāhataṃ maññe aṭṭhāsī"tiādīsu (a. ni. 3.15) āgato. |
(iv) But it is bodily and mental energy that is called the formation consisting in momentum. This is given in the texts in such passages as “The wheel, having gone as far as the impetus (abhisaṅkhāra) carried it, stood as though it were fixed” (A I 112). |
Na kevalañca eteyeva, aññepi "saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro"tiādinā (ma. ni. 1.464) nayena saṅkhāra-saddena āgatā aneke saṅkhārā. |
47. And not only these, but many other kinds of formations are given in the texts with the word “formation” (saṅkhāra), in the way beginning, “When a bhikkhu is attaining the cessation of perception and feeling, friend Visākha, first his verbal formation ceases, then his bodily formation, then his mental formation” (M I 302). |
Tesu natthi so saṅkhāro, yo saṅkhatasaṅkhārehi saṅgahaṃ na gaccheyya, ito paraṃ saṅkhārapaccayā viññāṇantiādīsu vuttaṃ vuttanayeneva veditabbaṃ. |
But there is no formation among them not included by (i) “formations consisting of the formed.” 48.What is said next after this in the [rest of the exposition] beginning, “With formations as condition, consciousness” should be understood in the way already stated. |
Avutte pana vijānātīti viññāṇaṃ. |
But as to those words not yet dealt with: It cognizes (vijānāti), thus it is consciousness (viññāṇa—see M I 292). |
Namatīti nāmaṃ. |
It bends [towards an object] (namati), thus it is mentality (nāma). |
Ruppatīti rūpaṃ. |
It is molested (ruppati), thus it is materiality (rūpa—see S III 87). |
Āye tanoti āyatañca nayatīti āyatanaṃ. |
It provides a range for the origins (āye tanoti) and it leads on what is actuated (āyatañ ca nayati), thus it is a base (āyatana—see XV.4). |
Phusatīti phasso. |
It touches (phusati), thus it is contact (phassa). |
Vedayatīti vedanā. |
It is felt (vedayati), thus it is feeling (vedanā— see M I 293). |
Paritassatīti taṇhā. |
It frets (or it thirsts—paritassati), thus it is craving (taṇhā). |
Upādiyatīti upādānaṃ. |
It clings (upādiyati), thus it is clinging (upādāna). |
Bhavati bhāvayati cāti bhavo. |
It becomes (bhavati) and it makes become (bhāvayati), thus it is becoming (bhava). |
Jananaṃ jāti. |
The act of being born is birth. |
Jiraṇaṃ jarā. |
The act of growing old is ageing. |
Maranti etenāti maraṇaṃ. |
By means of it they die, thus it is death. |
Socanaṃ soko. |
The act of sorrowing is sorrow. |
Paridevanaṃ paridevo. |
The act of lamenting is lamentation. |
Dukkhayatīti dukkhaṃ. |
It makes [beings] suffer (dukkhayati), thus it is pain (dukkha); |
Uppādaṭṭhitivasena vā dvidhā khaṇatītipi dukkhaṃ. |
or it consumes in two ways (DVedhā KHAṇati—see IV.100) by means of [the two moments (khaṇa)] arising and presence, thus it is pain (dukkha). |
Dummanabhāvo domanassaṃ. |
The state of a sad mind (dummana-bhāva) is grief (domanassa). |
Bhuso āyāso upāyāso. |
Great misery (bhuso āyāso) is despair (upāyāsa). |
Sambhavantīti abhinibbattanti. |
There is means “is generated. ” |
Na kevalañca sokādīheva, atha kho sabbapadehi sambhavanti-saddassa yojanā kātabbā. |
49.And the words “There is” should be construed with all the terms, not only with those beginning with sorrow; |
Itarathā hi "avijjāpaccayā saṅkhārā"ti vutte kiṃ karontīti na paññāyeyya, sambhavantīti pana yojanāya sati avijjā ca sā paccayo cāti avijjāpaccayo. |
for otherwise, when “With ignorance as condition, formations” was said, it would not be evident what they did, but by construing it with the words “There is” (or “there are”), since “ignorance as condition” stands for “it is ignorance and that is a condition,” |
Tasmā avijjāpaccayā saṅkhārā sambhavantīti paccayapaccayuppannavavatthānaṃ kataṃ hoti. |
consequently [528] the defining of the condition and the conditionally-arisen state is effected by the words “with ignorance as condition there are formations.” |
Esa nayo sabbattha. |
And so in each instance. |
Evanti niddiṭṭhanayanidassanaṃ. |
50. Thus signifies the process described. |
Tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. |
By that he shows that it is with ignorance, etc., as the causes and not with creation by an Overlord, and so on. |
Etassāti yathāvuttassa. |
Of that: of that aforesaid. |
Kevalassāti asammissassa, sakalassa vā. |
Whole: unmixed, entire. |
Dukkhakkhandhassāti dukkhasamūhassa, na sattassa, na sukhasubhādīnaṃ. |
Mass of suffering: totality of suffering; not a living being, not pleasure, beauty, and so on. |
Samudayoti nibbatti. |
Arising: generating. |
Hotīti sambhavati. |
There is: is brought about. |
Evamettha atthato viññātabbo vinicchayo. |
This is how the exposition should be known here “as to meaning. ” |
588.Lakkhaṇāditoti avijjādīnaṃ lakkhaṇādito. |
51. 3. As to character, etc.: as to the characteristics of ignorance, etc., |
Seyyathidaṃ – aññāṇalakkhaṇā avijjā, sammohanarasā, chādanapaccupaṭṭhānā, āsavapadaṭṭhānā. |
that is to say, ignorance has the characteristic of unknowing. Its function is to confuse. It is manifested as concealing. Its proximate cause is cankers. |
Abhisaṅkharaṇalakkhaṇā saṅkhārā, āyūhanarasā, cetanāpaccupaṭṭhānā, avijjāpadaṭṭhānā. |
Formations have the characteristic of forming. Their function is to accumulate. 7 They are manifested as volition. Their proximate cause is ignorance. |
Vijānanalakkhaṇaṃ viññāṇaṃ, pubbaṅgamarasaṃ, paṭisandhipaccupaṭṭhānaṃ, saṅkhārapadaṭṭhānaṃ, vatthārammaṇapadaṭṭhānaṃ vā. |
Consciousness has the characteristic of cognizing. Its function is to go before (see Dhp 1). It manifests itself as rebirth-linking. Its proximate cause is formations; or its proximate cause is the physical-basis-cum-object. |
Namanalakkhaṇaṃ nāmaṃ, sampayogarasaṃ, avinibbhogapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. |
Mentality (nāma) has the characteristic of bending (namana). Its function is to associate. It is manifested as inseparability of its components, [that is, the three aggregates]. Its proximate cause is consciousness. |
Ruppanalakkhaṇaṃ rūpaṃ, vikiraṇarasaṃ, abyākatapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. |
Materiality (rūpa) has the characteristic of being molested (ruppana). Its function is to be dispersed. It is manifested as [morally] indeterminate. Its proximate cause is consciousness. |
Āyatanalakkhaṇaṃ saḷāyatanaṃ, dassanādirasaṃ, vatthudvārabhāvapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. |
The sixfold base (saḷāyatana) has the characteristic of actuating (āyatana). Its function is to see, and so on. It is manifested as the state of physical basis and door. Its proximate cause is mentality-materiality. |
Phusanalakkhaṇo phasso, saṅghaṭṭanaraso, saṅgatipaccupaṭṭhāno, saḷāyatanapadaṭṭhāno. |
Contact has the characteristic of touching. Its function is impingement. It manifests itself as coincidence [of internal and external base and consciousness]. Its proximate cause is the sixfold base. |
Anubhavanalakkhaṇā vedanā, visayarasasambhogarasā, sukhadukkhapaccupaṭṭhānā, phassapadaṭṭhānā. |
Feeling has the characteristic of experiencing. Its function is to exploit the stimulus of the objective field. It is manifested as pleasure and pain. Its proximate cause is contact. |
Hetulakkhaṇā taṇhā, abhinandanarasā, atittabhāvapaccupaṭṭhānā, vedanāpadaṭṭhānā. |
Craving has the characteristic of being a cause [that is, of suffering]. Its function is to delight. It is manifested as insatiability. Its proximate cause is feeling. |
Gahaṇalakkhaṇaṃ upādānaṃ, amuñcanarasaṃ, taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ, taṇhāpadaṭṭhānaṃ. |
Clinging has the characteristic of seizing. Its function is not to release. It is manifested as a strong form of craving and as [false] view. Its proximate cause is craving. |
Kammakammaphalalakkhaṇo bhavo, bhāvanabhavanaraso, kusalākusalābyākatapaccupaṭṭhāno, upādānapadaṭṭhāno. |
Becoming has the characteristic of being kamma and kamma-result. Its function is to make become and to become. It is manifested as profitable, unprofitable, and indeterminate. Its proximate cause is clinging. |
Jātiādīnaṃ lakkhaṇādīni saccaniddese vuttanayeneva veditabbāni. |
The characteristic of birth, etc., should be understood as stated in the Description of the Truths (XVI.32f.). |
Evamettha lakkhaṇāditopi viññātabbo vinicchayo. |
This is how the exposition should be known here “as to character, etc.” |
589.Ekavidhāditoti ettha avijjā aññāṇādassanamohādibhāvato ekavidhā. |
52. 4. As to singlefold, and so on: here ignorance is singlefold as unknowing, unseeing, delusion, and so on. |
Appaṭipattimicchāpaṭipattito duvidhā. |
It is twofold as “no theory” and “wrong theory” (cf. §303);8 |
Tathā sasaṅkhārāsaṅkhārato. |
likewise as prompted and unprompted. |
Vedanattayasampayogato tividhā. |
It is threefold as associated with the three kinds of feeling. |
Catusaccapaṭivedhato catubbidhā. |
It is fourfold as non-penetration of the four truths. |
Gatipañcakādīnavacchādanato pañcavidhā. |
It is fivefold as concealing the danger in the five kinds of destinies. |
Dvārārammaṇato pana sabbesupi arūpadhammesu chabbidhatā veditabbā. |
It should, however, be understood that all the immaterial factors [of the dependent origination] have a sixfold nature with respect to the [six] doors and objects. |
Saṅkhārā sāsavavipākadhammadhammādibhāvato ekavidhā. |
53.Formations are singlefold as states subject to cankers (Dhs 3), states with the nature of result (Dhs 1), and so on (cf. Vibh 62).9 |
Kusalākusalato duvidhā. |
They are twofold as profitable and unprofitable; |
Tathā parittamahaggatahīnamajjhimamicchattaniyatāniyatato. |
likewise as limited and exalted, inferior and medium, with certainty of wrongness and without certainty. |
Tividhā puññābhisaṅkhārādibhāvato. |
They are threefold as the formation of merit and the rest. |
Catubbidhā catuyonisaṃvattanato. |
They are fourfold as leading to the four kinds of generation. |
Pañcavidhā pañcagatigāmito. |
They are fivefold as leading to the five kinds of destiny. |
Viññāṇaṃ lokiyavipākādibhāvato ekavidhaṃ. |
54. Consciousness is singlefold as mundane (Dhs 3), resultant (Dhs 1), and so on. |
Sahetukāhetukādito duvidhaṃ. |
It is twofold as with root-cause and without root-cause and so on. |
Bhavattayapariyāpannato, vedanattayasampayogato, ahetukadvihetukatihetukato ca tividhaṃ. |
It is threefold as included in the three kinds of becoming; as associated with the three kinds of feeling; and as having no root-cause, having two root-causes, and having three root-causes. |
Yonigativasena catubbidhaṃ, pañcavidhañca. |
It is fourfold and fivefold [respectively] according to generation and destiny. |
Nāmarūpaṃ viññāṇasannissayato kammapaccayato ca ekavidhaṃ. |
55. Mentality-materiality is singlefold as dependent on consciousness, and as having kamma as its condition. |
Sārammaṇanārammaṇato duvidhaṃ. |
It is twofold as having an object [in the case of mentality], and having no object [in the case of materiality]. |
Atītādito tividhaṃ. |
It is threefold as past, and so on. |
Yonigativasena catubbidhaṃ, pañcavidhañca. |
It is fourfold and fivefold respectively according to generation and destiny. |
Saḷāyatanaṃ sañjātisamosaraṇaṭṭhānato ekavidhaṃ. |
56.The sixfold base is singlefold as the place of origin and meeting. |
Bhūtappasādaviññāṇādito duvidhaṃ. |
It is twofold as sensitivity of primary elements and as consciousness [of the sixth base], and so on. |
Sampattāsampattanobhayagocarato tividhaṃ. |
It is threefold as having for its domain [objective fields that are] contiguous, non-contiguous, and neither (see XIV.46). |
Yonigatipariyāpannato catubbidhaṃ pañcavidhañcāti iminā nayena phassādīnampi ekavidhādibhāvo veditabboti evamettha ekavidhāditopi viññātabbo vinicchayo. |
It is fourfold and fivefold respectively as included in the kinds of generation and destiny. The singlefoldness, etc., of contact, etc., should be understood in this way too. This is how the exposition should be known here “as to singlefold and so on. ” |
590.Aṅgānañca vavatthānāti sokādayo cettha bhavacakkassa avicchedadassanatthaṃ vuttā. |
57. 5. As to defining of the factors: sorrow, etc., are stated here for the purpose of showing that the Wheel of Becoming never halts; |
Jarāmaraṇabbhāhatassa hi bālassa te sambhavanti. |
for they are produced in the fool who is afflicted by ageing and death, |
Yathāha – "assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohamāpajjatī"ti (saṃ. ni. 4.252). |
according as it is said: “The untaught ordinary man, bhikkhus, on being touched by painful bodily feeling, sorrows, grieves and laments, beating his breast, he weeps and becomes distraught” (M III 285; S IV 206). |
Yāva ca tesaṃ pavatti, tāva avijjāyāti punapi avijjāpaccayā saṅkhārāti sambandhameva hoti bhavacakkaṃ. |
And as long as these go on occurring so long does ignorance, and so the Wheel of Becoming renews [its revolution]: “With ignorance as condition there are formations” and so on. |
Tasmā tesaṃ jarāmaraṇeneva ekasaṅkhepaṃ katvā dvādaseva paṭiccasamuppādaṅgānīti veditabbāni. |
That is why the factors of the dependent origination should be understood as twelve by taking those [that is, sorrow, etc.,] along with ageing-and-death as one summarization. |
Evamettha aṅgānaṃ vavatthānatopi viññātabbo vinicchayo. |
This is how the exposition should be known here “as to defining of the factors.” |
Ayaṃ tāvettha saṅkhepakathā. |
58. This, firstly, is the brief treatment. |
Avijjāpaccayāsaṅkhārapadakathā Table view Original pali |
561.Ayaṃ pana vitthāranayo – avijjāti suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu. |
The following method, however, is in detail. According to the Suttanta method ignorance is unknowing about the four instances beginning with suffering. According to the Abhidhamma method it is unknowing about the eight instances [that is to say, the above-mentioned four] together with [the four] beginning with the past; |
Vuttañhetaṃ "tattha katamā avijjā, dukkhe aññāṇaṃ - pe - dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa"nti (dha. sa. 1106). |
for this is said: “Herein, what is ignorance? It is unknowing about suffering, [unknowing about the origin of suffering, unknowing about the cessation of suffering, unknowing about the way leading to the cessation of suffering], unknowing about the past, unknowing about the future, unknowing about the past and future, unknowing about specific conditionality and conditionally-arisen states” (cf. Dhs §1162). |
Tattha kiñcāpi ṭhapetvā lokuttaraṃ saccadvayaṃ sesaṭṭhānesu ārammaṇavasena avijjā uppajjati, evaṃ santepi paṭicchādanavaseneva idha adhippetā. |
59. Herein, while ignorance about any instance that is not the two supramundane truths can also arise as object (see §102), nevertheless here it is only intended [subjectively] as concealment. |
Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti, tathā samudayaṃ, nirodhaṃ, maggaṃ, pubbantasaṅkhātaṃ atītaṃ khandhapañcakaṃ, aparantasaṅkhātaṃ anāgataṃ khandhapañcakaṃ, pubbantāparantasaṅkhātaṃ tadubhayaṃ, idappaccayatāpaṭiccasamuppannadhammasaṅkhātaṃ idappaccayatañceva paṭiccasamuppannadhamme ca paṭicchādetvā tiṭṭhati. |
For when [thus] arisen it keeps the truth of suffering concealed, preventing penetration of the true individual function and characteristic of that truth. Likewise, origin, cessation, and the path, bygone five aggregates called the past, coming five aggregates called the future, both of these together called the past and future, and both specific conditionality and conditionally-arisen states together called specific conditionality and conditionally- arisen states—all of which it keeps concealed, |
"Ayaṃ avijjā, ime saṅkhārā"ti evaṃ yāthāvasarasalakkhaṇamettha paṭivijjhituṃ na deti. |
preventing their true individual functions and characteristics being penetrated thus: “This is ignorance, these are formations.” |
Tasmā dukkhe aññāṇaṃ - pe - idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti vuccati. |
That is why it is said, “It is unknowing about suffering … unknowing about specific conditionality and conditionally-arisen states. ” |
592.Saṅkhārāti puññādayo tayo kāyasaṅkhārādayo tayoti evaṃ pubbe saṅkhepato vuttā cha, vitthārato panettha puññābhisaṅkhāro dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā ceva bhāvanāvasena pavattā pañca rūpāvacarakusalacetanā cāti terasa cetanā honti. |
60. Formations are the six mentioned in brief above thus, “the three, namely, formations of merit, etc., and the three, namely, the bodily formation, etc.” (§44); but in detail here the [first] three formations are twenty-nine volitions, that is to say, the formation of merit consisting of thirteen volitions, counting the eight sense-sphere profitable volitions that occur in giving, in virtue, etc., and the five fine-material profitable volitions that occur in development [of meditation]; |
Apuññābhisaṅkhāro pāṇātipātādivasena pavattā dvādasa akusalacetanā. |
then the formation of demerit consisting of the twelve unprofitable volitions that occur in killing living things, etc.; |
Āneñjābhisaṅkhāro bhāvanāvaseneva pavattā catasso arūpāvacarakusalacetanā cāti tayopi saṅkhārā ekūnatiṃsa cetanā honti. |
then the formation of the imperturbable consisting in the four profitable volitions associated with the immaterial sphere, which occur in development [of those meditations]. |
Itaresu pana tīsu kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. |
61.As regards the other three, the bodily formation is bodily volition, the verbal formation is verbal volition, and the mental formation is mental volition. |
Ayaṃ tiko kammāyūhanakkhaṇe puññābhisaṅkhārādīnaṃ dvārato pavattidassanatthaṃ vutto. |
This triad is mentioned in order to show that at the moment of the accumulation of the kamma the formations of merit, etc., occur in these [three] kamma doors. |
Kāyaviññattiṃ samuṭṭhāpetvā hi kāyadvārato pavattā aṭṭha kāmāvacarakusalacetanā, dvādasa akusalacetanāti samavīsati cetanā kāyasaṅkhāro nāma. |
For the eight sense-sphere profitable and twelve unprofitable volitions, making twenty, are the bodily formation when they occur in the body door and produce bodily intimation. |
Tā eva vacīviññattiṃ samuṭṭhāpetvā vacīdvārato pavattā vacīsaṅkhāro nāma. |
Those same volitions [531] are called the verbal formation when they occur in the speech door and produce verbal intimation. |
Abhiññācetanā panettha parato viññāṇassa paccayo na hotīti na gahitā. |
But volition connected with direct-knowledge is not included here in these two cases because it is not a condition for [resultant rebirth-linking] consciousness later. |
Yathā ca abhiññācetanā, evaṃ uddhaccacetanāpi na hoti. |
And like direct- knowledge volition, so also volition connected with agitation is not included; |
Tasmā sāpi viññāṇassa paccayabhāve apanetabbā, avijjāpaccayā pana sabbāpetā honti. |
therefore that too should not be included as a condition for [rebirth-linking] consciousness. However, all these have ignorance as their condition. |
Ubhopi viññattiyo asamuṭṭhāpetvā manodvāre uppannā pana sabbāpi ekūnatiṃsati cetanā cittasaṅkhāroti. |
And all the twenty-nine volitions are the mental formation when they arise in the mind door without originating either kind of intimation. |
Iti ayaṃ tiko purimattikameva pavisatīti atthato puññābhisaṅkhārādīnaṃyeva vasena avijjāya paccayabhāvo veditabbo. |
So this triad comes within the first triad, and accordingly, as far as the meaning is concerned, ignorance can be understood as condition simply for formations of merit and so on. |
593.Tattha siyā – kathaṃ panetaṃ jānitabbaṃ "ime saṅkhārā avijjā paccayā hontī"ti? |
62.Herein, it might be [asked]: How can it be known that these formations have ignorance as their condition? |
Avijjābhāve bhāvato. |
—By the fact that they exist when ignorance exists. |
Yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tasseva hetubhūte tividhepi saṅkhāre ārabhati. |
For when unknowing—in other words, ignorance—of suffering, etc., is unabandoned in a man, owing firstly to his unknowing about suffering and about the past, etc., then he believes the suffering of the round of rebirths to be pleasant and he embarks upon the three kinds of formations which are the cause of that very suffering. |
Samudaye aññāṇena dukkhahetubhūtepi taṇhāparikkhāre saṅkhāre sukhahetuto maññamāno ārabhati. |
Owing to his unknowing about suffering’s origin he embarks upon formations that, being subordinated to craving, are actually the cause of suffering, imagining them to be the cause of pleasure. |
Nirodhe pana magge ca aññāṇena dukkhassa anirodhabhūtepi gativisese dukkhanirodhasaññī hutvā nirodhassa ca amaggabhūtesupi yaññāmaratapādīsu nirodhamaggasaññī hutvā dukkhanirodhaṃ patthayamāno yaññāmaratapādimukhena tividhepi saṅkhāre ārabhati. |
And owing to his unknowing about cessation and the path, he misperceives the cessation of suffering to be in some particular destiny [such as the Brahmā-world] that is not in fact cessation; he misperceives the path to cessation, believing it to consist in sacrifices, mortification for immortality, etc., which are not in fact the path to cessation; and so while aspiring to the cessation of suffering, he embarks upon the three kinds of formations in the form of sacrifices, mortification for immortality, and so on. |
Apica so tāya catūsu saccesu appahīnāvijjatāya visesato jātijarārogamaraṇādianekādīnavavokiṇṇampi puññaphalasaṅkhātaṃ dukkhaṃ dukkhato ajānanto tassa adhigamāya kāyavacīcittasaṅkhārabhedaṃ puññābhisaṅkhāraṃ ārabhati devaccharakāmako viya maruppapātaṃ. |
63.Furthermore, his non-abandonment of that ignorance about the four truths in particular prevents him from recognizing as suffering the kind of suffering called the fruit of merit, which is fraught with the many dangers beginning with birth, ageing, disease and death, and so he embarks upon the formation of merit classed as bodily, verbal, and mental formations, in order to attain that [kind of suffering], like one desiring celestial nymphs [who jumps over] a cliff. |
Sukhasammatassāpi ca tassa puññaphalassa ante mahāpariḷāhajanikaṃ vipariṇāmadukkhataṃ appassādatañca apassantopi tappaccayaṃ vuttappakārameva puññābhisaṅkhāraṃ ārabhati salabho viya dīpasikhābhinipātaṃ, madhubindugiddho viya ca madhulittasatthadhārālehanaṃ. |
Also, not seeing how that fruit of merit reckoned as pleasure eventually breeds great distress owing to the suffering in its change and that it gives little satisfaction, he embarks upon the formation of merit of the kinds already stated, which is the condition for that very [suffering in change], like a moth that falls into a lamp’s flame, and like the man who wants the drop of honey and licks the honey-smeared knife-edge. |
Kāmupasevanādīsu ca savipākesu ādīnavaṃ apassanto sukhasaññāya ceva kilesābhibhūtatāya ca dvārattayappavattampi apuññābhisaṅkhāraṃ ārabhati, bālo viya gūthakīḷanaṃ, maritukāmo viya ca visakhādanaṃ. |
Also, not seeing the danger in the indulgence of sense desires, etc., with its results, [wrongly] perceiving pleasure and overcome by defilements, he embarks upon the formation of demerit that occurs in the three doors [of kamma], like a child who plays with filth, and like a man who wants to die and eats poison. |
Āruppavipākesu cāpi saṅkhāravipariṇāmadukkhataṃ anavabujjhamāno sassatādivipallāsena cittasaṅkhārabhūtaṃ āneñjābhisaṅkhāraṃ ārabhati, disāmūḷho viya pisācanagarābhimukhamaggagamanaṃ. |
Also, unaware of the suffering due to formations and the suffering-in-change [inherent] in kamma-results in the immaterial sphere, owing to the perversion of [wrongly perceiving them as] eternal, etc., he embarks upon the formation of the imperturbable which is a mental formation, like one who has lost his way and takes the road to a goblin city. |
Evaṃ yasmā avijjābhāvatova saṅkhārabhāvo, na abhāvato. |
64.So formations exist only when ignorance exists, [532] not when it does not; |
Tasmā jānitabbametaṃ "ime saṅkhārā avijjāpaccayā hontī"ti. |
and that is how it can be known that these formations have ignorance as their condition. |
Vuttampi cetaṃ "avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti, apuññābhisaṅkhārampi abhisaṅkharoti, āneñjābhisaṅkhārampi abhisaṅkharoti. |
This is said too: “Not knowing, bhikkhus, in ignorance, he forms the formation of merit, forms the formation of demerit, forms the formation of the imperturbable. |
Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā, vijjā uppannā; so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharotī"ti. |
As soon as a bhikkhu’s ignorance is abandoned and clear vision arisen, bhikkhus, with the fading away of ignorance and the arising of clear vision he does not form even formations of merit” (cf. S II 82). |
Paṭṭhānapaccayakathā Table view Original pali |
594.Etthāha – gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti? |
65.Here it might be said: “Let us then firstly agree that ignorance is a condition for formations. But it must now be stated for which formations, and in which way it is a condition. ” |
Tatridaṃ vuccati, bhagavatā hi "hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo"ti (paṭṭhā. 1.1.paccayuddesa) catuvīsati paccayā vuttā. |
Here is the reply: “Twenty-four conditions have been stated by the Blessed One as follows. ” 66.“(1) Root-cause condition, (2) object condition, (3) predominance condition, (4) proximity condition, (5) contiguity condition, (6) conascence condition, (7) mutuality condition, (8) support condition, (9) decisive-support condition, (10) prenascence condition, (11) postnascence condition, (12) repetition condition, (13) kamma condition, (14) kamma-result condition, (15) nutriment condition, (16) faculty condition, (17) jhāna condition, (18) path condition, (19) association condition, (20) dissociation condition, (21) presence condition, (22) absence condition, (23) disappearance condition, (24) non-disappearance condition” (Paṭṭh I 1). |
Tattha hetu ca so paccayo cāti hetupaccayo, hetu hutvā paccayo, hetubhāvena paccayoti vuttaṃ hoti. |
67.(1) Herein, it is a root-cause and a condition, thus it is root-cause condition. It is by its being a root-cause that it is a condition; what is meant is that it is a condition owing to its status as root-cause. |
Ārammaṇapaccayādīsupi eseva nayo. |
The same method applies in the case of object condition and the rest. |
595.Tattha hetūti vacanāvayavakāraṇamūlānametaṃ adhivacanaṃ. |
Herein, “cause” (hetu) is a term for a part of a syllogism, for a reason, and for a root. |
"Paṭiññā, hetū"tiādīsu hi loke vacanāvayavo hetūti vuccati. |
For with the words “proposition” (paṭiññā), “cause” (hetu = middle term), etc., in the world it is a member of a syllogism (vacanāvayava) that is called a cause. |
Sāsane pana "ye dhammā hetuppabhavā"tiādīsu (mahāva. 60) kāraṇaṃ. |
But in the Dispensation, in such passages as “Those states that are produced from a cause” (Vin I 40), it is a reason (kāraṇa); |
"Tayo kusalahetū, tayo akusalahetū"tiādīsu (dha. sa. 1059) mūlaṃ hetūti vuccati, taṃ idha adhippetaṃ. |
and in such passages as “Three profitable [root-] causes, three unprofitable [root-]causes” (Dhs §1053), it is a root (mūla) that is called a cause. The last is intended here. |
Paccayoti ettha pana ayaṃ vacanattho, paṭicca etasmā etīti paccayo. |
68. As to “condition” (paccaya), the word-meaning here is this: It [the fruit] comes from that, depending thereon (paṭicca etasmā eti), thus that is a condition; (paccaya, see note 2) |
Apaccakkhāya naṃ vattatīti attho. |
the meaning is, [a state] occurs by not dispensing with that. |
Yo hi dhammo yaṃ dhammaṃ apaccakkhāya tiṭṭhati vā uppajjati vā, so tassa paccayoti vuttaṃ hoti. |
What is meant is: when a state is indispensable to another state’s presence or arising, the former is a condition for the latter. |
Lakkhaṇato pana upakārakalakkhaṇo paccayo. |
But as to characteristic, a condition has the characteristic of assisting; |
Yo hi dhammo yassa dhammassa ṭhitiyā vā uppattiyā vā upakārako hoti, so tassa paccayoti vuccati. |
for any given state [533] that assists the presence or arising of a given state is called the latter’s condition. |
Paccayo, hetu, kāraṇaṃ, nidānaṃ, sambhavo, pabhavotiādi atthato ekaṃ, byañjanato nānaṃ. |
The words condition, cause, reason, source, originator, producer, etc., are one in meaning though different in the letter. |
Iti mūlaṭṭhena hetu, upakārakaṭṭhena paccayoti saṅkhepato mūlaṭṭhena upakārako dhammo hetupaccayo. |
So, since it is a cause in the sense of a root, and a condition in the sense of assistance, briefly a state that is assistantial in the sense of a root is a [root-]cause condition. |
So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo kusalādīnaṃ kusalādibhāvasādhakoti ācariyānaṃ adhippāyo. |
69. The intention of [some] teachers is that it establishes the profitable, etc., state in what is profitable, etc., as paddy seeds, etc., do for paddy, etc., and as the colour of gems, etc., do for the lustre of gems, and so on.10 |
Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati. |
But if that is so, then [it follows that] the state of root-cause condition does not apply to the kinds of materiality originated by it, for it does not establish any profitableness, etc., in them. |
Na hi so tesaṃ kusalādibhāvaṃ sādheti, na ca paccayo na hoti. |
Nevertheless, it is a condition for them, |
Vuttañhetaṃ "hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo"ti (paṭṭhā. 1.1.1). |
for this is said: “Root-causes are a condition, as root-cause condition, for the states associated with a root-cause and for the kinds of materiality originated thereby” (Paṭṭh I 1). |
Ahetukacittānañca vinā etena abyākatabhāvo siddho, sahetukānampi ca yonisomanasikārādipaṭibaddho kusalādibhāvo, na sampayuttahetupaṭibaddho. |
Again, the indeterminateness of root-causeless consciousness is established without it. And the profitableness, etc., of those with root-cause is bound up with wise attention, etc., not with the associated root-causes. |
Yadi ca sampayuttahetūsu sabhāvatova kusalādibhāvo siyā, sampayuttesu hetupaṭibaddho alobho kusalo vā siyā abyākato vā. |
And if the profitableness, etc., resided in the associated root-causes as an individual essence, then either the non-greed bound up with the root-cause in the associated states would be only profitable or it would be only indeterminate; |
Yasmā pana ubhayathāpi hoti, tasmā yathā sampayuttesu, evaṃ hetūsupi kusalāditā pariyesitabbā. |
but since it can be both, profitableness, etc., in the root-causes must still be sought for, just as in the associated states [such as wise attention, and so on]. |
Kusalādibhāvasādhanavasena pana hetūnaṃ mūlaṭṭhaṃ agahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na kiñci virujjhati. |
70.But when the root-causes’ sense of root is taken as establishing stableness, rather than as establishing profitableness, etc., there is no contradiction. |
Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, ahetukā tilabījakādisevālā viya na suppatiṭṭhitā. |
For states that have obtained a root-cause condition are firm, like trees, and stable; but those without root-cause are, like moss [with roots no bigger than] sesame seeds, etc., unstable. |
Iti mūlaṭṭhena upakārakoti suppatiṭṭhitabhāvasādhanena upakārako dhammo hetupaccayoti veditabbo. |
So an assistantial state may be understood as a root-cause condition, since it establishes stableness through being of assistance in the sense of a root. |
596.Tato paresu ārammaṇabhāvena upakārako dhammo ārammaṇapaccayo. |
71.(2) As to the others that follow, a state that assists by being an object is an object condition. |
So "rūpāyatanaṃ cakkhuviññāṇadhātuyā"ti (paṭṭhā. 1.1.2) ārabhitvāpi "yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo"ti (paṭṭhā. 1.1.2) osāpitattā na koci dhammo na hoti. |
Now, there are no states that are not object conditions; for the passage beginning “The visible-data base [is a condition, as object condition,] for the eye-consciousness element” concludes thus: “When any states, as states of consciousness and consciousness-concomitants, arise contingent upon any states, these [latter] states are conditions, as object condition, for those [former] states” (Paṭṭh I 1).11 |
Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvāva uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādiārammaṇaṃ ārabbheva uppajjanti ceva tiṭṭhanti ca. |
For just as a weak man both gets up and stands by hanging on to (ālambitvā) a stick or rope, so states of consciousness and consciousness- concomitants always arise and are present contingent upon visible data, etc., as their object (ārammaṇa = ālambana). |
Tasmā sabbepi cittacetasikānaṃ ārammaṇabhūtā dhammā ārammaṇapaccayoti veditabbā. |
Therefore all states that are objects of consciousness and consciousness-concomitants should be understood as object condition. [534] |
597.Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo, so sahajātārammaṇavasena duvidho. |
72. (3) A state that assists in the sense of being foremost is a predominance condition. It is of two kinds as conascent and as object. |
Tattha "chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo"tiādivacanato (paṭṭhā. 1.3.3) chandavīriyacittavīmaṃsāsaṅkhātā cattāro dhammā adhipatipaccayoti veditabbā, no ca kho ekato. |
Herein, because of the passage beginning “Predominance of zeal is a condition, as predominance condition, for states associated with zeal and for the kinds of materiality originated thereby” (Paṭṭh I 2), it is the four states called zeal, [purity of] consciousness, energy, and inquiry, that should be understood as predominance condition; but not simultaneously, |
Yadā hi chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittaṃ pavattati, tadā chandova adhipati, na itare. |
for when consciousness occurs with emphasis on zeal and putting zeal foremost, then it is zeal and not the others that is predominant. |
Esa nayo sesesupi. |
So with the rest. |
Yaṃ pana dhammaṃ garuṃ katvā arūpadhammā pavattanti, so nesaṃ ārammaṇādhipati. |
But the state, by giving importance to which, immaterial states occur, is their object-predominance. |
Tena vuttaṃ "yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo"ti (paṭṭhā. 1.1.3). |
Hence it is said: “When any states, as states of consciousness and consciousness-concomitants, arise by giving importance to any states, these [latter] states are a condition, as predominance condition, for those [former] states” (Paṭṭh I 2). |
598.Anantarabhāvena upakārako dhammo anantarapaccayo. |
73. (4), (5) A state that assists by being proximate is a proximity condition. |
Samanantarabhāvena upakārako dhammo samanantarapaccayo. |
A state that assists by being contiguous is a contiguity condition. |
Idañca paccayadvayaṃ bahudhā papañcayanti. |
The explanation of this pair of conditions is very diffuse, |
Ayaṃ panettha sāro, yo hi esa cakkhuviññāṇānantarā manodhātu, manodhātuanantarā manoviññāṇadhātūtiādi cittaniyamo, so yasmā purimapurimacittavaseneva ijjhati, na aññathā, tasmā attano attano anantaraṃ anurūpassa cittuppādassa uppādanasamattho dhammo anantarapaccayo. |
but substantially it is this:12 the regular order of consciousness begins thus, mind element is proximate (next) after eye- consciousness, mind-consciousness element is proximate (next) after mind element, and this is established only by each preceding consciousness, not otherwise; consequently, a state that is capable of arousing an appropriate kind of consciousness proximate (next) to itself is a proximity condition. |
Tenevāha – "anantarapaccayoti cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo"tiādi (paṭṭhā. 1.1.4). |
Hence it is said: “Proximity condition: eye-consciousness and the states associated therewith are a condition, as proximity condition, for mind element and for the states associated therewith” (Paṭṭh I 2). |
Yo anantarapaccayo, sveva samanantarapaccayo. |
74.(5) Proximity condition is the same as contiguity condition. |
Byañjanamattameva hettha nānaṃ, upacayasantatīsu viya adhivacananiruttidukādīsu viya ca. |
The difference here is only in the letter, just as in the case of the words “growth” and “continuity” (XIV.66), etc., and as in the case of the “terminology dyad,” “language dyad,” (Dhs §1306) and so on; |
Atthato pana nānaṃ natthi. |
there is none in the meaning. |
Yampi "atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo"ti ācariyānaṃ mataṃ, taṃ "nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo"tiādīhi (paṭṭhā. 1.1.418) virujjhati. |
75. The opinion of [certain] teachers13 is that proximity condition refers to proximity of aim (fruit) and contiguity condition refers to proximity of time. But that is contradicted by such statements as “The profitable [consciousness] belonging to the base consisting of neither perception nor non-perception in one who emerges from cessation is a condition, as contiguity condition, for fruition attainment [consciousness]” (Paṭṭh I 160). |
Yampi tattha vadanti "dhammānaṃ samuṭṭhāpanasamatthatā na parihāyati, bhāvanābalena pana vāritattā dhammā samanantarā nuppajjantī"ti, tampi kālānantaratāya abhāvameva sādheti. |
76. Now, they say in this context that “the ability of states to produce [their fruit] is not diminished, but the influence of meditative development prevents states from arising in proximity.” But that only establishes that there is no proximity of time; |
Bhāvanābalena hi tattha kālānantaratā natthīti, mayampi etadeva vadāma. |
and we also say the same, namely, that there is no proximity of time there owing to the influence of development. |
Yasmā ca kālānantaratā natthi, tasmā samanantarapaccayatā na yujjati. |
But since there is no proximity of time, the state of contiguity condition is therefore impossible [according to them] |
Kālānantaratāya hi tesaṃ samanantarapaccayo hotīti laddhi. |
since their belief is that the contiguity condition depends on proximity of time (cf. M-a II 363). |
Tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. |
Instead of adopting any such misinterpretation, the difference should be treated as residing in the letter only, not in the meaning. |
Kathaṃ? |
How? |
Natthi etesaṃ antaranti hi anantarā. |
There is no interval (antara) between them, thus they are proximate (anantara); |
Saṇṭhānābhāvato suṭṭhu anantarāti samanantarā. |
they are quite without interval because [even the distinction of] co- presence is lacking, thus they are contiguous (samanantara). 14 |
599.Uppajjamānova saha uppādanabhāvena upakārako dhammo sahajātapaccayo pakāsassa padīpo viya. |
77. (6) A state that, while arising, assists [another state] by making it arise together with itself is a conascence condition, as a lamp is for illumination. |
So arūpakkhandhādivasena chabbidho hoti. |
With the immaterial aggregates, etc., it is sixfold, |
Yathāha – "cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. |
according as it is said: “(i) The four immaterial aggregates are a condition, as conascence condition, for each other, (ii) the four great primaries are … for each other; (iii) at the moment of descent into the womb mentality and materiality are … for each other; (iv) states of consciousness and its concomitants are … for the kinds of materiality originated by consciousness; |
Cattāro mahābhūtā aññamaññaṃ, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ, cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ, mahābhūtā upādārūpānaṃ, rūpino dhammā arūpīnaṃ dhammānaṃ kiñcikāle sahajātapaccayena paccayo, kiñcikāle na sahajātapaccayena paccayo"ti (paṭṭhā. 1.1.6). |
(v) the great primaries are … for derived materiality; (vi) material states are sometimes [as at rebirth-linking] a condition, as conascence condition, and sometimes [as in the course of an existence] not a condition as conascence condition, for immaterial states” (Paṭṭh I 3). |
Idaṃ hadayavatthumeva sandhāya vuttaṃ. |
This refers only to the heart-basis. |
600.Aññamaññaṃ uppādanupatthambhanabhāvena upakārako dhammo aññamaññapaccayo aññamaññūpatthambhakaṃ tidaṇḍakaṃ viya. |
78.(7) A state that assists by means of mutual arousing and consolidating is a mutuality condition, as the three sticks of a tripod give each other consolidating support. |
So arūpakkhandhādivasena tividho hoti. |
With the immaterial aggregates, etc., it is threefold, |
Yathāha – "cattāro khandhā arūpino aññamaññapaccayena paccayo. |
according as it is said: “The four immaterial aggregates are a condition, as mutuality condition, [for each other]; |
Cattāro mahābhūtā okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo"ti (paṭṭhā. 1.1.7). |
the four great primaries are a condition, as mutuality condition, [for each other]; at the moment of descent into the womb mentality and materiality are a condition, as mutuality condition, [for each other]” (Paṭṭh I 3). |
601.Adhiṭṭhānākārena nissayākārena ca upakārako dhammo nissayapaccayo tarucittakammādīnaṃ pathavīpaṭādayo viya. |
79.(8) A state that assists in the mode of foundation and in the mode of support is a support condition, as the earth is for trees, as canvas is for paintings, and so on. |
So "cattāro khandhā arūpino aññamaññaṃ nissayapaccayena paccayo"ti evaṃ sahajāte vuttanayeneva veditabbo. |
It should be understood in the way stated for conascence thus: “The four immaterial aggregates are a condition, as support condition, for each other” (Paṭṭh I 3), |
Chaṭṭho panettha koṭṭhāso "cakkhāyatanaṃ cakkhuviññāṇadhātuyā - pe - sota… ghāna… jivhā… kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. |
but the sixth instance has been set forth in this way here: “The eye base [is a condition, as support condition,] for the eye-consciousness element [and for the states associated therewith]; the ear base … the nose base … the tongue base … the body base is a condition, as support condition, for the body- consciousness element and for the states associated therewith; |
Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo"ti (paṭṭhā. 1.1.8) evaṃ vibhatto. |
the materiality with which as their support the mind element and the mind-consciousness element occur is a condition, as support condition, for the mind element, for the mind- consciousness element, and for the states associated therewith” (Paṭṭh I 4). |
602.Upanissayapaccayoti ettha pana ayaṃ tāva vacanattho, tadadhīnavuttitāya attano phalena nissito na paṭikkhittoti nissayo. |
80. (9) Decisive-support condition: firstly, here is the word-meaning: [536] it is treated as support, not dispensed with, by its own fruit because [its own fruit’s] existence is dependent on it, thus it is the support. |
Yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇassetaṃ adhivacanaṃ. |
But just as great misery is despair, so great support is decisive support. This is a term for a cogent reason. |
Tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo. |
Consequently, a state that assists by being a cogent reason should be understood as a decisive-support condition. |
So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividho hoti. |
It is threefold, namely, (a) object-decisive-support, (b) proximate-decisive- support, and (c) natural-decisive-support condition. |
Tattha "dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃkatvā paccavekkhati, pubbe suciṇṇāni garuṃkatvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃkatvā paccavekkhati, sekkhā gotrabhuṃ garuṃkatvā paccavekkhanti, vodānaṃ garuṃkatvā paccavekkhanti. |
81. (a) Herein, firstly, “Having given a gift, having undertaken the precepts of virtue, having done the duties of the Uposatha, a man gives that importance and reviews it; he gives importance to former things well done and reviews them. Having emerged from jhāna, he gives jhāna importance and reviews it. |
Sekkhā maggā vuṭṭhahitvā maggaṃ garuṃkatvā paccavekkhantī"ti (paṭṭhā. 1.1.423) evamādinā nayena ārammaṇūpanissayo tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvāva vibhatto. |
Trainers give importance to change-of- lineage and review it. They give importance to cleansing and review it.15 Trainers, having emerged from a path, give importance to the path and review it” (Paṭṭh I 165). - object-decisive-support condition is set forth without differentiating it from object-predominance in this way. |
Tattha yaṃ ārammaṇaṃ garuṃkatvā cittacetasikā uppajjanti, taṃ niyamato tesu ārammaṇesu balavārammaṇaṃ hoti. |
Herein, the object in giving importance to which consciousness and consciousness concomitants arise, is necessarily a cogent one among these objects. |
Iti garukattabbamattaṭṭhena ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti evametesaṃ nānattaṃ veditabbaṃ. |
So their difference may be understood in this way: object-predominance is in the sense of what is to be given importance to, and object-decisive-support is in the sense of a cogent reason. |
Anantarūpanissayopi "purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.9) nayena anantarapaccayena saddhiṃ nānattaṃ akatvāva vibhatto. |
82. (b) Also proximate-decisive-support condition is set forth without differentiating it from the proximity condition in the way beginning, “Any preceding profitable aggregates are a condition, as decisive-support condition, for any succeeding aggregates” (Paṭṭh I 165). |
Mātikānikkhepe pana nesaṃ "cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo"tiādinā (paṭṭhā. 1.1.4) nayena anantarassa, "purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.9) nayena upanissayassa āgatattā nikkhepe viseso atthi. |
But in the exposition there is a distinction, because in the exposition of the schedule (mātikā-nikkhepa) they are given as proximity in the way beginning, “Eye-consciousness element and the states associated therewith are a condition, as proximity condition, for mind element and for the states associated therewith” (Paṭṭh I 2) and as decisive- support in the way beginning, “Any preceding profitable states are a condition as decisive-support condition, for any succeeding profitable states” (Paṭṭh I 4), |
Sopi atthato ekībhāvameva gacchati. |
though it comes to the same thing as regards the meaning. |
Evaṃ santepi attano attano anantarā anurūpassa cittuppādassa pavattanasamatthatāya anantaratā, purimacittassa pacchimacittuppādane balavatāya anantarūpanissayatā veditabbā. |
Nevertheless, proximity may be understood as the ability to cause the occurrence of an appropriate conscious arising proximate (next) to itself, and decisive support as the preceding consciousness’s cogency in the arousing of the succeeding consciousnesses. |
Yathā hi hetupaccayādīsu kiñci dhammaṃ vināpi cittaṃ uppajjati, na evaṃ anantaracittaṃ vinā cittassa uppatti nāma atthi. |
83. For while in the cases of root-cause and other such conditions consciousness can arise actually without any of those conditions, there is no arising of consciousness without a proximate consciousness [to precede it], |
Tasmā balavapaccayo hoti. |
so this is a cogent condition. |
Iti attano attano anantarā anurūpacittuppādanavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayoti evametesaṃ nānattaṃ veditabbaṃ. |
Their difference, then, may be understood in this way: proximity condition arouses an appropriate consciousness proximate (next) to itself, while proximity-decisive-support condition is a cogent reason. |
Pakatūpanissayo pana pakato upanissayo pakatūpanissayo. |
84.(c) As to natural-decisive-support: the decisive-support is natural, thus it is a natural-decisive-support. |
Pakato nāma attano santāne nipphādito vā saddhāsīlādi upasevito vā utubhojanādi. |
Faith, virtue, etc., produced in, or climate, food, etc., habitual to, one’s own continuity are called natural. |
Pakatiyā eva vā upanissayo pakatūpanissayo, ārammaṇānantarehi asammissoti attho. |
Or else, it is a decisive- support by nature, [537] thus it is a natural-decisive-support. The meaning is that it is unmixed with object and proximity. |
Tassa pakatūpanissayo "saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti. |
It should be understood as variously divided up in the way beginning: “Natural-decisive-support: with faith as decisive-support a man gives a gift, undertakes the precepts of virtue, does the duties of the Uposatha, arouses jhāna, arouses insight, arouses the path, arouses direct-knowledge, arouses an attainment. |
Sīlaṃ, sutaṃ, cāgaṃ, paññaṃ upanissāya dānaṃ deti - pe - samāpattiṃ uppādeti. |
With virtue … With learning … With generosity … With understanding as decisive-support a man gives a gift … arouses an attainment. |
Saddhā, sīlaṃ, sutaṃ, cāgo, paññā saddhāya, sīlassa, sutassa, cāgassa, paññāya, upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.423) nayena anekappakārato pabhedo veditabbo. |
Faith, virtue, learning, generosity, understanding, are conditions, as decisive-support condition, for [the repeated arising of] faith, virtue, learning, generosity, understanding” (Paṭṭh I 165). |
Iti ime saddhādayo pakatā ceva balavakāraṇaṭṭhena upanissayā cāti pakatūpanissayoti. |
So these things beginning with faith are natural-decisive-support since they are both natural and decisive-supports in the sense of a cogent reason. |
603.Paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo purejātapaccayo. |
85. (10) A state that assists by being present, having arisen previously, is a prenascence condition. |
So pañcadvāre vatthārammaṇahadayavatthuvasena ekādasavidho hoti. |
It is elevenfold as physical basis and object in the five doors, and as the heart-basis, |
Yathāha – "cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. |
according as it is said: “The eye base is a condition, as prenascence condition, for the eye-consciousness element and for the states associated therewith. |
Sota - pe - ghāna, jivhā, kāyāyatanaṃ, rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. |
The ear base … The nose base … The tongue base … The body base … The visible-data base … The sound base … The odour base … The flavour base … The tangible-data base is a condition, as prenascence condition, for the body-consciousness element and for the states associated therewith. |
Rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ manodhātuyā. |
The visible-data base … The sound base … The odour base … The flavour base … the tangible data base [is a condition, as prenascence condition,] for the mind element. |
Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. |
The materiality with which as their support the mind element and mind- consciousness element occur is a condition, as prenascence condition, |
Manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ kiñcikāle purejātapaccayena paccayo. |
for the mind-element and for the states associated therewith, and it is sometimes [as in the course of an existence] a condition, as prenascence condition, for the mind- consciousness element and for the states associated therewith” (Paṭṭh I 4–5). |
Kiñcikāle na purejātapaccayena paccayo"ti (paṭṭhā. 1.1.10). |
sometimes [as at rebirth-linking] not a condition, as prenascence condition. |
604.Purejātānaṃ rūpadhammānaṃ upatthambhakattena upakārako arūpadhammo pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsācetanā viya. |
86. (11) An immaterial state that [while present] assists prenascent material states [also present] by consolidating them is a postnascence condition, like the volition of appetite for food, which assists the bodies of vultures’ young. |
Tena vuttaṃ "pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo"ti (paṭṭhā. 1.1.11). |
Hence it is said: “Postnascent [538] states of consciousness and its concomitants are a condition, as postnascence condition, for the prenascent [co-present] body” (Paṭṭh I 5). |
605.Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvāya upakārako dhammo āsevanapaccayo ganthādīsu purimapurimābhiyogo viya. |
87.(12) A state that assists the efficiency and power of the proximate (next) in the sense of repetition is a repetition condition, like repeated application to books and so on. |
So kusalākusalakiriyajavanavasena tividho hoti. |
It is threefold as profitable, unprofitable, and functional impulsion; |
Yathāha – "purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. |
for it is said: “Preceding profitable states are a condition, as repetition condition, for succeeding profitable states … Preceding unprofitable … |
Purimā purimā akusalā - pe - kiriyābyākatā dhammā pacchimānaṃ pacchimānaṃ kiriyābyākatānaṃ dhammānaṃ āsevanapaccayena paccayo"ti (paṭṭhā. 1.1.12). |
Preceding functional indeterminate states are a condition, as repetition condition, for succeeding functional indeterminate states” (Paṭṭh I 5). |
606.Cittapayogasaṅkhātena kiriyabhāvena upakārako dhammo kammapaccayo. |
88. (13) A state that assists by means of the action called intervening of consciousness is a kamma condition. |
So nānakkhaṇikāya ceva kusalākusalacetanāya sahajātāya ca sabbāyapi cetanāya vasena duvidho hoti. |
It is twofold as (a) profitable and unprofitable volition acting from a different time, and (b) as all conascent volition (see Paṭṭh I 172), |
Yathāha – "kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. |
according as it is said: “Profitable and unprofitable kamma is a condition, as kamma condition, for resultant aggregates and for the kinds of materiality due to kamma performed. |
Cetanā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo"ti (paṭṭhā. 1.1.13). |
Conascent volition is a condition, as kamma condition, for associated states and for the kinds of materiality originated thereby” (Paṭṭh I 5). |
607.Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo vipākapaccayo. |
89. (14) A resultant state that, by effortless quiet, assists effortless quiet [in other states] is a kamma-result condition. |
So pavatte taṃsamuṭṭhānānaṃ, paṭisandhiyaṃ kaṭattā ca rūpānaṃ, sabbattha ca sampayuttadhammānaṃ paccayo hoti. |
In the course of an existence it is a condition for states originated by it, and at rebirth-linking for the kinds of materiality due to kamma performed, and in both cases for the associated states, |
Yathāha –"vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ vipākapaccayena paccayo - pe - paṭisandhikkhaṇe vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ kaṭattā ca rūpānaṃ. |
according as it is said: “One resultant indeterminate aggregate is a condition, as kamma-result condition, for three aggregates and for the kinds of materiality originated by consciousness … At the moment of rebirth-linking one resultant indeterminate aggregate [is a condition …] for three aggregates … |
Tayo khandhā ekassa khandhassa. |
Three aggregates [are a condition …] for one aggregate … |
Dve khandhā dvinnaṃ khandhānaṃ kaṭattā ca rūpānaṃ vipākapaccayena paccayo. |
Two aggregates are a condition, as kamma-result condition, for two aggregates and for the kinds of materiality due to kamma performed. |
Khandhā vatthussa vipākapaccayena paccayo"ti. |
Aggregates are a condition, as kamma- result condition, for the physical basis” (Paṭṭh I 173). |
608.Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā āhārapaccayo. |
90. (15) The four kinds of nutriment, which assist material and immaterial states by consolidating them, are nutriment conditions, |
Yathāha –"kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo. |
according as it is said: “Physical nutriment is a condition, as nutriment condition, for this body. |
Arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo"ti (paṭṭhā. 1.1.15). |
Immaterial nutriments are conditions, as nutriment condition, for associated states and for the kinds of materiality originated by them” (Paṭṭh I 5). |
Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo"tipi (paṭṭhā. 1.1.429) vuttaṃ. |
But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate nutriments are conditions, as nutriment condition, for aggregates associated therewith and for the kinds of materiality due to kamma performed” (Paṭṭh I 174). |
609.Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsatindriyā indriyapaccayo. |
91. (16) Leaving out the femininity and masculinity faculties, the twenty remaining faculties (see XIV.1), which assist in the sense of predominance, [539] are faculty conditions. |
Tattha cakkhundriyādayo arūpadhammānaṃyeva, sesā rūpārūpānaṃ paccayā honti. |
Herein, the five, namely, the eye faculty, etc., are conditions only for immaterial states, the rest are conditions for material and immaterial states, |
Yathāha – "cakkhundriyaṃ cakkhuviññāṇadhātuyā - pe - sota… ghāna… jivhā… kāyindriyaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo. |
according as it is said: “The eye faculty [is a condition, as faculty condition,] for eye-consciousness element [and for the states associated therewith]. The ear faculty … The nose faculty … The tongue faculty … The body faculty is a condition, as faculty condition, for the body-consciousness element and for the states associated therewith. |
Rūpajīvitindriyaṃ kaṭattārūpānaṃ indriyapaccayena paccayo. |
The material life faculty is a condition, as faculty condition, for the kinds of materiality due to kamma performed. |
Arūpino indriyā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ indriyapaccayena paccayo"ti (paṭṭhā. 1.1.16). |
The immaterial faculties are a condition, as faculty condition, for the states associated therewith and for the kinds of materiality originated thereby” (Paṭṭh 1, 5–6). |
Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ indriyapaccayena paccayo"tipi (paṭṭhā. 1.1.430) vuttaṃ. |
But in the Question Section it is said: “At the moment of rebirth-linking resultant indeterminate faculties are a condition, as faculty condition, for associated aggregates and for the kinds of materiality due to kamma performed” (Paṭṭh I 175). |
610.Upanijjhāyanaṭṭhena upakārakāni ṭhapetvā dvipañcaviññāṇe sukhadukkhavedanādvayaṃ sabbānipi kusalādibhedāni satta jhānaṅgāni jhānapaccayo. |
92.(17) All the seven jhāna factors classed as profitable, etc.—leaving out the pair, pleasant and painful feeling, in the case of the two sets of five consciousnesses—which factors assist in the sense of constituting a state of jhāna, are jhāna conditions, |
Yathāha –"jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo"ti (paṭṭhā. 1.1.17). |
according as it is said: “The jhāna factors are a condition, as jhāna condition, for the states associated with jhāna and for the kinds of materiality originated thereby” (Paṭṭh I 6). |
Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ jhānapaccayena paccayo"tipi (paṭṭhā. 1.1.431) vuttaṃ. |
But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate jhāna factors are a condition, as jhāna condition, for associated aggregates and for the kinds of materiality due to kamma performed” (Paṭṭh I 175). |
611.Yato tato vā niyyānaṭṭhena upakārakāni kusalādibhedāni dvādasa maggaṅgāni maggapaccayo. |
93.(18) The twelve path factors classed as profitable, etc., which assist in the sense of an outlet from whatever it may be, are path conditions, |
Yathāha – "maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo"ti (paṭṭhā. 1.1.18). |
according as it is said: “The path factors are a condition, as path condition, for states associated therewith and for the kinds of materiality originated thereby” (Paṭṭh I 6). |
Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ maggapaccayena paccayo"tipi (paṭṭhā. 1.1.432) vuttaṃ. |
But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate path factors are a condition, as path condition, for aggregates associated therewith and for the kinds of materiality due to kamma performed” (Paṭṭh I 176). |
Ete pana dvepi jhānamaggapaccayā dvipañcaviññāṇāhetukacittesu na labbhantīti veditabbā. |
But these two, namely, jhāna and path conditions, should be understood as inapplicable to the two sets of five consciousnesses and to the consciousnesses without root-cause ((34)–(41), (50)–(56), (70)–(72)). |
612.Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena upakārakā arūpadhammā sampayuttapaccayo. |
94. (19) Immaterial states that assist by the kind of association consisting in having the same physical basis, same object, same arising, same cessation, are association conditions, |
Yathāha – "cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo"ti (paṭṭhā. 1.1.19). |
according as it is said: “The four immaterial aggregates are a condition, as association condition, for each other” (Paṭṭh I 6). |
613.Ekavatthukādibhāvānupagamena upakārakā rūpino dhammā arūpīnaṃ dhammānaṃ, arūpinopi rūpīnaṃ vippayuttapaccayo. |
95.(20) Material states that assist immaterial states, and immaterial states that assist material states by not having sameness of physical basis, etc., are dissociation conditions. |
So sahajātapacchājātapurejātavasena tividho hoti. |
This is threefold as conascent, postnascent, and prenascent, |
Vuttañhetaṃ "sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo. |
for this is said: “Conascent profitable aggregates are a condition, as dissociation condition, for the kinds of materiality originated by consciousness. |
Pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo"ti (paṭṭhā. 1.1.434). |
Postnascent [540] profitable [mental] aggregates are a condition, as dissociation condition, for this prenascent body” (Paṭṭh I 176). |
Abyākatapadassa pana sahajātavibhaṅge "paṭisandhikkhaṇe vipākābyākatā khandhā kaṭattārūpānaṃ vippayuttapaccayena paccayo. |
But in the analysis of the conascent in the indeterminate clause it is said: “At the moment of rebirth-linking, resultant indeterminate aggregates are a condition, as dissociation condition, for the kinds of materiality due to kamma performed. |
Khandhā vatthussa. |
The aggregates are a condition, |
Vatthu khandhānaṃ vippayuttapaccayena paccayo"tipi (paṭṭhā. 1.1.434) vuttaṃ. |
as dissociation condition, for the physical basis, and the physical basis for the aggregates” (Paṭṭh I 176). |
Purejātaṃ pana cakkhundriyādivatthuvaseneva veditabbaṃ. |
But the prenascent should be understood as the eye faculty, etc., and the physical basis, |
Yathāha – "purejātaṃ cakkhāyatanaṃ cakkhuviññāṇassa - pe - kāyāyatanaṃ kāyaviññāṇassa vippayuttapaccayena paccayo. |
according as it is said: “The prenascent eye base [is a condition, as dissociation condition,] for eye-consciousness … The body base is a condition, as dissociation condition, for body-consciousness. |
Vatthu vipākābyākatānaṃ kiriyābyākatānaṃ khandhānaṃ - pe - vatthu kusalānaṃ khandhānaṃ - pe - vatthu akusalānaṃ khandhānaṃ vippayuttapaccayena paccayo"ti (paṭṭhā. 1.1.434). |
The physical basis [is a condition, as dissociation condition,] for resultant- indeterminate and functional-indeterminate aggregates … The physical basis [is a condition, as dissociation condition,] for profitable aggregates … The physical basis [is a condition, as dissociation condition,] for unprofitable aggregates” (Paṭṭh I 176–77). |
614.Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārako dhammo atthipaccayo. |
96.(21) A state that, by means of existingness characterized by presence, assists a like state by consolidating it, is a presence condition. |
Tassa arūpakkhandhamahābhūtanāmarūpacittacetasikamahābhūtaāyatanavatthuvasena sattadhā mātikā nikkhittā. |
A sevenfold summary is laid down for it according to immaterial aggregates, great primaries, mentality- materiality, consciousness and consciousness-concomitants, great primaries, bases, and physical [heart] basis, |
Yathāha –"cattāro khandhā arūpino aññamaññaṃ atthipaccayena paccayo, cattāro mahābhūtā, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ. |
according as it is said: “The four immaterial aggregates are a condition, as presence condition, for each other. The four great primaries … are … for each other. At the time of descent into the womb mentality and materiality [are a condition, as presence condition,] for each other. |
Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ. |
States of consciousness and consciousness-concomitants are … for the kinds of materiality originated by consciousness. |
Mahābhūtā upādārūpānaṃ. |
The four great primaries are … for derived materiality. |
Cakkhāyatanaṃ cakkhuviññāṇadhātuyā - pe - kāyāyatanaṃ - pe - rūpāyatanaṃ - pe - phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. |
The eye base is … for the eye-consciousness element [and for the states associated therewith]. The [ear base … nose base … tongue base …] body base is … for the body-consciousness element … The visible-data base [is … for the eye-consciousness element … The sound base … odour base … flavour base …] tangible-data base is a condition, as presence condition, for the body- consciousness element and for the states associated therewith. |
Rūpāyatanaṃ - pe - phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ. |
The visible-data base … The [sound base … odour base … flavour base …] tangible-data base is a condition, as presence condition, for the mind element and for the states associated therewith. |
Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo"ti (paṭṭhā. 1.1.21). |
The materiality with which as their support the mind element and mind-consciousness element occur is a condition, as presence condition, for the mind element, for the mind-consciousness element, and for the states associated therewith” (Paṭṭh I 6). |
Pañhāvāre pana sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriyantipi nikkhipitvā sahajāte tāva "eko khandho tiṇṇannaṃ khandhānaṃ taṃsamuṭṭhānānañca rūpānaṃ atthipaccayena paccayo"tiādinā (paṭṭhā. 1.1.435) nayena niddeso kato, purejāte purejātānaṃ cakkhādīnaṃ vasena niddeso kato. |
97. But in the Question Section, after setting forth conascence, prenascence, postnascence, nutriment, and faculty, the description is given first under conascence in the way beginning, “One aggregate is a condition, as presence condition, for three aggregates and for materiality originated thereby” (Paṭṭh I 178). Under prenascence the description is given according to the prenascent eye and so on. |
Pacchājāte purejātassa imassa kāyassa pacchājātānaṃ cittacetasikānaṃ paccayavasena niddeso kato. |
Under postnascence the description is given according to postnascent consciousness and consciousness-concomitants as conditions for this body. |
Āhārindriyesu "kabaḷīkāro āhāro imassa kāyassa atthipaccayena paccayo. |
Under nutriments and faculties [respectively] the description is given thus: “Physical nutriment is a condition, as presence condition, for this body,” [541] |
Rūpajīvitindriyaṃ kaṭattārūpānaṃ atthipaccayena paccayo"ti (paṭṭhā. 1.1.435) evaṃ niddeso katoti. |
and “The material life faculty is a condition, as presence condition, for materiality due to kamma performed” (Paṭṭh I 178).16 |
615.Attano anantarā uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānena upakārakā samanantaraniruddhā arūpadhammā natthipaccayo. |
98.(22) Immaterial states that, by their ceasing in contiguity [before], assist by giving opportunity to immaterial states that arise proximately (next) after them are absence conditions, |
Yathāha –"samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo"ti. |
according as it is said: “States of consciousness and consciousness-concomitants that have ceased in contiguity are a condition, as absence condition, for present states of consciousness and consciousness- concomitants” (Paṭṭh I 7). |
Te eva vigatabhāvena upakārakattā vigatapaccayo. |
99. (23) Those same states, because they assist by their disappearance, are a disappearance condition, |
Yathāha – "samanantaravigatā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ vigatapaccayena paccayo"ti. |
according as it is said: “States of consciousness and consciousness-concomitants that have disappeared in contiguity are a condition, as disappearance condition, for present states of consciousness and consciousness-concomitants” (Paṭṭh I 7). |
Atthi paccayadhammā eva ca avigatabhāvena upakārakattā avigatapaccayoti veditabbā. |
100. (24) The same states that are presence condition, because they assist by their non-disappearance, should be understood as a non-disappearance condition. |
Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto, ahetukadukaṃ vatvāpi hetuvippayuttaduko viyāti. |
Or this dyad is stated as an embellishment of teaching to suit the needs of those who are teachable, just as [in the Mātikā of the Dhammasaṅgaṇī] the “dissociated- from-cause dyad” is given after the “causeless dyad.” |
Avijjāpaccayāsaṅkhārapadavitthārakathā Table view Original pali |
616.Evamimesu catuvīsatiyā paccayesu ayaṃ avijjā, |
101. Now, as regards these twenty-four conditions: ignorance |
Paccayo hoti puññānaṃ, duvidhānekadhā pana; |
For those of merit Is a condition in two ways |
Paresaṃ pacchimānaṃ sā, ekadhā paccayo matāti. |
And for the next in many ways But for the last kind only once. |
Tattha puññānaṃ duvidhāti ārammaṇapaccayena ca upanissayapaccayena cāti dvedhā paccayo hoti. |
102. Herein, for those of merit ignorance is a condition in two ways: it is a condition in two ways, namely, as object condition and as decisive-support condition. |
Sā hi avijjaṃ khayato vayato sammasanakāle kāmāvacarānaṃ puññābhisaṅkhārānaṃ ārammaṇapaccayena paccayo hoti. |
For ignorance is a condition, as object condition, for formations of merit of the sense sphere at the time of comprehending [by means of insight] ignorance as liable to destruction and fall; |
Abhiññācittena samohacittaṃ jānanakāle rūpāvacarānaṃ. |
and it is likewise for those of the fine-material sphere at the time of knowing a confused mind by means of direct-knowledge consciousness [through penetrating others’ minds, and so on]. |
Avijjāsamatikkamatthāya pana dānādīni ceva kāmāvacarapuññakiriyavatthūni pūrentassa, rūpāvacarajjhānāni ca uppādentassa dvinnampi tesaṃ upanissayapaccayena paccayo hoti. |
But it is a condition, as decisive- support condition, in two cases, that is to say, [for the sense-sphere formation] in one who, for the purpose of surmounting ignorance, fulfils the various instances of sense-sphere merit-making consisting in giving, etc., and [for the fine-material- sphere formation] in one who arouses the fine-material jhānas [for the same purpose]. |
Tathā avijjāsammūḷhattā kāmabhavarūpabhavasampattiyo patthetvā tāneva puññāni karontassa. |
Likewise in one who effects that merit while aspiring to the delight of sense-sphere becoming and fine-material becoming because he is confused by ignorance. |
Anekadhā pana paresanti apuññābhisaṅkhārānaṃ anekadhā paccayo hoti. |
103. And for the next in many ways: it is a condition for formations of demerit in many ways. |
Kathaṃ? |
How? |
Esā hi avijjaṃ ārabbha rāgādīnaṃ uppajjanakāle ārammaṇapaccayena, garuṃkatvā assādanakāle ārammaṇādhipatiārammaṇūpanissayehi, avijjāsammūḷhassa anādīnavadassāvino pāṇātipātādīni karontassa upanissayapaccayena, dutiyajavanādīnaṃ anantarasamanantaraanantarūpanissayāsevananatthivigatapaccayehi, yaṃkiñci akusalaṃ karontassa hetu sahajāta aññamañña nissaya sampayutta atthi avigatapaccayehīti anekadhā paccayo hoti. |
As object condition at the time of the arising of greed, etc., contingent upon ignorance; as object-predominance and object-decisive-support respectively at the times of giving importance [to ignorance] and enjoying [it]; as decisive-support in one who, being confused by ignorance and unaware of danger, kills living things, etc.; as proximity, contiguity, proximity-decisive- support, repetition, absence, and disappearance, for the second impulsion and those that follow; as root-cause, conascence, mutuality, support, association, presence, and non-disappearance, in one doing anything unprofitable. It is thus a condition in many ways. |
Pacchimānaṃ sā ekadhā paccayo matāti āneñjābhisaṅkhārānaṃ upanissayapaccayeneva ekadhā paccayo matā. |
104. But for the last kind only once: [542] it is reckoned as a condition in one way, namely, as decisive-support condition only, for formations of the imperturbable. |
So panassā upanissayabhāvo puññābhisaṅkhāre vuttanayeneva veditabboti. |
But its relation as decisive-support condition should be understood as stated under formations of merit. |
617.Etthāha – kiṃ panāyamekāva avijjā saṅkhārānaṃ paccayo, udāhu aññepi paccayā santīti? |
105.Here it may be asked: But how is this? Is ignorance the only condition for formations, or are there other conditions? |
Kiṃ panettha, yadi tāva ekāva, ekakāraṇavādo āpajjati. |
What is the position here? For firstly, if it is the only one, there follows the assertion of a single cause;17 |
Athaññepi santi, "avijjāpaccayā saṅkhārā"ti ekakāraṇaniddeso nupapajjatīti? |
but then if there are others, the description of it as a single cause, namely, “With ignorance as condition there are formations,” is incorrect— |
Na nupapajjati. |
It is not incorrect. |
Kasmā? |
Why not? |
Yasmā – |
Here is the reason: |
Ekaṃ na ekato idha, nānekamanekatopi no ekaṃ; |
Nor from a single cause arise One fruit or many, nor one fruit from many; |
Phalamatthi atthi pana eka-hetuphaladīpane attho. |
’Tis helpful, though, to utilize One cause and fruit as representative. |
Ekato hi kāraṇato na idha kiñci ekaṃ phalamatthi, na anekaṃ. |
106. Here there is no single or multiple fruit of any kind from a single cause, |
Nāpi anekehi kāraṇehi ekaṃ. |
nor a single fruit from multiple causes, |
Anekehi pana kāraṇehi anekameva hoti. |
but only multiple fruit from multiple causes. |
Tathā hi anekehi utupathavībījasalilasaṅkhātehi kāraṇehi anekameva rūpagandharasādikaṃ aṅkurasaṅkhātaṃ phalaṃ uppajjamānaṃ dissati. |
So from multiple causes, in other words, from temperature, earth, seed, and moisture, is seen to arise a multiple fruit, in other words, the shoot, which has visible form, odour, taste, and so on. |
Yaṃ panetaṃ "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa"nti ekekahetuphaladīpanaṃ kataṃ, tattha attho atthi, payojanaṃ vijjati. |
But one representative cause and fruit given in this way, “With ignorance as condition there are formations; with formations as condition, consciousness,” have a meaning and a use. |
Bhagavā hi katthaci padhānattā, katthaci pākaṭattā, katthaci asādhāraṇattā desanāvilāsassa ca veneyyānañca anurūpato ekameva hetuṃ vā phalaṃ vā dīpeti. |
107. For the Blessed One employs one representative cause and fruit when it is suitable for the sake of elegance in instruction and to suit the idiosyncrasies of those susceptible of being taught. And he does so in some instances because it is a basic factor, and in some instances because it is the most obvious, and in some instances because it is not common to all. |
"Phassapaccayā vedanā"ti hi padhānattā ekameva hetuphalamāha. |
In the passage “With contact as condition, feeling” (M I 261) he mentions a single cause and fruit because they are basic factors. |
Phasso hi vedanāya padhānahetu yathāphassaṃ vedanā vavatthānato. |
For contact is the basic cause of feeling since the kinds of feeling are defined according to the kinds of contact [as “eye-contact-born feeling” and so on], |
Vedanā ca phassassa padhānaphalaṃ yathāvedanaṃ phassavavatthānato. |
and feeling is contact’s basic fruit since contact is defined according to the kinds of feeling [that it produces]. |
"Semhasamuṭṭhānā ābādhā"ti (a. ni. 10.60) pākaṭattā ekaṃ hetumāha. |
He mentions a single cause in the passage “Disease due to phlegm” (A V 110) because that is the most obvious. |
Pākaṭo hi ettha semho, na kammādayo. |
For here what is obvious is the phlegm, not the kamma, etc., [mentioned later in the same sutta]. |
"Ye keci, bhikkhave, akusalā dhammā, sabbe te ayonisomanasikāramūlakā"ti asādhāraṇattā ekaṃ hetumāha. |
He mentions a single cause in the passage “Bhikkhus, any states whatever that are unprofitable are all rooted in unwise attention” (cf. S V 91) because it is not common to all. |
Asādhāraṇo hi ayonisomanasikāro akusalānaṃ, sādhāraṇāni vatthārammaṇādīnīti. |
For unwise attention to unprofitable things is not common to all [states] in the way that, say, physical basis and object are common to all. |
Tasmā ayamidha avijjā vijjamānesupi aññesu vatthārammaṇasahajātadhammādīsu saṅkhārakāraṇesu "assādānupassino taṇhā pavaḍḍhatī"ti (saṃ. ni. 2.52) ca "avijjāsamudayā āsavasamudayo"ti (ma. ni. 1.104) ca vacanato aññesampi taṇhādīnaṃ saṅkhārahetūnaṃ hetūti padhānattā, "avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī"ti pākaṭattā, asādhāraṇattā ca saṅkhārānaṃ hetubhāvena dīpitāti veditabbā. |
108. Consequently, although other causes of formations such as physical basis and object, conascent states, etc., are actually existent, still ignorance may be understood as the representative cause of formations [firstly] because it is the basic factor as the cause of other causes of formations such as craving, etc., as it is said: “Craving increases in one who dwells seeing enjoyment” (S II 84), and “With the arising of ignorance there is the arising of cankers” (M I 55); and again because it is the most obvious, “Not knowing, bhikkhus, in ignorance, he forms the formation of merit” (cf. S II 82); and lastly because it is not common to all. |
Eteneva ca ekekahetuphaladīpanaparihāravacanena sabbattha ekekahetuphaladīpane payojanaṃ veditabbanti. |
So the use of one representative cause and fruit should in each instance be understood according to this explanation of it. 18 |
618.Etthāha – evaṃ santepi ekantāniṭṭhaphalāya sāvajjāya avijjāya kathaṃ puññāneñjābhisaṅkhārapaccayattaṃ yujjati? |
109. Here it may be said: “We admit that. But ignorance is reprehensible and has entirely undesirable fruit. How then can it rightly be a condition for formations of merit and of the imperturbable? |
Na hi nimbabījato ucchu uppajjatīti. |
Sugarcane does not grow from [bitter] nimba seeds.” |
Kathaṃ na yujjissati? |
Why should it not be right? |
Lokasmiñhi – |
For in the world [that is, even among thinkers outside the Dispensation it is recognized that] |
Viruddho cāviruddho ca, sadisāsadiso tathā; |
Both as opposed and unopposed A state’s conditions may be found, |
Dhammānaṃ paccayo siddho, vipākā eva te ca na. |
And both as like and unlike too: That does not make it their result. |
Dhammānaṃ hi ṭhānasabhāvakiccādiviruddho cāviruddho ca paccayo loke siddho. |
110. It is established in the world that when states have a condition, it may be opposed or unopposed to them as to presence, individual essence, function, and so on. |
Purimacittaṃ hi aparacittassa ṭhānaviruddho paccayo, purimasippādisikkhā ca pacchā pavattamānānaṃ sippādikiriyānaṃ. |
For a preceding consciousness is a condition, opposed as to presence, for the succeeding consciousness; and the preceding training is a condition likewise for the plying of crafts, etc., which take place subsequently. |
Kammaṃ rūpassa sabhāvaviruddho paccayo, khīrādīni ca dadhiādīnaṃ. |
Kamma is a condition, opposed as to individual essence, for materiality; and so are milk, etc., for curds, and so on. |
Āloko cakkhuviññāṇassa kiccaviruddho, guḷādayo ca āsavādīnaṃ. |
Light is a condition, opposed as to function, for eye-consciousness; and so are molasses, etc., for intoxicants, and so on. |
Cakkhurūpādayo pana cakkhuviññāṇādīnaṃ ṭhānāviruddhā paccayā. |
But eye-cum-visible-data, etc., are respectively a condition, unopposed as to presence, for eye-consciousness, and so on. |
Purimajavanādayo pacchimajavanādīnaṃ sabhāvāviruddhā kiccāviruddhā ca. |
And the first impulsion, and those that follow, are a condition, unopposed as to individual essence and function, for the impulsions that follow them. |
Yathā ca viruddhāviruddhā paccayā siddhā, evaṃ sadisāsadisāpi. |
And just as conditions operate as opposed and unopposed, so also they operate as like and unlike. |
Sadisameva hi utuāhārasaṅkhātaṃ rūpaṃ rūpassa paccayo, sālibījādīni ca sāliphalādīnaṃ. |
Materiality—for example, temperature and nutriment—is a condition for materiality: the like for the like. And so are paddy seeds, etc., for paddy crops, and so on. |
Asadisampi rūpaṃ arūpassa, arūpañca rūpassa paccayo hoti, golomāviloma-visāṇa-dadhitilapiṭṭhādīni ca dubbā-sarabhūtiṇakādīnaṃ. |
The material is a condition for the immaterial, and so is the immaterial for the material: the unlike for the like. And so are ox hair and ram’s hair, horns, curd, and sesame flour, etc., respectively for dabba grass, reeds, bhūtanaka grass, and so on. 19 |
Yesañca dhammānaṃ te viruddhāviruddhasadisāsadisapaccayā, na te dhammā tesaṃ dhammānaṃ vipākā eva. |
And those states for which these are the opposed and unopposed, like and unlike, conditions are not the results of these states as well. |
Iti ayaṃ avijjā vipākavasena ekantāniṭṭhaphalā, sabhāvavasena ca sāvajjāpi samānā sabbesampi etesaṃ puññābhisaṅkhārādīnaṃ yathānurūpaṃ ṭhānakiccasabhāvaviruddhāviruddhapaccayavasena, sadisāsadisapaccayavasena ca paccayo hotīti veditabbā. |
111. So although this ignorance has entirely undesirable fruit for its result and is reprehensible in its individual essence, yet it should be understood as a condition, opposed or unopposed and like or unlike as the case may be, as to presence, function, and individual essence, for all these formations of merit, etc. |
So cassā paccayabhāvo "yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tassa hetubhūte tividhepi saṅkhāre ārabhatī"tiādinā nayena vutto eva. |
And its state as a condition has already been given in the way beginning, “For when unknowing—in other words, ignorance—of suffering, etc., is unaban- doned in a man, owing firstly to his unknowing about suffering and about the past, etc., then be believes the suffering of the round of rebirths to be pleasant and he embarks upon the three kinds of formations, which are the cause of that very suffering” (§62). |
619.Apica ayaṃ aññopi pariyāyo – |
112. Moreover, there is this way of explanation as well: |
Cutūpapāte saṃsāre, saṅkhārānañca lakkhaṇe; |
Now, when a man is ignorant Of death and rebirth and the round, |
Yo paṭiccasamuppanna-dhammesu ca vimuyhati. |
The characteristics of the formed, Dependently-arisen states, [544] |
Abhisaṅkharoti so ete, saṅkhāre tividhe yato; |
And in his ignorance he forms Formations of this triple kind, |
Avijjā paccayo tesaṃ, tividhānampayaṃ tatoti. |
Then ignorance itself will be Condition for each of the three. |
Kathaṃ pana yo etesu vimuyhati, so tividhepete saṅkhāre karotīti ce. |
113. But how does a man who is confused about these things perform these three kinds of formations? |
Cutiyā tāva vimūḷho "sabbattha khandhānaṃ bhedo maraṇa"nti cutiṃ agaṇhanto "satto marati, sattassa dehantarasaṅkamana"ntiādīni vikappeti. |
Firstly, when he is confused about death, instead of taking death thus, “Death in every case is break-up of aggregates,” he figures that it is a [lasting] being that dies, that it is a [lasting] being’s transmigration to another incarnation, and so on. |
Upapāte vimūḷho "sabbattha khandhānaṃ pātubhāvo jātī"ti upapātaṃ agaṇhanto "satto upapajjati, sattassa navasarīrapātubhāvo"tiādīni vikappeti. |
114. When he is confused about reappearance, instead of taking rebirth thus, “Birth in every case is manifestation of aggregates,” he figures that it is a lasting being’s manifestation in a new body. |
Saṃsāre vimūḷho yo esa, |
115. when he is confused about the round of rebirths, |
"Khandhānañca paṭipāṭi, dhātuāyatanāna ca; |
The endless chain of aggregates, Of elements, of bases too, |
Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī"ti. – |
That carries on unbrokenly Is what is called “the round of births,” |
Evaṃ vaṇṇito saṃsāro, taṃ evaṃ agaṇhanto "ayaṃ satto asmā lokā paraṃ lokaṃ gacchati, parasmā lokā imaṃ lokaṃ āgacchatī"tiādīni vikappeti. |
instead of taking the round of rebirths as pictured thus, he figures that it is a lasting being that goes from this world to another world, that comes from another world to this world. |
Saṅkhārānaṃ lakkhaṇe vimūḷho saṅkhārānaṃ sabhāvalakkhaṇaṃ sāmaññalakkhaṇañca agaṇhanto saṅkhāre attato attaniyato dhuvato sukhato subhato vikappeti. |
116. When he is confused about the characteristics of formations, instead of apprehending their specific and general characteristics, he figures that formations are self, belong to a self, are lasting, pleasant, beautiful. |
Paṭiccasamuppannadhammesu vimūḷho avijjādīhi saṅkhārādīnaṃ pavattiṃ agaṇhanto "attā jānāti vā na jānāti vā, so eva karoti ca kāreti ca. |
117. When he is confused about dependently-arisen states, instead of taking the occurrence of formations to be due to ignorance, etc., he figures that it is a self that knows or does not know, that acts and causes action, |
So paṭisandhiyaṃ upapajjati, tassa aṇuissarādayo kalalādibhāvena sarīraṃ saṇṭhapento indriyāni sampādenti. |
that appears in rebirth- linking, and he figures that atoms, an Overlord, etc., shape its body in the various states of the embryo and endow it with faculties, |
So indriyasampanno phusati, vediyati, taṇhīyati, upādiyati, ghaṭiyati. |
and that when it has been endowed with faculties it touches, feels, craves, clings, and endeavours, |
So puna bhavantare bhavatī"ti vā, "sabbe sattā niyatisaṅgatibhāvapariṇatā"ti (dī. ni. 1.168) vā vikappeti. |
and that it becomes anew in the next becoming; or he figures thus, “All beings … [are] moulded by fate, coincidence and nature” (D I 53). |
So avijjāya andhīkato evaṃ vikappento yathā nāma andho pathaviyaṃ vicaranto maggampi amaggampi thalampi ninnampi samampi visamampi paṭipajjati, evaṃ puññampi apuññampi āneñjābhisaṅkhārampi abhisaṅkharotīti. |
118. Thus he figures, blinded by ignorance. He is like a blind man who wanders about the earth, encountering now right and now wrong paths, now heights and now hollows, now even and now uneven ground, and so he forms formations now of merit, now of demerit, now imperturbable. |
Tenetaṃ vuccati – |
119. Hence this is said: |
"Yathāpi nāma jaccandho, naro apariṇāyako; |
As one born blind, who gropes along Without assistance from a guide, |
Ekadā yāti maggena, ummaggenāpi ekadā. |
Chooses a road that may be right At one time, at another wrong, |
"Saṃsāre saṃsaraṃ bālo, tathā apariṇāyako; |
So while the foolish man pursues The round of births without a guide, |
Karoti ekadā puññaṃ, apuññamapi ekadā. |
Now to do merit he may choose And now demerit in such plight. |
"Yadā ca ñatvā so dhammaṃ, saccāni abhisamessati; |
But when the Dhamma he comes to know And penetrates the truths besides, |
Tadā avijjūpasamā, upasanto carissatī"ti. |
Then ignorance is put to flight At last, and he in peace may go. |
Ayaṃ "avijjāpaccayā saṅkhārā"ti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause, “With ignorance as condition there are formations. |
Saṅkhārapaccayāviññāṇapadavitthārakathā Table view Original pali |
620.Saṅkhārapaccayā viññāṇapade – viññāṇanti cakkhuviññāṇādi chabbidhaṃ. |
120. In the clause, with formations as condition, consciousness, consciousness is sixfold as eye-consciousness, and so on. |
Tattha cakkhuviññāṇaṃ kusalavipākaṃ akusalavipākanti duvidhaṃ hoti. |
Herein, eye-consciousness is twofold, namely, profitable [kamma-]resultant and unprofitable [kamma-]resultant (see Table II for bracketed numbers that follow). |
Tathā sotaghānajivhākaāyaviññāṇāni. |
Likewise ear-, nose-, tongue-, and body-consciousness ((34)–(38) and (50)–(54)). |
Manoviññāṇaṃ kusalākusalavipākā dve manodhātuyo, tisso ahetukamanoviññāṇadhātuyo, aṭṭha sahetukāni kāmāvacaravipākacittāni, pañca rūpāvacarāni, cattāri arūpāvacarānīti bāvīsatividhaṃ hoti. |
But mind-consciousness is twenty- two-fold, namely, the two profitable and unprofitable resultant mind elements ((39) and (55)), the three root-causeless mind-consciousness elements ((40), (41) and (56)), the eight sense-sphere resultant consciousnesses with root-cause ((42)–(49)), the five of the fine-material sphere ((57)–(61)), and the four of the immaterial sphere ((62)–(65)). |
Iti imehi chahi viññāṇehi sabbānipi bāttiṃsa lokiyavipākaviññāṇāni saṅgahitāni honti. |
So all the thirty-two mundane resultant consciousnesses ((34)–(65)) are included by these six kinds of consciousness. |
Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni. |
But the supramundane kinds do not belong to the exposition of the round [of becoming], and so they are not included. |
Tattha siyā "kathaṃ panetaṃ jānitabbaṃ idaṃ vuttappakāraṃ viññāṇaṃ saṅkhārapaccayā hotī"ti? |
121. Here it may be asked: “But how is it to be known that this consciousness of the kind stated actually has formations as its condition?” |
Upacitakammābhāve vipākābhāvato. |
—Because there is no kamma-result when there is no stored-up kamma. |
Vipākaṃ hetaṃ, vipākañca na upacitakammābhāve uppajjati. |
For this consciousness is kamma-result, and kamma-result does not arise in the absence of stored-up kamma. |
Yadi uppajjeyya sabbesaṃ sabbavipākāni uppajjeyyuṃ, na ca uppajjantīti jānitabbametaṃ saṅkhārapaccayā idaṃ viññāṇaṃ hotīti. |
If it did, then all kinds of kamma-resultant consciousnesses would arise in all kinds of beings, and they do not do so. This is how it should be known that such consciousness has formations as its condition. |
Katarasaṅkhārapaccayā kataraṃ viññāṇanti ce. |
122. But which kind of consciousness has which kind of formations as its condition? |
Kāmāvacarapuññābhisaṅkhārapaccayā tāva kusalavipākāni pañca cakkhuviññāṇādīni, manoviññāṇe ekā manodhātu, dve manoviññāṇadhātuyo, aṭṭha kāmāvacaramahāvipākānīti soḷasa. |
Firstly, the following sixteen kinds arise with the sense-sphere formation of merit as condition: the five profitable resultants beginning with eye- consciousness ((34)–(38)), and in the case of mind-consciousness one kind of mind element (39) and two kinds of mind-consciousness element ((40)–(41)), and the eight kinds of sense-sphere resultant ((42)–(49)), |
Yathāha – |
according as it is said: |
"Kāmāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ … vipākā manodhātu uppannā hoti. |
Owing to profitable kamma of the sense sphere having been performed, stored up, resultant eye-consciousness” (Dhs §431), “ear-, nose-, tongue-, body- consciousness” (Dhs §443), “resultant mind element arises” (Dhs §455), |
Somanassasahagatā manoviññāṇadhātu uppannā hoti. |
“mind- consciousness element accompanied by joy arises” (Dhs §469), |
Upekkhāsahagatā manoviññāṇadhātu uppannā hoti. |
“mind- consciousness element accompanied by equanimity arises” (Dhs §484), |
Somanassasahagatā ñāṇasampayuttā. |
“accompanied by joy and associated with knowledge … |
Somanassasahagatā ñāṇasampayuttā sasaṅkhārena. |
accompanied by joy, associated with knowledge and prompted … |
Somanassasahagatā ñāṇavippayuttā. |
accompanied by joy and dissociated from knowledge … |
Somanassasahagatā ñāṇavippayuttā sasaṅkhārena. |
accompanied by joy, dissociated from knowledge and prompted … |
Upekkhāsahagatā ñāṇasampayuttā. |
accompanied by equanimity and associated with knowledge … |
Upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena. |
accompanied by equanimity, associated with knowledge and prompted … |
Upekkhāsahagatā ñāṇavippayuttā. |
accompanied by equanimity and dissociated from knowledge … |
Upekkhāsahagatā ñāṇavippayuttā sasaṅkhārenā"ti (dha. sa. 431, 498). |
accompanied by equanimity, dissociated from knowledge and prompted” (Dhs §498). |
Rūpāvacarapuññābhisaṅkhārapaccayā pana pañca rūpāvacaravipākāni. |
123. There are five kinds of resultant fine-material-sphere consciousness ((57)– (61)) with the fine-material-sphere formation of merit as condition, |
Yathāha – |
according as it is said: |
"Tasseva rūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ vivicceva kāmehi paṭhamaṃ jhānaṃ - pe - pañcamaṃ jhānaṃ upasampajja viharatī"ti (dha. sa. 499). |
“Owing to that same profitable kamma of the fine-material sphere having been performed, stored up, [by the development of that same profitable jhāna,] [546] secluded from sense desires … he enters upon and dwells in the resultant first jhāna … fifth jhāna” (Dhs §499). |
Evaṃ puññābhisaṅkhārapaccayā ekavīsatividhaṃ viññāṇaṃ hoti. |
124. There are seven kinds of consciousness with the formation of demerit as condition: |
Apuññābhisaṅkhārapaccayāpana akusalavipākāni pañca cakkhuviññāṇādīni, ekā manodhātu, ekā manoviññāṇadhātūti evaṃ sattavidhaṃ viññāṇaṃ hoti. |
the five unprofitable resultants beginning with eye-consciousness ((50)–(54)), one mind element (55), and one mind-consciousness element (56), |
Yathāha – |
according as it is said: |
"Akusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ… vipākā manodhātu vipākā manoviññāṇadhātu uppannā hotī"ti (dha. sa. 556). |
“Because of unprofitable kamma having been performed and stored up, resultant eye-consciousness has arisen … ear- … nose- … tongue- … body-consciousness has arisen” (Dhs §556), “resultant mind element” (Dhs §562), “resultant mind-consciousness element has arisen” (Dhs §564). |
Āneñjābhisaṅkhārapaccayā pana cattāri arūpavipākānīti evaṃ catubbidhaṃ viññāṇaṃ hoti. |
125.There are four kinds of immaterial resultant consciousness ((62)–(65)) with the formation of the imperturbable as condition, |
Yathāha – |
according as it is said: |
"Tasseva arūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ sabbaso rūpasaññānaṃ samatikkamā ākāsānañcāyatanasaññāsahagataṃ - pe - viññāṇañcā - pe - ākiñcaññā - pe - nevasaññānāsaññāyatanasahagataṃ sukhassa ca dukkhassa ca pahānā catutthaṃ jhānaṃ upasampajja viharatī"ti (dha. sa. 501). |
“Owing to that same profitable kamma of the immaterial sphere having been performed, stored up [by the development of that same profitable immaterial jhāna, with the abandoning of bodily pleasure and pain … he enters upon and dwells in the resultant fourth jhāna, which,] with the complete surmounting of perceptions of material form … is accompanied by the base consisting of boundless space” (Dhs §501), “accompanied by the base consisting of boundless consciousness” (Dhs §502), “accompanied by the base consisting of nothingness” (Dhs §503), “accompanied by the base consisting of neither perception nor non-perception” (Dhs §504). |
621.Evaṃ yaṃ saṅkhārapaccayā yaṃ viññāṇaṃ hoti, taṃ ñatvā idānissa evaṃ pavatti veditabbā – sabbameva hi idaṃ pavattipaṭisandhivasena dvedhā pavattati. |
126. After knowing what kind of consciousness has what formations as its condition, one should now understand how it occurs as follows. Now, this resultant consciousness all occurs in two ways, namely, (a) in the course of an individual existence (or continuity), and (b) at the rebirth-linking [moment]. |
Tattha dve pañcaviññāṇāni, dve manodhātuyo, somanassasahagatā ahetukamanoviññāṇadhātūti imāni terasa pañcavokārabhave pavattiyaññeva pavattanti. |
Herein, there are the two fivefold consciousnesses ((34)–(38) and (50)–(54)), two mind elements ((39) and (55)), and root-causeless mind-consciousness element accompanied by joy (40), that is, thirteen which occur only in the course of an existence in the five-constituent kind of becoming.20 |
Sesāni ekūnavīsati tīsu bhavesu yathānurūpaṃ pavattiyampi paṭisandhiyampi pavattanti. |
The remaining nineteen occur in the three kinds of becoming, either in the course of an existence or at rebirth-linking, as appropriate. |
Kathaṃ? |
How? |
Kusalavipākāni tāva cakkhuviññāṇādīni pañca kusalavipākena akusalavipākena vā nibbattassa yathākkamaṃ paripākaṃ upagatindriyassa cakkhādīnaṃ āpāthagataṃ iṭṭhaṃ iṭṭhamajjhattaṃ vā rūpādiārammaṇaṃ ārabbha cakkhādipasādaṃ nissāya dassanasavanaghāyanasāyanaphusanakiccaṃ sādhayamānāni pavattanti. |
127. Firstly, in one who has been reborn by means of either profitable-result or unprofitable result: according as his faculties mature, so the five profitable- resultant eye-, etc., consciousnesses occur accomplishing the respective functions of seeing, hearing, smelling, tasting, and touching ((d)–(h)), contingent respectively upon a desirable or desirable-neutral visible datum, etc., as object that has come into the focus of the eye, etc., and having the sensitivity of the eye, etc., as [material] support. |
Tathā akusalavipākāni pañca. |
And likewise the five unprofitable-resultant consciousnesses; |
Kevalañhi tesaṃ aniṭṭhaṃ aniṭṭhamajjhattaṃ vā ārammaṇaṃ hoti. |
that the visible data, etc., as object for these are undesirable or undesirable-neutral. |
Ayameva viseso. |
- the only difference being this. |
Dasapi cetāni niyatadvārārammaṇavatthuṭṭhānāni niyatakiccāneva ca bhavanti. |
And these ten are invariable as to their door, object, physical basis, and position [in the cognitive series], and invariable as to their functions. |
Tato kusalavipākānaṃ cakkhuviññāṇādīnaṃ anantarā kusalavipākā manodhātu tesaṃyeva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya sampaṭicchanakiccaṃ sādhayamānā pavattati. |
128. After that, next to the profitable-resultant eye-, etc., consciousness, the profitable-resultant mind element (39) occurs accomplishing the function of receiving (i), contingent upon the same object as that of the former, and having the heart-basis as support. And next after the unprofitable-resultant eye-, etc., consciousness, |
Tathā akusalavipākānaṃ anantarā akusalavipākā. |
the unprofitable-resultant mind element (55) occurs likewise. |
Idañca pana dvayaṃ aniyatadvārārammaṇaṃ niyatavatthuṭṭhānaṃ niyatakiccañca hoti. |
But these two, while variable as to door and object, are invariable as to physical basis and position, and invariable as to function. |
Somanassasahagatā pana ahetukamanoviññāṇadhātu kusalavipākamanodhātuyā anantarā tassā eva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya santīraṇakiccaṃ sādhayamānā chasu dvāresu balavārammaṇe kāmāvacarasattānaṃ yebhuyyena lobhasampayuttajavanāvasāne bhavaṅgavīthiṃ pacchinditvā javanena gahitārammaṇe tadārammaṇavasena ca sakiṃ vā dvikkhattuṃ vā pavattatīti majjhimaṭṭhakathāyaṃ vuttaṃ. |
129. Then next to the profitable-resultant mind element, the root-causeless mind-consciousness element accompanied by joy (40) occurs accomplishing the function of investigation (j), contingent upon the same object as that of the mind element, and having the heart-basis as support. And when the object is a vivid one in any of the six doors belonging to sense-sphere beings, usually at the end of impulsions associated with greed it holds up the [renewal of the] course of the life-continuum (b) by occurring either once or twice as registration (m), having the same object as that apprehended by the impulsions—so it is said in the Majjhima Commentary.21 |
Abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā. |
But in the Abhidhamma Commentary two turns of consciousness have been handed down with respect to registration. |
Idaṃ pana cittaṃ tadārammaṇanti ca piṭṭhibhavaṅganti cāti dve nāmāni labhati. |
This consciousness has two names, “registration” (tad-ārammaṇa—lit. having that object that the preceding impulsions had) and “aftermath life-continuum” (piṭṭhi- bhavaṅga—see XIV.122). |
Aniyatadvārārammaṇaṃ niyatavatthukaṃ aniyataṭṭhānakiccañca hotīti. |
It is variable as to door and object, it is invariable as to physical basis, and it is variable as to position and function. |
Evaṃ tāva terasa pañcavokārabhave pavattiyaññeva pavattantīti veditabbāni. |
This, in the first place, it should be understood, is how thirteen kinds of consciousness occur only in the course of an individual existence in the five- constituent kind of becoming. |
Sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattati. |
130. As to the remaining nineteen ((41)–(49) and (56)–(65)), there is none that does not occur as a rebirth-linking (a) appropriate to it (see §133). |
Pavattiyaṃ pana kusalākusalavipākā tāva dve ahetukamanoviññāṇadhātuyo pañcadvāre kusalākusalavipākamanodhātūnaṃ anantarā santīraṇakiccaṃ, chasu dvāresu pubbe vuttanayeneva tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti cattāri kiccāni sādhayamānā niyatavatthukā aniyatadvārārammaṇaṭṭhānakiccā hutvā pavattanti. |
But in the course of an individual existence, firstly, two, namely, profitable-resultant and unprofitable-resultant root-causeless mind-consciousness elements ((41) and (56)) occur accomplishing four functions, that is to say, the function of investigating in the five doors (j) next after profitable-resultant and unprofitable-resultant mind element, the function of registration (m) in the six doors in the way already stated, the function of life-continuum (b) that continues after rebirth-linking given by themselves, as long as there is no thought-arising to interrupt the life- continuum, and lastly the function of death (n) at the end [of the course of an existence]. And so these two are invariable as to [possession of heart-] basis, and variable as to door, object, position, and function. |
Aṭṭha kāmāvacarasahetukacittāni vuttanayeneva chasu dvāresu tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti tīṇi kiccāni sādhayamānāni niyatavatthukāni aniyatadvārārammaṇaṭṭhānakiccāni hutvā pavattanti. |
131. The eight sense-sphere consciousnesses with root-cause ((42)–(49)) occur accomplishing three functions, namely, the function of registration (m) in the six doors in the way already stated, the function of life-continuum (b) after rebirth- linking given by themselves, as long as there is no thought-arising to interrupt the life-continuum, and lastly the function of death (n) at the end. And they are invariable as to [possession of heart-] basis, and variable as to door, position, and function. |
Pañca rūpāvacarāni cattāri ca āruppāni attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti kiccadvayaṃ sādhayamānāni pavattanti. |
132. The five fine-material consciousnesses ((57)–(61)) and the four immaterial consciousnesses ((62)–(65)) occur accomplishing two functions, namely, the function of life-continuum (b) that continues after rebirth-linking given by themselves, as long as there is no thought-arising to interrupt the life-continuum, and the function of death (n) at the end. |
Tesu rūpāvacarāni niyatavatthārammaṇāni aniyataṭṭhānakiccāni, itarāni niyatavatthukāni niyatārammaṇāni aniyataṭṭhānakiccāni hutvā pavattantīti evaṃ tāva bāttiṃsavidhampi viññāṇaṃ pavattiyaṃ saṅkhārapaccayā pavattati. |
As regards these, those of the fine- material sphere are invariable as to [possession of heart-]basis and as to their object, and they are variable as to position and function, while the others occur invariably without [heart-] basis, and they are invariable as to object, and variable as to position and function. This, in the first place, is how the thirty-twofold resultant consciousness occurs in the course of an individual existence with formations as condition. |
Tatrāssa te te saṅkhārā kammapaccayena ca upanissayapaccayena ca paccayā honti. |
And there [in the course of an existence] these several formations are conditions, as kamma condition and decisive-support condition, for this [thirty-twofold resultant consciousness]. |
622.Yaṃ pana vuttaṃ "sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattatī"ti, taṃ atisaṃkhittattā dubbijānaṃ. |
133. But what was said above, namely, “as to the remaining nineteen, there is none that does not occur as a rebirth-linking appropriate to it” (§130), is hard to understand since it is too brief. |
Tenassa vitthāranayadassanatthaṃ vuccati – kati paṭisandhiyo, kati paṭisandhicittāni, kena kattha paṭisandhi hoti, kiṃ paṭisandhiyā ārammaṇanti? |
Hence, in order to show the details it may be asked: (i) How many kinds of rebirth-linking are there? (ii) How many kinds of rebirth- linking consciousness? (iii) Where and by what means does rebirth-linking come about? (iv) What does rebirth-linking [consciousness] have as its object? |
Asaññapaṭisandhiyā saddhiṃ vīsati paṭisandhiyo. |
134. (i) Including the rebirth-linking of non-percipient beings there are twenty kinds of rebirth-linking. |
Vuttappakārāneva ekūnavīsati paṭisandhicittāni. |
(ii) There are nineteen kinds of rebirth-linking consciousnesses, as already described. |
Tattha akusalavipākāya ahetukamanoviññāṇadhātuyā apāyesu paṭisandhi hoti. |
(iii) Herein, rebirth-linking by means of the unprofitable-resultant root- causeless mind-consciousness element (56) comes about in the states of loss. |
Kusalavipākāya manussaloke jaccandhajātibadhirajātiummattakajātieḷamūganapuṃsakādīnaṃ. |
Rebirth-linking by means of the profitable-resultant (41) comes about in the human world among those blind from birth, born deaf, born mad, born drivelling (see M I 20; M-a I 118), the sexless, and so on. |
Aṭṭhahi sahetukakāmāvacaravipākehi kāmāvacaradevesu ceva manussesu ca puññavantānaṃ paṭisandhi hoti. |
Rebirth-linking by means of the eight principal resultant consciousnesses with root-cause ((42)–(49)) comes about among deities of the sense sphere and the meritorious among men. |
Pañcahi rūpāvacaravipākehi rūpībrahmaloke. |
That by means of the five fine-material resultant kinds comes about in the fine-material Brahmā-world. |
Catūhi arūpāvacaravipākehi arūpaloketi. |
That by means of the four immaterial-sphere resultant kinds comes about in the immaterial world. |
Yena ca yattha paṭisandhi hoti, sā eva tassa anurūpā paṭisandhi nāma. |
So rebirth-linking [consciousness] conforms to the means by which, and the place in which, it comes about. |
Saṅkhepato pana paṭisandhiyā tīṇi ārammaṇāni honti atītaṃ paccuppannaṃ navattabbañca. |
(iv) Briefly, rebirth-linking [consciousness] has three kinds of objects, namely, past, present, and not-so-classifiable (see Ch. III, n. 32). |
Asaññā paṭisandhi anārammaṇāti. |
Non-percipient rebirth- linking [consciousness] has no object. |
Tattha viññāṇañcāyatananevasaññānāsaññāyatanapaṭisandhīnaṃ atītameva ārammaṇaṃ. |
135. Herein, in the base consisting of boundless consciousness and the base consisting of neither perception nor non-perception, the object of rebirth-linking is past. |
Dasannaṃ kāmāvacarānaṃ atītaṃ vā paccuppannaṃ vā. |
That of the ten kinds of sense-sphere rebirth-linking is past or present. |
Sesānaṃ navattabbameva. |
That of the rest is not-so-classifiable. |
Evaṃ tīsu ārammaṇesu pavattamānā pana paṭisandhi yasmā atītārammaṇassa vā navattabbārammaṇassa vā cuticittassa anantarameva pavattati. |
But while the rebirth-linking consciousness occurs thus with three kinds of objects, the death consciousness, next to which it occurs, has only a past or a not-so-classifiable object, |
Paccuppannārammaṇaṃ pana cuticittaṃ nāma natthi. |
there being no death consciousness with a present object. |
Tasmā dvīsu ārammaṇesu aññatarārammaṇāya cutiyā anantarā tīsu ārammaṇesu aññatarārammaṇāya paṭisandhiyā sugatiduggativasena pavattanākāro veditabbo. |
Consequently, it should be understood how it occurs in the happy destinies and the unhappy destinies as follows, that is to say, how rebirth-linking consciousness with one of three kinds of objects occurs next to death consciousness with one of two kinds of objects. |
623.Seyyathidaṃ – kāmāvacarasugatiyaṃ tāva ṭhitassa pāpakammino puggalassa "tānissa tasmiṃ samaye olambantī"tiādivacanato (ma. ni. 3.248) maraṇamañce nipannassa yathūpacitaṃ pāpakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. |
136.[From happy to unhappy destiny.] For example, firstly in the case of a person in the happy destinies of the sense-sphere who is an evildoer, when he is lying on his deathbed, his evil kamma according as it has been stored up, or its sign, comes into focus in the mind door. For it is said, “Then [the evil deeds that he did in the past] … cover him [and overspread him and envelop him]” (M III 164), and so on. |
Taṃ ārabbha uppannāya tadārammaṇapariyosānāya javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. |
Then next to the cognitive series of impulsions ending in registration22 that arose contingent upon that [kamma or its sign], death consciousness arises making the life-continuum’s objective field its object. |
Tasmiṃ niruddhe tadeva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ duggatipariyāpannaṃ paṭisandhicittaṃ uppajjati. |
When it has ceased, rebirth- linking consciousness arises contingent upon that same kamma or kamma sign that had come into focus, and it does so located in the unhappy destiny, being driven there by the force of defilements that have not been cut off. |
Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā paṭisandhi. |
This is the kind of rebirth-linking that has a past object and comes next to death consciousness with a past object. |
Aparassa maraṇasamaye vuttappakārakammavasena narakādīsu aggijālavaṇṇādikaṃ duggatinimittaṃ manodvāre āpāthamāgacchati, tassa dvikkhattuṃ bhavaṅge uppajjitvā niruddhe taṃ ārammaṇaṃ ārabbha ekaṃ āvajjanaṃ, maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇānīti tīṇi vīthicittāni uppajjanti. |
137.In another’s case, owing to kamma of the kind already described, there comes into focus at the mind door at the time of death the sign of the unhappy destinies with the appearance of fire and flames, etc., in the hells, and so on. 23 So when the life-continuum has twice arisen and ceased, three sorts of cognitive- series consciousness arise contingent upon that object, namely, the one adverting, impulsions numbering five because of the slowing down due to the nearness of death, and two registrations. |
Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. |
After that, one death consciousness arises making the life-continuum’s objective field its object. |
Ettāvatā ekādasa cittakkhaṇā atītā honti. |
At this point eleven consciousnesses have elapsed. |
Athassa avasesapañcacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. |
Then, having that same object, which has a life span of the remaining five conscious moments, his rebirth-linking consciousness arises. |
Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. |
This is the kind of rebirth-linking that has a present object and comes next to death with a past object. |
Aparassa maraṇasamaye pañcannaṃ dvārānaṃ aññatarasmiṃ rāgādihetubhūtaṃ hīnamārammaṇaṃ āpāthamāgacchati. |
138. In another’s case, at the time of death there comes into focus in one of the five doors an inferior object that is a cause of greed, and so on. |
Tassa yathākkamena uppanne voṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. |
When a series of consciousnesses up to determining have arisen in due succession, there arise impulsions numbering five because of slowing down due to the nearness of death, and two registrations. |
Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. |
After that, one death consciousness arises making the life-continuum’s objective field its object. |
Ettāvatā ca dve bhavaṅgāni, āvajjanaṃ, dassanaṃ, sampaṭicchanaṃ, santīraṇaṃ, voṭṭhabbanaṃ, pañca javanāni, dve tadārammaṇāni, ekaṃ cuticittanti pañcadasa cittakkhaṇā atītā honti. |
At this point fifteen consciousnesses have elapsed, namely, two life-continuums, one each adverting, seeing, receiving, investigating and determining, five impulsions, two registrations, and one death consciousness. |
Athāvasesaekacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. |
Then, having that same object, which has a life span of the remaining one conscious moment, his rebirth-linking consciousness arises. |
Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. |
This also is the kind of rebirth-linking that has a present object and comes next to a death consciousness with a past object. |
Esa tāva atītārammaṇāya sugaticutiyā anantarā atītapaccuppannārammaṇāya duggatipaṭisandhiyā pavattanākāro. |
This, firstly, is how rebirth-linking in an unhappy destiny with past and present objects occurs next to death consciousness in a happy destiny with a past object. |
624.Duggatiyaṃ ṭhitassa pana upacitānavajjakammassa vuttanayeneva taṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchatīti kaṇhapakkhe sukkapakkhaṃ ṭhapetvā sabbaṃ purimanayeneva veditabbaṃ. |
139.[From unhappy to happy destiny.] In the case of one in an unhappy destiny who has stored up blameless kamma all should be understood in the same way, substituting the bright for the dark side thus: His good kamma, [according as it has been stored up], or its sign, comes into focus in the mind door [and continuing] in the way already stated. |
Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya sugatipaṭisandhiyā pavattanākāro. |
This is how rebirth-linking occurs in a happy destiny with past and present objects next to death consciousness in an unhappy destiny with a past object. |
625.Sugatiyaṃ ṭhitassa pana upacitānavajjakammassa "tānissa tasmiṃ samaye olambantī"tiādivacanato maraṇamañce nipannassa yathūpacitaṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. |
140.[From happy to happy destiny.] In the case of one in a happy destiny who has stored up blameless kamma, when he is lying on his death-bed, his blameless kamma according as it has been stored up, or its sign, comes into focus in the mind door. For it is said, “Then [the good deeds he did in the past] … cover him [and overspread him and envelop him]” (M III 171), and so on. |
Tañca kho upacitakāmāvacarānavajjakammasseva. |
And that applies only in the case of one who has stored up blameless sense-sphere kamma. |
Upacitamahaggatakammassa pana kammanimittameva āpāthamāgacchati. |
But in the case of one who has stored up kamma of the exalted spheres only the sign of the kamma comes into focus. |
Taṃ ārabbha uppannāya tadārammaṇapariyosānāya suddhāya vā javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. |
Then next to the cognitive series of impulsions ending in registration, or of simple impulsions, that arose contingent upon that [kamma or its sign], death consciousness arises making the life- continuum’s objective field its object. |
Tasmiṃ niruddhe tameva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ sugatipariyāpannaṃ paṭisandhicittaṃ uppajjati. |
When it has ceased, rebirth-linking consciousness arises contingent upon that same kamma or sign of kamma that had come into focus, and it does so located in the happy destiny, being driven there by the force of defilements that have not been cut off. |
Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā vā navattabbārammaṇā vā paṭisandhi. |
This is the kind of rebirth-linking that has a past or a not-so-classifiable object and comes next to death consciousness with a past object. |
Aparassa maraṇasamaye kāmāvacaraanavajjakammavasena manussaloke mātukucchivaṇṇasaṅkhātaṃ vā devaloke uyyānavimānakapparukkhādivaṇṇasaṅkhātaṃ vā sugatinimittaṃ manodvāre āpāthamāgacchati, tassa duggatinimitte dassitānukkameneva cuticittānantaraṃ paṭisandhicittaṃ uppajjati. |
141.In another’s case, owing to blameless sense-sphere kamma, there comes into focus in the mind door at the time of death the sign of a happy destiny, in other words, the appearance of the mother’s womb24 in the case of the human world or the appearance of pleasure groves, divine palaces, wishing trees, etc., in the case of the divine world. His rebirth-linking consciousness arises next to the death consciousness in the order shown for the sign of an unhappy destiny. |
Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. |
This is the kind of rebirth-linking that has a present object and comes next to death consciousness with a past object. |
Aparassa maraṇasamaye ñātakā "ayaṃ tāta tavatthāya buddhapūjā karīyati cittaṃ pasādehī"ti vatvā pupphadāmapaṭākādivasena rūpārammaṇaṃ vā, dhammassavanatūriyapūjādivasena saddārammaṇaṃ vā, dhūmavāsagandhādivasena gandhārammaṇaṃ vā, "idaṃ tāta sāyassu tavatthāya dātabbadeyyadhamma"nti vatvā madhuphāṇitādivasena rasārammaṇaṃ vā, "idaṃ tāta phusassu tavatthāya dātabbadeyyadhamma"nti vatvā cīnapaṭṭasomārapaṭṭādivasena phoṭṭhabbārammaṇaṃ vā pañcadvāre upasaṃharanti, tassa tasmiṃ āpāthagate rūpādiārammaṇe yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. |
142. In another’s case, relatives present [objects to him] at the five sense doors, such as a visible datum as object, perhaps flowers, garlands, flags, banners, etc., saying, “This is being offered to the Blessed One for your sake, dear, set your mind at rest”; or a sound as object, perhaps, preaching of the Dhamma, offerings of music, etc.; or an odour as object, perhaps incense, scents, perfumes, etc.; or a taste as object, perhaps honey, molasses, etc., saying, “Taste this, dear, it is a gift to be given for your sake”; or a tangible datum as object, perhaps Chinese silk, silk of Somāra, saying, “Touch this, dear, it is a gift to be given for your sake. ” Now, when that visible datum, or whatever it may be, as object has come into focus for him and the consciousnesses ending in determining have arisen in due succession, there arise in him impulsions numbering five because of slowing down due to the nearness of death, and two registrations; |
Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ, tadavasāne tasmiññeva ekacittakkhaṇaṭṭhitike ārammaṇe paṭisandhicittaṃ uppajjati. |
after that, one death consciousness, making the life-continuum’s objective field its object. At the end of that, having that same object, which lasts only a single conscious moment, rebirth-linking consciousness arises. |
Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. |
This also is the kind of rebirth-linking with a present object and comes next to a death consciousness with a past object. |
626.Aparassa pana pathavīkasiṇajjhānādivasena paṭiladdhamahaggatassa sugatiyaṃ ṭhitassa maraṇasamaye kāmāvacarakusalakamma-kammanimitta-gatinimittānaṃ vā aññataraṃ, pathavīkasiṇādikaṃ vā nimittaṃ, mahaggatacittaṃ vā manodvāre āpāthamāgacchati, cakkhusotānaṃ vā aññatarasmiṃ kusaluppattihetubhūtaṃ paṇītamārammaṇaṃ āpāthamāgacchati, tassa yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni uppajjanti. |
143. But in the case of another who is in a happy destiny and has obtained exalted [consciousness] through earth-kasiṇa jhāna, etc., at the time of his death there comes into focus at the mind door the sense-sphere profitable kamma or the sign of the kamma or the sign of the destiny, or else the sign of the earth kasiṇa, etc., or else the exalted consciousness, or else there comes into focus a superior object of the eye or ear that is a cause for profitable rebirth. When the consciousnesses ending in determining have arisen in due succession, there arise in him impulsions numbering five because of slowing down due to the nearness of death. |
Mahaggatagatikānaṃ pana tadārammaṇaṃ natthi, tasmā javanānantaraṃyeva bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ uppajjati. |
But in those who belong to an exalted destiny there is no registration. So the one death consciousness arises next to the impulsion and making the life-continuum’s objective field its object. |
Tassāvasāne kāmāvacaramahaggatasugatīnaṃ aññatarasugatipariyāpannaṃ yathūpaṭṭhitesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. |
At the end of that, rebirth- linking consciousness arises located in one of the happy destinies of the sense sphere or exalted sphere, and having as its object whichever one among the aforesaid objects has appeared. |
Ayaṃ navattabbārammaṇāya sugaticutiyā anantarā atītapaccuppannanavattabbārammaṇānaṃ aññatarārammaṇā paṭisandhi. |
This is the kind of rebirth-linking with a past, present, or not-so-classifiable object next to death consciousness in a happy destiny with a not-so-classifiable object. |
Etenānusārena āruppacutiyāpi anantarā paṭisandhi veditabbā. |
144. Rebirth-linking next to immaterial-sphere death should be understood in this way too. |
Ayaṃ atītanavattabbārammaṇāya sugaticutiyā anantarā atītanavattabbapaccuppannārammaṇāya paṭisandhiyā pavattanākāro. |
This is how rebirth-linking occurs with a past, present, or not-so- classifiable object next to death consciousness in a happy destiny with a past or not-so-classifiable object. |
627.Duggatiyaṃ ṭhitassa pana pāpakammino vuttanayeneva taṃ kammaṃ kammanimittaṃ gatinimittaṃ vā manodvāre. |
145.[From unhappy to unhappy destiny.] In the case of one in an unhappy destiny who is an evil-doer, that kamma, or its sign, or the sign of the destiny, comes into focus in the mind door, |
Pañcadvāre vā pana akusaluppatti hetubhūtaṃ ārammaṇaṃ āpāthamāgacchati, athassa yathākkamena cuticittāvasāne duggatipariyāpannaṃ tesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. |
or in the five doors, as the object that is the cause for the unprofitable rebirth. Then his rebirth-linking consciousness arises in due succession at the end of the death consciousness and located in the unhappy destiny and with one of those objects as its object. |
Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya paṭisandhiyā pavattanākāroti. |
This is how rebirth-linking occurs with a past or present object next to death in an unhappy destiny with a past object. |
Ettāvatā ekūnavīsatividhassāpi viññāṇassa paṭisandhivasena pavatti dīpitā hoti. |
146.Up to this point there has been shown the occurrence of the nineteenfold consciousness as rebirth-linking. |
628.Tayidaṃ sabbampi evaṃ, |
Also all this [is further classified; for] |
Pavattamānaṃ sandhimhi, dvedhā kammena vattati; |
While it occurs in linking thus, It has a double class beside |
Missādīhi ca bhedehi, bhedassa duvidhādiko. |
Through kamma, and as mixed and not, And is still further classified. |
Idañhi ekūnavīsatividhampi vipākaviññāṇaṃ paṭisandhimhi pavattamānā dvedhā kammena vattati. |
147. When this nineteenfold kamma-resultant consciousness occurs thus in rebirth-linking, it does so by means of kamma in two ways; |
Yathāsakañhi ekassa janakakammaṃ nānākkhaṇikakammapaccayena ceva upanissayapaccayena ca paccayo hoti. |
for according to the way in which the kamma that generates it occurs, the kamma can be its condition both as kamma condition acting from a different time and as decisive-support condition, |
Vuttañhetaṃ "kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo"ti (paṭṭhā. 1.1.423). |
since this is said: “Profitable … [and] unprofitable kamma is a condition, as decisive-support condition, for [its] result” (Paṭṭh I 167, 169). |
Evaṃ vattamānassa panassa missādīhi bhedehi duvidhādikopi bhedo veditabbo. |
148. It should be understood that when it occurs thus, its double class, etc., is mixed and not, and it is still further classified. |
Seyyathidaṃ – idañhi paṭisandhivasena ekadhā pavattamānampi rūpena saha missāmissabhedato duvidhaṃ. |
For example: though this [type of consciousness] occurs in one way only as rebirth-linking, still it is twofold as divided into mixed and unmixed with materiality; |
Kāmarūpārūpabhavabhedato tividhaṃ. |
it is threefold as divided according to sense-desire, fine-material, and immaterial becoming (M I 50); |
Aṇḍajajalābuja-saṃsedaja-opapātikayonivasena catubbidhaṃ. |
it is fourfold as egg-born, womb-born, putrescence- (moisture-) born, and of apparitional generation (M I 73); |
Gativasena pañcavidhaṃ. |
it is fivefold according to destiny (M I 73); |
Viññāṇaṭṭhitivasena sattavidhaṃ. |
it is sevenfold according to the stations of consciousness (D III 253), |
Sattāvāsavasena aṭṭhavidhaṃ hoti. |
and it is eightfold according to the abodes of beings [excluding non-percipient beings] (see D III 263). |
629.Tattha, |
149. Herein: |
Missaṃ dvidhā bhāvabhedā, sabhāvaṃ tattha ca dvidhā; |
The mixed is double, sexed and not, And that with sex is double too; |
Dve vā tayo vā dasakā, omato ādinā saha. |
The least decads the first has got Respectively are three and two. |
Missaṃ dvidhā bhāvabhedāti yaṃ hetaṃ ettha aññatra arūpabhavā rūpamissaṃ paṭisandhiviññāṇaṃ uppajjati, taṃ rūpabhave itthindriyapurisindriyasaṅkhātena bhāvena vinā uppattito. |
150. The mixed is double, sexed and not: that rebirth-linking consciousness, which, leaving aside the immaterial becoming, arises here mixed with materiality, is twofold as “with sex” and “without sex,”25 |
Kāmabhave aññatra jātipaṇḍakapaṭisandhiyā bhāvena saha uppattito sa-bhāvaṃ, a-bhāvanti duvidhaṃ hoti. |
because it arises in the fine-material sphere without the sex called femininity faculty and masculinity faculty, and because—leaving aside the rebirth-linking of one born as a eunuch—it arises in the sense-sphere becoming together with that [twofold] sex. |
Sabhāvaṃtattha ca dvidhāti tatthāpi ca yaṃ sa-bhāvaṃ, taṃ itthipurisabhāvānaṃ aññatarena saha uppattito duvidhameva hoti. |
And that with sex is double too: there also that with sex is twofold because it arises in association with either the female or the male sex. |
Dve vā tayo vā dasakā omato ādinā sahāti yaṃ hetamettha "missaṃ amissa"nti duke ādibhūtaṃ rūpamissaṃ paṭisandhiviññāṇaṃ, tena saha vatthukāyadasakavasena dve vā, vatthukāyabhāvadasakavasena tayo vā dasakā omato uppajjanti, natthi ito paraṃ rūpaparihānīti. |
151. The least decads the first has got respectively are three or two: together with the rebirth-linking consciousness that is mixed with materiality and comes first in the pair “mixed and unmixed,” there arise, at the least, the two decads (see 18.5f.) of physical basis and body, or else the three decads of physical basis, body, and sex. There is no reducing the materiality below that. |
Taṃ panetaṃ evaṃ omakaparimāṇaṃ uppajjamānaṃ aṇḍajajalābujanāmikāsu dvīsu yonīsu jātiuṇṇāya ekena aṃsunā uddhaṭasappimaṇḍappamāṇaṃ kalalanti laddhasaṅkhaṃ hutvā uppajjati. |
152. But when that minimal amount arises in the two kinds of generation termed egg-born and womb-born, it amounts to no more than a drop of cream of ghee on a single fibre of new-born [kid’s] wool, and it is known as the “embryo in the first stage” (S I 206). |
Tattha yonīnaṃ gativasena sambhavabhedo veditabbo. |
153. Herein, how the different kinds of generation come about may be understood according to the kind of destiny. |
630.Etāsu hi, |
For as regards these: |
Niraye bhummavajjesu, devesu ca na yoniyo; |
No first three generations are In hell, or with the deities, |
Tisso purimikā honti, catassopi gatittaye. |
Save those of earth; all four are found In the three other destinies. |
Tattha devesu cāti casaddena yathā niraye ca bhummavajjesu ca devesu, evaṃ nijjhāmataṇhikapetesu ca purimikā tisso yoniyo na santīti veditabbā. |
154. Herein, by the words with deities it should be understood that, as in hell and among deities—excepting earth deities—so also among the ghosts consumed with thirst, the first three kinds of generation are not found; |
Opapātikā eva hi te honti. |
for they are apparitional only. |
Sese pana tiracchānapettivisayamanussasaṅkhāte gatittaye pubbe vajjitabhummadevesu ca catassopi yoniyo honti. |
But in the remaining three kinds of destiny, in other words, among animals, ghosts and human beings, and among the earth deities excepted above, there are all four kinds of generation. |
Tattha, |
155. Now: |
Tiṃsa nava ceva rūpīsu, sattati ukkaṃsatotha rūpāni; |
The fine material gods have thirty-nine; The apparitional and moisture-born |
Saṃsedupapātayonisu, atha vā avakaṃsato tiṃsa. |
Have seventy material instances At most, and they have thirty at the least. |
Rūpībrahmesu tāva opapātikayonikesu cakkhusotavatthudasakānaṃ jīvitanavakassa cāti catunnaṃ kalāpānaṃ vasena tiṃsa ca nava ca paṭisandhiviññāṇena saha rūpāni uppajjanti. |
156.Firstly, among the fine-material Brahmās of apparitional generation there arise together with rebirth-linking consciousness thirty and also nine material instances [553] with the four groups, namely, the decads of the eye, ear, and physical basis, and the ennead of life. |
Rūpī brahme pana ṭhapetvā aññesu saṃsedajaopapātikayonikesu ukkaṃsato cakkhusotaghānajivhākāyavatthubhāvadasakānaṃ vasena sattati, tāni ca niccaṃ devesu. |
But leaving the fine-material Brahmās aside, among the others of apparitional generation and those of the moisture-born generation there are seventy instances of materiality at the most with the decads of the eye, ear, nose, tongue, body, physical basis and sex. And these are invariably to be found among deities [of the sense sphere]. |
Tattha vaṇṇo gandho raso ojā catasso cāpi dhātuyo cakkhupasādo jīvitanti ayaṃ dasarūpaparimāṇo rūpapuñjo cakkhudasako nāma. |
Now, the group of material states comprising the ten material instances, namely, colour, odour, flavour, nutritive essence, and the four primary elements, with eye sensitivity and life, are called the “eye decad.” |
Evaṃ sesā veditabbā. |
The remaining [groups of material states] should be understood in the same way. |
Avakaṃsato pana jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjanti. |
157. At the least, thirty material instances arise with the decads of the tongue, body, and physical basis, in those who are blind from birth, deaf, noseless,26 and sexless. |
Ukkaṃsāvakaṃsānaṃ pana antare anurūpato vikappo veditabbo. |
Between the most and the least, the allotment should be understood according as appropriate. |
631.Evaṃ viditvā puna, |
158. After knowing this, again: |
Khandhārammaṇagatihetu-vedanāpītivitakkavicārehi; |
One ought to consider the [pair] death and birth Under aggregates, object, cause, destiny, feeling, Happiness, and then thinking applied and sustained, Distinguishing them by unlikeness and likeness. |
Bhedābhedaviseso, cutisandhīnaṃ pariññeyyo. |
|
Yā hesā missāmissato duvidhā paṭisandhi, yā cassā atītānantarā cuti, tāsaṃ imehi khandhādīhi bhedābhedaviseso ñātabboti attho. |
159. The meaning is this: there is rebirth-linking that is twofold as mixed and unmixed [with materiality], and there is the death consciousness next before it, and their unlikeness and likeness according to these aggregates, etc., must be known. |
Kathaṃ? |
How? |
Kadāci hi catukkhandhāya āruppacutiyā anantarā catukkhandhāva ārammaṇatopi abhinnā paṭisandhi hoti. |
160. Sometimes, next to a four-aggregate immaterial death there is a four- aggregate rebirth-linking having a like object; |
Kadāci amahaggatabahiddhārammaṇāya mahaggataajjhattārammaṇā. |
sometimes there is an exalted rebirth-linking with an internal object next to an unexalted death with an external object. |
Ayaṃ tāva arūpabhūmīsuyeva nayo. |
This, firstly, is the method in the case of the immaterial planes. |
Kadāci pana catukkhandhāya arūpacutiyā anantarā pañcakkhandhā kāmāvacarapaṭisandhi. |
Sometimes there is a five-aggregate sense-sphere rebirth-linking next to a four- aggregate immaterial death. |
Kadāci pañcakkhandhāya kāmāvacaracutiyā rūpāvacaracutiyā vā anantarā catukkhandhā arūpapaṭisandhi. |
Sometimes there is a four-aggregate immaterial rebirth- linking next to a five-aggregate sense-sphere death or fine-material-sphere death. |
Evaṃ atītārammaṇāya cutiyā paccuppannārammaṇā paṭisandhi. |
Thus there is rebirth-linking with a present object27 next to a death with a past object, |
Ekaccasugaticutiyā ekaccaduggatipaṭisandhi. |
there is rebirth-linking in a certain unhappy destiny next to death in a certain happy destiny, |
Ahetukacutiyā sahetukapaṭisandhi. |
there is rebirth-linking with root-cause next to root- causeless death, |
Duhetukacutiyā tihetukapaṭisandhi. |
there is triple-root-cause rebirth-linking next to double-root- cause death, |
Upekkhāsahagatacutiyā somanassasahagatapaṭisandhi. |
there is rebirth-linking accompanied by joy next to death accompanied by equanimity, |
Appītikacutiyā sappītikapaṭisandhi. |
there is rebirth-linking with happiness next to death without happiness, |
Avitakkacutiyā savitakkapaṭisandhi. |
there is rebirth-linking with applied thought next to death without applied thought, |
Avicāracutiyā savicārapaṭisandhi. |
there is rebirth-linking with sustained thought next to death without sustained thought, |
Avitakkāvicāracutiyā savitakkasavicārapaṭisandhīti tassa tassa viparītato ca yathāyogaṃ yojetabbaṃ. |
there is rebirth-linking with applied and sustained thought next to death without applied and sustained thought. In this way they can be coupled together by opposites as appropriate. |
632 |
|
Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti; |
161. A mere state that has got its conditions Ushers in the ensuing existence; |
Nāssa tato saṅkanti, na tato hetuṃ vinā hoti. |
While it does not migrate from the past, With no cause in the past it is not. |
Iti hetaṃ laddhapaccayaṃ rūpārūpadhammamattaṃ uppajjamānaṃ bhavantaramupetīti vuccati, na satto, na jīvo. |
162. So it is a mere material and immaterial state, arising when it has obtained its conditions, that is spoken of, saying that it comes into the next becoming; it is not a lasting being, [554] not a soul. |
Tassa ca nāpi atītabhavato idha saṅkanti atthi. |
And it has neither transmigrated from the past becoming |
Nāpi tato hetuṃ vinā idha pātubhāvo. |
nor yet is it manifested here without cause from that. |
Tayidaṃ pākaṭena manussacutipaṭisandhikkamena pakāsayissāma. |
163. We shall explain this by the normal process of human death and rebirth- linking. |
Atītabhavasmiṃ hi sarasena upakkamena vā samāsannamaraṇassa asayhānaṃ sabbaṅgapaccaṅgasandhibandhanacchedakānaṃ māraṇantikavedanāsatthānaṃ sannipātaṃ asahantassa ātape pakkhittaharitatālapaṇṇamiva kamena upasussamāne sarīre niruddhesu cakkhādīsu indriyesu hadayavatthumatte patiṭṭhitesu kāyindriyamanindriyajīvitindriyesu taṅkhaṇāvasesahadayavatthusannissitaṃ viññāṇaṃ garukasamāsevitāsannapubbakatānaṃ aññataraṃ laddhāvasesapaccayasaṅkhārasaṅkhātaṃ kammaṃ, tadupaṭṭhāpitaṃ vā kammanimittagatinimittasaṅkhātaṃ visayaṃ ārabbha pavattati. |
When in the past becoming a man near to a natural or violent death is unable to bear the onset of the unbearable daggers of the [painful] feelings that end in death as they sever the ligatures of the joints in all the limbs, his body gradually withers like a green palm leaf lying in the glare of the sun, and when the faculties of the eye, etc., have ceased and the body faculty, mind faculty, and life faculty remain on in the heart-basis alone, then consciousness, which has as its support the heart-basis still remaining at that moment, either occurs contingent upon some kamma classed as “weighty,” “repeated,” performed “near” [to death] or previously,28 in other words, the formation that has obtained the remaining conditions, or contingent upon the objective field made to appear by that kamma, in other words, the sign of the kamma or sign of the destiny.29 |
Tadevaṃ pavattamānaṃ taṇhāvijjānaṃ appahīnattā avijjāpaṭicchāditādīnave tasmiṃ visaye taṇhā nāmeti, sahajātasaṅkhārā khipanti. |
And while it is occurring thus, because craving and ignorance have not been abandoned, craving pushes it and the conascent formations fling it forward30 on to that objective field, the dangers in which are concealed by ignorance. |
Taṃ santativasena taṇhāya nāmiyamānaṃ saṅkhārehi khippamānaṃ orimatīrarukkhavinibaddharajjumālambitvā mātikātikkamako viya purimañca nissayaṃ jahati, aparañca kammasamuṭṭhāpitaṃ nissayaṃ assādayamānaṃ vā anassādayamānaṃ vā ārammaṇādīhiyeva paccayehi pavattatīti. |
And while, as a continuous process,31 it is being pushed by craving and flung forward by formations, it abandons its former support, like a man who crosses a river by hanging on to a rope tied to a tree on the near bank, and, whether or not it gets a further support originated by kamma, it occurs by means of the conditions consisting only in object condition, and so on. |
Ettha ca purimaṃ cavanato cuti. |
164. The former of these [two states of consciousness] is called “death” (cuti) because of falling (cavana), |
Pacchimaṃ bhavantarādipaṭisandhānato paṭisandhīti vuccati. |
and the latter is called “rebirth-linking” (paṭisandhi) because of linking (paṭisandhāna) across the gap separating the beginning of the next becoming. |
Tadetaṃ nāpi purimabhavā idhāgataṃ, nāpi tato kammasaṅkhāranativisayādihetuṃ vinā pātubhūtanti veditabbaṃ. |
But it should be understood that it has neither come here from the previous becoming nor has it become manifest without the kamma, the formations, the pushing, the objective field, etc., as cause. |
633 |
|
Siyuṃ nidassanānettha, paṭighosādikā atha; |
165. An echo, or its like, supplies The figures here; connectedness |
Santānabandhato natthi, ekatā nāpi nānatā. |
By continuity denies Identity and otherness. |
Ettha cetassa viññāṇassa purimabhavato idha anāgamane, atītabhavapariyāpannahetūti ca uppāde paṭighosa-padīpa-muddā-paṭibimbappakārā dhammā nidassanāni siyuṃ. |
166. And here let the illustration of this consciousness be such things as an echo, a light, a seal impression, a looking-glass image, for the fact of its not coming here from the previous becoming and for the fact that it arises owing to causes that are included in past becomings. |
Yathā hi paṭighosa-padīpa-muddā-chāyā saddādihetukā honti aññatra agantvā evamevaṃ idaṃ cittaṃ. |
For just as an echo, a light, a seal impression, and a shadow have respectively sound, etc., as their cause and come into being without going elsewhere, so also this consciousness. |
Ettha ca santānabandhato natthi ekatā nāpi nānatā. |
167.And with a stream of continuity there is neither identity nor otherness. |
Yadi hi santānabandhe sati ekantamekatā bhaveyya, na khīrato dadhi sambhūtaṃ siyā. |
For if there were absolute identity in a stream of continuity, there would be no forming of curd from milk. |
Athāpi ekantanānatā bhaveyya, na khīrassādhīno dadhi siyā. |
And yet if there were absolute otherness, the curd would not be derived from the milk. |
Esa nayo sabbahetuhetusamuppannesu. |
And so too with all causally arisen things. |
Evañca sati sabbalokavohāralopo siyā, so ca aniṭṭho. |
And if that were so there would be an end to all worldly usage, which is hardly desirable. |
Tasmā ettha na ekantamekatā vā nānatā vā upagantabbāti. |
So neither absolute identity nor absolute otherness should be assumed here. |
634.Etthāha – nanu evaṃ asaṅkantipātubhāve sati ye imasmiṃ manussattabhāve khandhā, tesaṃ niruddhattā, phalapaccayassa ca kammassa tattha agamanato aññassa aññato ca taṃ phalaṃ siyā, upabhuñjake ca asati kassa taṃ phalaṃ siyā, tasmā na sundaramidaṃ vidhānanti. |
168. Here it might be asked: “If no transmigration is manifested, then after the cessation of the aggregates in this human person, that fruit could be another person’s or due to other [kamma], since the kamma that is the condition for the fruit does not pass on there [to where the fruit is]? And whose is the fruit since there is no experiencer? Therefore this formulation seems to be unsatisfactory. ” |
Tatridaṃ vuccati – |
169. Here is the reply: |
Santāne yaṃ phalaṃ etaṃ, nāññassa na ca aññato; |
In continuity the fruit Is neither of nor from another; |
Bījānaṃ abhisaṅkhāro, etassatthassa sādhako. |
Seed’s forming processes will suit To show the purport of this matter. |
Ekasantānasmiṃ hi phalaṃ uppajjamānaṃ tattha ekantaekattanānattānaṃ paṭisiddhattā aññassāti vā aññatoti vā na hoti. |
170. When a fruit arises in a single continuity, it is neither another’s nor from other [kamma] because absolute identity and absolute otherness are excluded32 there. |
Etassa ca panatthassa bījānaṃ abhisaṅkhāro sādhako. |
The formative processes of seeds establish the meaning of this. |
Ambabījādīnaṃ hi abhisaṅkhāresu katesu tassa bījassa santāne laddhapaccayo kālantare phalaviseso uppajjamāno na aññabījānaṃ, nāpi aññābhisaṅkhārapaccayā uppajjati, na ca tāni bījāni, te abhisaṅkhārā vā phalaṭṭhānaṃ pāpuṇanti, evaṃ sampadamidaṃ veditabbaṃ. |
For once the formative processes of a mango seed, etc., have been set afoot, when the particular fruit arises in the continuity of the seed’s [growth], later on owing to the obtaining of conditions, it does so neither as the fruit of other seeds nor from other formative processes as condition; and those seeds or formative processes do not themselves pass on to the place where the fruit is. This is the analogy here. |
Vijjāsipposadhādīhi cāpi bālasarīre upayuttehi kālantare vuḍḍhasarīrādīsu phaladehi ayamattho veditabbo. |
And the meaning can also be understood from the fact that the arts, crafts, medicine, etc., learnt in youth give their fruit later on in maturity. |
Yampi vuttaṃ "upabhuñjake ca asati kassa taṃ phalaṃ siyā"ti, tattha, |
171. Now, it was also asked, “Whose is the fruit, since there is no experiencer? ” Herein: |
Phalassuppattiyā eva, siddhā bhuñjakasammuti; |
“Experiencer” is a convention For mere arising of the fruit; |
Phaluppādena rukkhassa, yathā phalati sammuti. |
They say “It fruits” as a convention, When on a tree appears its fruit. |
Yathā hi rukkhasaṅkhātānaṃ dhammānaṃ ekadesabhūtassa rukkhaphalassa uppattiyā eva rukkho phalatīti vā phalitoti vā vuccati, tathā devamanussasaṅkhātānaṃ khandhānaṃ ekadesabhūtassa upabhogasaṅkhātassa sukhadukkhaphalassa uppādeneva devo, manusso vā upabhuñjatīti vā, sukhito, dukkhitoti vā vuccati. |
172. Just as it is simply owing to the arising of tree fruits, which are one part of the phenomena called a tree, that it is said “The tree fruits” or “The tree has fruited,” so it is simply owing to the arising of the fruit consisting of the pleasure and pain called experience, which is one part of the aggregates called “deities” and “human beings,” that it is said “A deity or a human being experiences or feels pleasure or pain.” |
Tasmā na ettha aññena upabhuñjakena nāma koci attho atthīti. |
There is therefore no need at all here for a superfluous experiencer. |
635.Yopi vadeyya "evaṃ santepi ete saṅkhārā vijjamānā vā phalassa paccayā siyuṃ, avijjamānā vā, yadi ca vijjamānā pavattikkhaṇeyeva nesaṃ vipākena bhavitabbaṃ, atha avijjamānā pavattito pubbe pacchā ca niccaṃ phalāvahā siyu"nti, so evaṃ vattabbo – |
173. But it may be said: “That may be so; but then these formations must be the conditions for the fruit either when they are present or when they are not present, and if it is when they are present, their result must come about only at the moment of their occurrence; but if it is when they are not present, they must bear fruit constantly both before and after their occurrence. ” It can be replied: |
Katattā paccayā ete, na ca niccaṃ phalāvahā; |
They are conditions when performed; They bear fruit once, but not again; |
Pāṭibhogādikaṃ tattha, veditabbaṃ nidassanaṃ. |
The agent and such similes Will serve to make the meaning plain. |
Katattāyeva hi saṅkhārā attano phalassa paccayā honti, na vijjamānattā, avijjamānattā vā. |
174. Formations are conditions for their own fruit because they have been performed, not because of presence or non-presence, |
Yathāha – "kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī"tiādi (dha. sa. 431). |
according as it is said: [556] “Due to profitable kamma of the sense sphere having been performed, stored up [in the past], resultant eye-consciousness arises [in the present]” (Dhs §431), and so on. |
Yathārahassa ca attano phalassa paccayā hutvā na puna phalāvahā honti vipākattā. |
Having become conditions for their own fruit according to their capacity, they do not again bear fruit since the result has already ripened. |
Etassa catthassa vibhāvane idaṃ pāṭibhogādikaṃ nidassanaṃ veditabbaṃ. |
And in explaining the meaning of this the analogy of the agent, etc., should be understood. |
Yathā hi loke yo kassaci atthassa niyyātanatthaṃ pāṭibhogo hoti, bhaṇḍaṃ vā kiṇāti, iṇaṃ vā gaṇhāti, tassa taṃ kiriyākaraṇamattameva tadatthaniyyātanādimhi paccayo hoti, na kiriyāya vijjamānattaṃ, avijjamānattaṃ vā, na ca tadatthaniyyātanādito parampi dhārakova hoti. |
For just as in the world when someone becomes an agent with the aim of completing some business or other, and he buys goods, say, or obtains a loan, it is simply the fact of his performing the transaction that is the condition for completing that business, not the transaction’s actual presence or non- presence; and after the completion of the business he has no further liability. |
Kasmā? |
Why not? |
Niyyātanādīnaṃ katattā. |
Because the business has been completed. |
Evaṃ katattāva saṅkhārāpi attano phalassa paccayā honti, na ca yathārahaṃ phaladānato parampi phalāvahā hontīti. |
So it is because they have been performed that formations are conditions for their own fruit, and they do not bear fruit after they have already given fruit according to their capacity. |
Ettāvatā missāmissavasena dvedhāpi vattamānassa paṭisandhiviññāṇassa saṅkhārapaccayā pavatti dīpitā hoti. |
Up to this point the occurrence, with formations as condition, of rebirth- linking consciousness that occurs in the two ways as mixed and unmixed [with materiality] has been illustrated. |
636.Idāni sabbesveva tesu bāttiṃsavipākaviññāṇesu sammohavighātatthaṃ, |
175. Now, in order to eliminate confusion about all these thirty-two kinds of resultant consciousness: |
Paṭisandhipavattīnaṃ, vasenete bhavādisu; |
One should of these formations see For which and how they are conditions |
Vijānitabbā saṅkhārā, yathā yesañca paccayā. |
In birth and life in all the three Kinds of becoming and the rest. |
Tattha tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsāti ete bhavādayo nāma. |
176. Herein, the three kinds of becoming, the four kinds of generation, the five kinds of destiny, the seven stations of consciousness, and the nine abodes of beings are what are called “The kinds of becoming and the rest.” |
Etesu bhavādīsu paṭisandhiyaṃ pavatte ca ete yesaṃ vipākaviññāṇānaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbāti attho. |
The meaning is that it should be recognized for what kinds of resultant consciousness these [formations] are conditions in rebirth-linking and in the course of an individual existence, and in what way they are conditions in the various kinds of becoming and so on. |
Tattha puññābhisaṅkhāre tāva kāmāvacaraaṭṭhacetanābhedo puññābhisaṅkhāro avisesena kāmabhave sugatiyaṃ navannaṃ vipākaviññāṇānaṃ paṭisandhiyaṃ nānakkhaṇikakammapaccayena ceva upanissayapaccayena cāti dvedhā paccayo. |
177. Herein, firstly as regard the formation of merit: the formation of merit comprising the eight volitions of the sense sphere ((1)–(8)) is a condition in two ways, as kamma condition acting from a different time and as decisive-support condition, equally for all the nine kinds of resultant consciousness ((41)–(49)) in rebirth-linking in a happy destiny in the sense-sphere becoming. |
Rūpāvacarapañcakusalacetanābhedo puññābhisaṅkhāro rūpabhave paṭisandhiyaṃ eva pañcannaṃ. |
That formation comprising the five profitable volitions of the fine-material sphere ((9)–(13)) [is a condition] in like manner for the five kinds of rebirth-linking in the fine-material becoming ((57)–(61)). |
Vuttappabhedakāmāvacaro pana kāmabhave sugatiyaṃ upekkhāsahagatāhetumanoviññāṇadhātuvajjānaṃ sattannaṃ parittavipākaviññāṇānaṃ vuttanayeneva dvedhā paccayo pavatte, no paṭisandhiyaṃ. |
178. That of the sense sphere divided up as aforesaid is a condition in two ways, as aforesaid, for seven kinds of limited [-sphere] resultant consciousness ((34)–(40))—excluding the root-causeless mind-consciousness element accompanied by equanimity (41)—in the course of an existence, but not in rebirth- linking, in the happy destinies in the sense-sphere becoming. |
Sveva rūpabhave pañcannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. |
And that same formation is a condition likewise for five kinds of resultant consciousness ((34), (35), (39)–(41)) in the course of an existence, not in rebirth-linking, in the fine- material becoming. |
Kāmabhave pana duggatiyaṃ aṭṭhannampi parittavipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. |
It is a condition likewise for eight kinds of limited [-sphere] resultant consciousness ((34)–(41)) in the course of existence, not in rebirth- linking, in the unhappy destinies in the sense-sphere becoming. |
Tattha niraye mahāmoggallānattherassa narakacārikādīsu iṭṭhārammaṇasamāyoge so paccayo hoti, tiracchānesu pana petamahiddhikesu ca iṭṭhārammaṇaṃ labbhatiyeva. |
For then it is a condition [for such profitable-resultant consciousness occurring] in hell encountering a desirable object [on such occasions] as the Elder Mahā Moggallāna’s visits to hell, and so on. But among animals and powerful ghosts too a desirable object is obtained [through the same condition]. |
Sveva kāmabhave sugatiyaṃ soḷasannampi kusalavipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. |
179. This eightfold formation of merit is also a condition likewise for sixteen kinds of profitable-resultant consciousness in the course of an existence ((34)– (41)) and in rebirth-linking ((42)–(49)) in the happy destinies in the sense- sphere becoming. |
Avisesena pana puññābhisaṅkhāro rūpabhave dasannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. |
It is also a condition equally for all ten kinds of resultant consciousness in the course of an existence ((34), (35), (39)–(41)) and in rebirth- linking ((57)–(61)) in the fine-material becoming. |
Dvādasākusalacetanābhedo apuññābhisaṅkhāro kāmabhave duggatiyaṃ ekassa viññāṇassa tatheva paccayo paṭisandhiyaṃ, no pavatte. |
180. The formation of demerit, comprising the twelve unprofitable volitions ((22)–(33)), is a condition likewise in the unhappy destinies in the sense-sphere becoming for one kind of consciousness in rebirth-linking (56), not in the course of an existence; |
Channaṃ pavatte, no paṭisandhiyaṃ. |
also for six kinds in the course of an existence ((50)–(55)), not in rebirth-linking; |
Sattannampi akusalavipākaviññāṇānaṃ pavatte ca paṭisandhiyañca. |
and for all the seven kinds partly in the course of an existence and partly in rebirth-linking. |
Kāmabhave pana sugatiyaṃ tesaṃyeva sattannaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. |
And in the happy destinies in the sense-sphere becoming it is a condition likewise for those same seven kinds in the course of an existence, not in rebirth-linking. |
Rūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. |
In the fine-material becoming it is a condition likewise for four kinds of resultant consciousness ((50)–(51), (55), (56)) in the course of an existence, not in rebirth-linking. |
So ca kho kāmāvacare aniṭṭharūpadassanasaddasavanavasena, brahmaloke pana aniṭṭharūpādayo nāma natthi. |
Then it is a condition for [Brahmās’] seeing undesirable visible data and hearing undesirable sounds that are in the sense sphere: there are no undesirable visible data, etc., in the Brahmā-world itself; |
Tathā kāmāvacaradevalokepi. |
and likewise in the divine world of the sense sphere.33 |
Āneñjābhisaṅkhāro arūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. |
181.The formation of the imperturbable is a condition likewise for four kinds of resultant consciousness ((62)–(65)) in the course of an existence and in rebirth- linking in the immaterial becoming. |
Evaṃ tāva bhavesu paṭisandhipavattīnaṃ vasena ete saṅkhārā yesaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbā. |
This, firstly, is how it should be understood what kinds of resultant consciousness these formations are conditions for in rebirth-linking and in the [three] kinds of becoming, and in what way they are conditions. |
Eteneva nayena yoniādīsupi veditabbā. |
And it should also be understood in the same way of the kinds of generation and so on. |
637.Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ – imesu hi saṅkhāresu yasmā puññābhisaṅkhāro tāva dvīsu bhavesu paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. |
182. Here is a statement of the bare headings starting from the beginning. Of these [three kinds of] formations, firstly the formation of merit, when giving rebirth-linking, produces the whole of its result in two of the kinds of becoming; |
Tathā aṇḍajādīsu catūsu yonīsu, devamanussasaṅkhātāsu dvīsu gatīsu, nānattakāyanānattasaññīnānattakāyaekattasaññī-ekattakāyanānattasaññī-ekattakāyaekattasaññīsaṅkhātāsu catūsu viññāṇaṭṭhitīsu. |
likewise in the four kinds of generation beginning with the egg-born, in two of the kinds of destiny, in other words, the divine and the human; in four of the stations of consciousness, [the human, and the planes of the first, second and third jhānas,] described thus, “Different in body and different in perception … different in body and same in perception … same in body and different in perception … same in body and same in perception …;” (D III 253) |
Asaññasattāvāse panesa rūpamattamevābhisaṅkharotīti catūsuyeva sattāvāsesu ca paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. |
and in only four of the abodes of beings, because in the abode of non-percipient beings it only forms materiality. |
Tasmā esa etesu dvīsu bhavesu, catūsu yonīsu, dvīsu gatīsu, catūsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu ca ekavīsatiyā vipākaviññāṇānaṃ vuttanayeneva paccayo hoti yathāsambhavaṃ paṭisandhiyaṃ pavatte ca. |
Therefore it is a condition in the way already stated for twenty-one kinds of resultant consciousness in these two kinds of becoming, four kinds of generation, two kinds of destiny, four stations of consciousness, and four abodes of beings according as they are produced in rebirth-linking ((41)–(49), (57)–(61)) [558] and the course of an existence ((34)–(41)), as appropriate. |
Apuññābhisaṅkhāro pana yasmā ekasmiṃyeva kāmabhave catūsu yonīsu, avasesāsu tīsu gatīsu, nānattakāyaekattasaññīsaṅkhātāya ekissā viññāṇaṭṭhitiyā, tādiseyeva ca ekasmiṃ sattāvāse paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, catūsu yonīsu, tīsu gatīsu, ekissā viññāṇaṭṭhitiyā, ekamhi ca sattāvāse sattannaṃ vipākaviññāṇānaṃ vuttanayeneva paccayo paṭisandhiyaṃ pavatte ca. |
183. The formation of demerit as rebirth-linking ripens in the sense- sphere becoming only, in the four kinds of generation, in the remaining three destinies, in the one station of consciousness described thus “different in body and same in perception” (D III 253), and in the one corresponding abode of beings. Therefore it is a condition in the way already stated for seven kinds of resultant consciousness in one kind of becoming, in four kinds of generation, in three kinds of destiny, in one station of consciousness, and in one abode of beings, both in rebirth-linking (56) and in the course of an existence ((50)–(56)). |
Āneñjābhisaṅkhāro pana yasmā ekasmiṃyeva arūpabhave, ekissā opapātikayoniyā, ekissā devagatiyā, ākāsānañcāyatanādikāsu tīsu viññāṇaṭṭhitīsu, ākāsānañcāyatanādikesu ca catūsu sattāvāsesu paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, ekissā yoniyā, ekissā gatiyā, tīsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu catunnaṃ viññāṇānaṃ vuttanayeneva paccayo hoti paṭisandhiyaṃ pavatte cāti. |
184.The formation of the imperturbable as rebirth-linking ripens in the immaterial becoming, in the apparitional kind of generation only, in the divine destiny only, in the three stations of consciousness beginning with the base consisting of boundless space, and in the four abodes of beings beginning with the base consisting of boundless space ((62)– (65)). Therefore it is a condition in the way already stated for the four kinds of consciousness in one kind of becoming, in one kind of generation, in one kind of destiny, in three stations of consciousness, and in four abodes of beings, both in rebirth-linking and in the course of becoming. 34 |
Evaṃ, |
185. This is how: |
Paṭisandhipavattīnaṃ, vasenete bhavādisu; |
One should of these formations see For which and how they are conditions |
Vijānitabbā saṅkhārā, yathā yesañca paccayāti. |
In birth and life and the three Kinds of becoming and the rest. |
Ayaṃ "saṅkhārapaccayā viññāṇa"nti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause, “With formations as condition, consciousness. ” |
Viññāṇapaccayānāmarūpapadavitthārakathā Table view Original pali |
638.Viññāṇapaccayā nāmarūpapade – |
186. For the clause, “With consciousness as condition, mentality-materiality”: |
Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito; |
(1) By analysis of mind and matter, (2) Occurrence in becoming, etc., |
Saṅgahā paccayanayā, viññātabbo vinicchayo. |
(3) Inclusion, and (4) manner of condition, The exposition should be known. |
Vibhāgā nāmarūpānanti ettha hi nāmanti ārammaṇābhimukhaṃ namanato vedanādayo tayo khandhā, rūpanti cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpaṃ. |
187. 1. By analysis of mind and matter: here “mind” (nāma—mentality) is the three aggregates, that is, feeling, perception, and formations, because of their bending (namana) on to the object. “Matter” (rūpa—materiality) is the four great primary elements and the materiality derived [by clinging] from the four great primaries. |
Tesaṃ vibhāgo khandhaniddese vuttoyevāti. |
Their analysis is given in the Description of the Aggregates (XIV.34f., 125f.). |
Evaṃ tāvettha vibhāgā nāmarūpānaṃ viññātabbo vinicchayo. |
This, in the first place, is how the exposition of mentality-materiality should be known “by analysis. ” |
Bhavādīsu pavattitoti ettha ca nāmaṃ ekaṃ sattāvāsaṃ ṭhapetvā sabbabhavayonigativiññāṇaṭṭhitisesasattāvāsesu pavattati, rūpaṃ dvīsu bhavesu, catūsu yonīsu, pañcasu gatīsu, purimāsu catūsu viññāṇaṭṭhitīsu, pañcasu sattāvāsesu pavattati. |
188. 2. By occurrence in becoming, et cetera: excepting one abode of beings, [that is, the non-percipient,] mentality occurs in all the kinds of becoming, generation, destiny, and station of consciousness, and in the remaining abodes of beings. Materiality occurs in two kinds of becoming, four kinds of generation, five destinies, the first four stations of consciousness, and the first five abodes of beings. |
Evaṃ pavattamāne ca etasmiṃ nāmarūpe yasmā abhāvakagabbhaseyyakānaṃ aṇḍajānañca paṭisandhikkhaṇe vatthukāyadasakavasena rūpato dvesantatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato vīsati dhammā, tayo ca arūpino khandhāti ete tevīsati dhammā viññāṇapaccayā nāmarūpanti veditabbā. |
189.Now, when this mentality-materiality occurs thus, [559] then in the case of sexless embryos and the egg-born, at the moment of their rebirth-linking there are manifested as materiality two organic continuities, that is, the two decads of physical basis and body, and also the three immaterial aggregates. So in their case there are in detail these twenty-three states, namely, twenty states as concrete matter and three immaterial aggregates, which should be understood as “mentality-materiality with consciousness as condition.” |
Aggahitaggahaṇena pana ekasantatisīsato nava rūpadhamme apanetvā cuddasa. |
But omitting repetitions,35 and so cancelling nine material instances (see 11.88) from one of the organic continuities, fourteen states remain. |
Sabhāvakānaṃ bhāvadasakaṃ pakkhipitvā tettiṃsa, tesampi aggahitaggahaṇena santatisīsadvayato aṭṭhārasa rūpadhamme apanetvā pannarasa. |
By adding the sex decad for those possessed of sex [before making the above cancellation] there are thirty-three. And omitting repetitions and so cancelling eighteen material instances [nine each] from two of the organic continuities, in this case fifteen states remain. |
Yasmā ca opapātikasattesu brahmakāyikādīnaṃ paṭisandhikkhaṇe cakkhusotavatthudasakānaṃ, jīvitindriyanavakassa ca vasena rūpato cattāri santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato ekūnacattālīsa dhammā, tayo ca arūpino khandhāti ete bācattālīsa dhammā viññāṇapaccayā nāmarūpanti veditabbā. |
190. At the moment of rebirth-linking of those of Brahmā’s Retinue, among apparitionally born beings, four organic continuities are manifested as materiality, that is, the decads of eye, ear, and physical basis, and the ennead of the life faculty, and three immaterial aggregates. So in their case in detail these forty-two states, namely, thirty-nine states as concrete materiality and three immaterial aggregates, should be understood as “mentality-materiality with consciousness as condition.” |
Aggahitaggahaṇena pana santatisīsattayato sattavīsati dhamme apanetvā pannarasa. |
But omitting repetitions and so cancelling twenty- seven instances of materiality [nine each] from three of the organic continuities, fifteen states remain. |
Kāmabhave pana yasmā sesaopapātikānaṃ, saṃsedajānaṃ vā sabhāvakaparipuṇṇāyatanānaṃ paṭisandhikkhaṇe rūpato satta santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato sattati dhammā, tayo ca arūpino khandhāti ete tesattati dhammā viññāṇapaccayā nāmarūpanti veditabbā. |
191. In the sense-sphere becoming, seven organic continuities are manifested as materiality, and also three immaterial aggregates at the moment of rebirth- linking of the remaining kinds of apparitionally born or of the moisture-born possessing sex and matured sense bases. So in their case in detail these seventy- three states, namely, seventy instances of concrete materiality and three immaterial aggregates, should be understood as “mentality-materiality with formations as condition.” |
Aggahitaggahaṇena pana rūpasantatisīsachakkato catupaññāsa dhamme apanetvā ekūnavīsati. |
But omitting repetitions and so cancelling fifty-four material instances [nine each] from six of the organic continuities, nineteen states remain. |
Esa ukkaṃso. |
This is the maximum. |
Avakaṃsena pana taṃtaṃrūpasantatisīsavikalānaṃ tassa tassa vasena hāpetvā hāpetvā saṅkhepato vitthārato ca paṭisandhiyaṃ viññāṇapaccayā nāmarūpasaṅkhā veditabbā. |
But at minimum the computation of “mentality- materiality with consciousness as condition” in the rebirth-linking of those who lack such and such an organic continuity can be understood in brief and detail by reducing it appropriately. [The blind, for instance, lack the eye decad.] |
Arūpīnaṃ pana tayova arūpino khandhā. |
192. For mentality-materiality immaterial beings have only the three [mental] aggregates; |
Asaññīnaṃ rūpato jīvitindriyanavakamevāti. |
while non-percipient beings have only the life-faculty ennead, and that represents materiality. |
Esa tāva paṭisandhiyaṃ nayo. |
|
Pavatte pana sabbattha rūpappavattidese paṭisandhicittassa ṭhitikkhaṇe paṭisandhicittena saha pavattaututo utusamuṭṭhānaṃ suddhaṭṭhakaṃ pātubhavati. |
193. In the course of an existence, in all places where materiality occurs there is manifested the temperature-originated bare [material] octad, which is due [initially] to the temperature that occurred together with the rebirth-linking consciousness at the moment of its presence.36 |
Paṭisandhicittaṃ pana rūpaṃ na samuṭṭhāpeti. |
Rebirth-linking consciousness does not originate materiality. |
Tañhi yathā papāte patitapuriso parassa paccayo hotuṃ na sakkoti, evaṃ vatthudubbalatāya dubbalattā rūpaṃ samuṭṭhāpetuṃ na sakkoti. |
For, just as a man who is falling into a chasm cannot support another, so it, too, is unable to originate materiality because of its weakness, which is due to the weakness of the physical basis. |
Paṭisandhicittato pana uddhaṃ paṭhamabhavaṅgato pabhuti cittasamuṭṭhānaṃ suddhaṭṭhakaṃ, saddapātubhāvakāle paṭisandhikkhaṇato uddhaṃ pavattaututo ceva cittato ca saddanavakaṃ, ye pana kabaḷīkārāhārūpajīvino gabbhaseyyakasattā, tesaṃ, |
But from the first life-continuum after the rebirth-linking consciousness onwards, [560] the bare octad originated by consciousness appears. And at the time when sound becomes manifest there is the sound ennead due both to temperature occurring after the moment of rebirth-linking and to consciousness. 194. The bare octad originated by nutriment appears in beings in the womb who live on matter consisting of physical nutriment as soon as their body is suffused by nutriment swallowed by the mother; for it is said: |
"Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ; |
And so it is that when his mother Eats, consuming food and drink, |
Tena so tattha yāpeti, mātukucchigato naro"ti. – |
One hidden in his mother’s womb Thereby obtains his nourishment (S I 206). |
Vacanato mātarā ajjhoharitāhārena anugate sarīre, opapātikānaṃ sabbapaṭhamaṃ attano mukhagataṃ kheḷaṃ ajjhoharaṇakāle āhārasamuṭṭhānaṃ suddhaṭṭhakanti idaṃ āhārasamuṭṭhānassa suddhaṭṭhakassa, utucittasamuṭṭhānānañca ukkaṃsato dvinnaṃ navakānaṃ vasena chabbīsatividhaṃ, pubbe ekekacittakkhaṇe tikkhattuṃ uppajjamānaṃ vuttaṃ kammasamuṭṭhānañca sattatividhanti channavutividhaṃ rūpaṃ, tayo ca arūpino khandhāti samāsato navanavuti dhammā. |
And it appears in apparitionally born beings as soon as they first swallow the spittle that has come into their own mouths. So, with the twenty-six [material instances] consisting of the bare octad originated by nutriment, and of the, at most, two [sound] enneads originated respectively by temperature and consciousness, and also with the already- mentioned seventy kamma-originated instances (§191) that arise three times in each conscious moment [at the instants of arising, presence, and dissolution], there are thus ninety-six material instances; and with the three immaterial aggregates there is thus a total of ninety-nine states. |
Yasmā vā saddo aniyato kadācideva pātubhāvato, tasmā duvidhampi taṃ apanetvā ime sattanavuti dhammā yathāsambhavaṃ sabbasattānaṃ viññāṇapaccayā nāmarūpanti veditabbaṃ. |
195. Or because sound is not regularly present since it is only sometimes manifested, subtracting it therefore as twofold [being temperature-originated and consciousness-originated], there are these ninety-seven states to be understood as “mentality-materiality with consciousness as condition” in all beings, according as it happens to be produced. |
Tesaṃ hi suttānampi pamattānampi khādantānampi pivantānampi divā ca rattiñca ete viññāṇapaccayā pavattanti. |
For whether these beings are sleeping or idling or eating or drinking, these states keep on occurring in them day and night with consciousness as condition. |
Tañca nesaṃ viññāṇapaccayabhāvaṃ parato vaṇṇayissāma. |
And we shall explain later how they have consciousness as their condition (see §200ff.). |
Yampanetamettha kammajarūpaṃ, taṃ bhavayonigatiṭhitisattāvāsesu sabbapaṭhamaṃ patiṭṭhahantampi tisamuṭṭhānikarūpena anupatthaddhaṃ na sakkoti saṇṭhātuṃ, nāpi tisamuṭṭhānikaṃ tena anupatthaddhaṃ. |
196. Now, although this kamma-born materiality is the first to find a footing in the several kinds of becoming, generation, destiny, station of consciousness, and abode of beings, it is nevertheless unable to carry on without being consolidated by materiality of triple origination [by consciousness, temperature, and nutriment], nor can that of triple origination do so without being consolidated by the former. |
Atha kho vātabbhāhatāpi catuddisā vavatthāpitā naḷakalāpiyo viya, ūmivegabbhāhatāpi mahāsamudde katthaci laddhapatiṭṭhā bhinnavāhanikā viya ca aññamaññupatthaddhānevetāni apatamānāni saṇṭhahitvā ekampi vassaṃ dvepi vassāni - pe - vassasatampi yāva tesaṃ sattānaṃ āyukkhayo vā puññakkhayo vā, tāva pavattantīti. |
But when they thus give consolidating support to each other, they can stand up without falling, like sheaves of reeds propped together on all four sides, even though battered by the wind, and like [boats with] broken floats37 that have found a support, even though battered by waves somewhere in mid-ocean, and they can last one year, two years … a hundred years, until those beings’ life span or their merit is exhausted. |
Evaṃ bhavādīsu pavattitopettha viññātabbo vinicchayo. |
This is how the exposition should be understood here “by occurrence in becoming, etc.” |
639.Saṅgahāti ettha ca yaṃ āruppe pavattipaṭisandhīsu, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā nāmameva, yañca asaññesu sabbattha, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā rūpameva, yañca pañcavokārabhave sabbattha viññāṇapaccayā nāmarūpaṃ, taṃ sabbaṃ nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ ekadesasarūpekasesanayena saṅgahetvā viññāṇapaccayā nāmarūpanti veditabbaṃ. |
197. 3. By inclusion: now there is (a) the simple mentality with consciousness as condition in both the course of an existence and rebirth-linking in the immaterial sphere, and in the course of an existence in the five-constituent becoming, and (b) the simple materiality with consciousness as condition in both cases among the non-percipient, and in the course of an existence in the five-constituent becoming, and (c) the [combined] mentality-materiality [561] with consciousness as condition in both cases in the five-constituent becoming. All that mentality and materiality and mentality-materiality should be understood as “mentality-materiality with consciousness as condition,” including them under mentality-materiality according to the method that allows any one part to represent any remaining one of its kind. 38 |
Asaññesu viññāṇābhāvā ayuttanti ce, nāyuttaṃ. |
198. Is this correct in view of the absence of consciousness in non-percipient beings? —It is not incorrect. |
Idampi, |
For: |
Nāmarūpassa yaṃ hetu, viññāṇaṃ taṃ dvidhā mataṃ; |
This consciousness, as cause of mind And matter, is twice reckoned: |
Vipākamavipākañca, yuttameva yato idaṃ. |
Result, and also not-result. Wherefore this is correctly said. |
Yañhi nāmarūpassa hetu viññāṇaṃ, taṃ vipākāvipākabhedato dvedhā mataṃ. |
199. The consciousness that is the cause of mentality-materiality is reckoned to be twofold classed as resultant and not resultant. |
Idañca asaññasattesu kammasamuṭṭhānattā pañcavokārabhave pavattaabhisaṅkhāraviññāṇapaccayā rūpaṃ. |
And since in the case of non-percipient beings materiality is originated by kamma, it has as its condition kamma-formation consciousness that occurred in the five-constituent becoming. |
Tathā pañcavokāre pavattiyaṃ kusalādicittakkhaṇe kammasamuṭṭhānanti yuttameva idaṃ. |
This applies also to the kamma-originated materiality arising in the course of an existence in the five-constituent becoming at the moment of profitable or any other consciousness. So this is correct. |
Evaṃ saṅgahatopettha viññātabbo vinicchayo. |
This is how the exposition can also be known here “by inclusion. ” |
640.Paccayanayāti ettha hi, |
200. 4. By manner of condition: here: |
Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo; |
Resultant-consciousness conditions Mentality first in nine ways, |
Vatthurūpassa navadhā, sesarūpassa aṭṭhadhā. |
Then basis matter in nine ways, And other matter in eight ways; |
Abhisaṅkhāraviññāṇaṃ, hoti rūpassa ekadhā; |
Formation-consciousness conditions This matter in a single way. |
Tadaññaṃ pana viññāṇaṃ, tassa tassa yathārahaṃ. |
The rest of consciousness conditions This matter as the case may be. |
Yañhetaṃ paṭisandhiyaṃ pavattiyaṃ vā vipākasaṅkhātaṃ nāmaṃ, tassa rūpamissassa vā amissassa vā paṭisandhikaṃ vā aññaṃ vā vipākaviññāṇaṃ sahajātaaññamaññanissayasampayuttavipākāhārindriyaatthiavigatapaccayehi navadhā paccayo hoti. |
201. Rebirth-linking or some other kind of resultant consciousness is a condition in nine ways, as conascence, mutuality, support, association, kamma- result, nutriment, faculty, presence, and non-disappearance conditions, either at rebirth-linking or in the course of an existence, for that mentality called resultant, whether mixed with materiality or not. |
Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākāhārindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. |
At rebirth-linking it is a condition in nine ways, as conascence, mutuality, support, kamma-result, nutriment, faculty, dissociation, presence, and non-disappearance conditions, for the materiality of the physical [heart-] basis. |
Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti. |
It is a condition in eight ways, namely, as the above conditions omitting the mutuality condition, for materiality other than the materiality of the physical basis. |
Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa vā pañcavokārabhave vā kammajassa rūpassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. |
Kamma-formation consciousness is a condition in one way only, as decisive- support condition, for the materiality of non-percipient beings, or for the kamma- born materiality in the five-constituent becoming, according to the Suttanta method. |
Avasesaṃ paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. |
All the remaining kinds of consciousness from the time of the first life- continuum [consciousness following rebirth-linking] onwards should be understood as a condition for some kind of mentality-materiality as appropriate. |
Vitthārato pana tassa paccayanaye dassiyamāne sabbāpi paṭṭhānakathā vitthāretabbā hotīti na naṃ ārabhāma. |
But since the whole contents of the Paṭṭhāna must be cited in order to show how it acts in detail, we do not undertake that. |
Tattha siyā – kathaṃ panetaṃ jānitabbaṃ "paṭisandhināmarūpaṃ viññāṇapaccayā hotī"ti? |
202. Here it may be asked: “But how is it to be known [562] that the mentality- materiality of rebirth-linking has consciousness as its condition?” |
Suttato yuttito ca. |
From the suttas and from logic. |
Sutte hi "cittānuparivattino dhammā"tiādinā (dha. sa. dukamātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā siddhā. |
For in the suttas it is established in many places that feeling, etc., have consciousness as condition in the way beginning, “States with parallel occurrence through consciousness” (Dhs §1522). |
Yuttito pana, |
But as to logic: |
Cittajena hi rūpena, idha diṭṭhena sijjhati; |
From matter seen here to be born Of consciousness a man can tell |
Adiṭṭhassāpi rūpassa, viññāṇaṃ paccayo iti. |
That consciousness is a condition For matter when unseen as well. |
Citte hi pasanne appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni. |
Whether consciousness likes it or not, [certain] material instances are seen to arise in conformity with it. |
Diṭṭhena ca adiṭṭhassa anumānaṃ hotīti iminā idha diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotīti jānitabbametaṃ. |
And the unseen is inferred from the seen. So it can be known, by means of the consciousness-born materiality that is seen, that consciousness is also a condition for the unseen materiality of rebirth-linking. |
Kammasamuṭṭhānassāpi hi tassa cittasamuṭṭhānasseva viññāṇapaccayatā paṭṭhāne āgatāti. |
For it is said in the Paṭṭhāna that, like the consciousness-originated, also the kamma-originated has consciousness as its condition (see Paṭṭh I 172–73). |
Evaṃ paccayanayatopettha viññātabbo vinicchayoti. |
This is how the exposition should be known “by manner of condition. ” |
Ayaṃ "viññāṇapaccayā nāmarūpa"nti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause “With consciousness as condition, mentality-materiality. ” |
Nāmarūpapaccayāsaḷāyatanapadavitthārakathā Table view Original pali |
641.Nāmarūpapaccayā saḷāyatanapade – |
203. As to the clause “With mentality-materiality as condition, the sixfold base”: |
Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ; |
Three aggregates are “mind”; the basis, Primaries, and the rest are “matter”: |
Katekasesaṃ taṃ tassa, tādisasseva paccayo. |
And while all that conditions this A part can represent the rest. |
Yañhetaṃ saḷāyatanasseva paccayabhūtaṃ nāmarūpaṃ, tattha nāmanti vedanādikkhandhattayaṃ, rūpaṃ pana sasantatipariyāpannaṃ niyamato cattāri bhūtāni cha vatthūni jīvitindriyanti evaṃ bhūtavatthādikaṃ matanti veditabbaṃ. |
204. In the case of the mentality-materiality that is here a condition for the sixfold base, mentality is the three aggregates beginning with feeling, while materiality should be understood as that included in one’s own continuity stated thus “primaries and the rest are ‘matter’,” that is to say, the four primaries, six physical bases, and life faculty, [since they are conditioning factors] invariably. |
Taṃ pana nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ katekasesaṃ chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti evaṃ katekasesasseva saḷāyatanassa paccayoti veditabbaṃ. |
But this mentality and this materiality and this mentality-materiality, each one representing the rest as “mentality-materiality,” should be understood as a condition for the sixfold base consisting of the sixth base and the sixfold base each one representing the rest as the “sixfold base.” |
Kasmā? |
Why? |
Yasmā āruppe nāmameva paccayo, tañca chaṭṭhāyatanasseva na aññassa. |
Because in the immaterial becoming there is only mentality as a condition, and that is a condition only for the sixth base, [namely, the mind base,] not for any other. |
"Nāmapaccayā chaṭṭhāyatana"nti (vibha. 322) hi vibhaṅge vuttaṃ. |
For it is said in the Vibhaṅga, “With mentality as condition, the sixth base” (Vibh 179). |
Tattha siyā – kathaṃ panetaṃ jānitabbaṃ "nāmarūpaṃ saḷāyatanassa paccayo"ti? |
205. Here it may be asked: “But how is it to be known that mentality-materiality is a condition for the sixfold base?” |
Nāmarūpabhāve bhāvato. |
Because the latter exists when mentality- materiality exists. |
Tassa tassa hi nāmassa rūpassa ca bhāve taṃ taṃ āyatanaṃ hoti, na aññathā. |
For a given base exists when a given kind of mentality and materiality exists, not otherwise. |
Sā panassa tabbhāvabhāvitā paccayanayasmiṃ yeva āvibhavissati. |
But the way in which the one comes to exist when the other does will be explained below in the section dealing with how it is a condition. |
Tasmā, |
Therefore: |
Paṭisandhiyā pavatte vā, hoti yaṃ yassa paccayo; |
A wise man should contrive to tell Which one conditions which, and how, At rebirth and in life as well;” |
Yathā ca paccayo hoti, tathā neyyaṃ vibhāvinā. |
|
Tatrāyamatthadīpanā – |
206. Herein what follows illustrates the meaning. |
Nāmameva hi āruppe, paṭisandhipavattisu; |
In immaterial rebirth And life the mind alone will come |
Paccayo sattadhā chadhā, hoti taṃ avakaṃsato. |
In seven ways and six to be Condition at the minimum. |
Kathaṃ? |
207. How? |
Paṭisandhiyaṃ tāva avakaṃsato sahajātaaññamaññanissayasampayuttavipākaatthiavigatapaccayehi sattadhā nāmaṃ chaṭṭhāyatanassa paccayo hoti. |
In rebirth-linking, firstly, mentality is a condition in seven ways at the minimum, as conascence, mutuality, support, association, kamma-result, presence, and non-disappearance conditions, for the sixth base. |
Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo. |
Some mentality, however, is a condition, as root-cause condition [that is, greed, etc.,] and some as nutriment condition [that is, contact and mental volition]. So it is also a condition in other ways. It is by the [two latter] that the maximum and minimum should be understood. |
Pavattepi vipākaṃ vuttanayeneva paccayo hoti, itaraṃ pana avakaṃsato vuttappakāresu paccayesu vipākapaccayavajjehi chahi paccayehi paccayo hoti. |
In the course of an existence, too, resultant mentality is a condition as already stated. But the other [non-resultant] kind is a condition in six ways at minimum, as the aforesaid conditions except for kamma-result condition. |
Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo. |
Some, however, are a condition, as root-cause condition, and some as nutriment condition. So it is also a condition in other ways. It is by these that the maximum and minimum should be understood. |
Aññasmimpi bhave nāmaṃ, tatheva paṭisandhiyaṃ; |
208. In five-constituent becoming At rebirth, mind in the same ways |
Chaṭṭhassa itaresaṃ taṃ, chahākārehi paccayo. |
Acts as condition for the sixth, And for the others in six ways. |
Āruppato hi aññasmimpi pañcavokārabhave taṃ vipākanāmaṃ hadayavatthuno sahāyaṃ hutvā chaṭṭhassa manāyatanassa yathā āruppe vuttaṃ, tatheva avakaṃsato sattadhā paccayo hoti. |
209. Besides the immaterial states, also in the five-constituent becoming that resultant mentality, in association with the heart-basis, is a condition in seven ways at the minimum for the sixth, the mind base, in the same way as was said with respect to the immaterial states. |
Itaresaṃ pana taṃ pañcannaṃ cakkhāyatanādīnaṃ catumahābhūtasahāyaṃ hutvā sahajātanissayavipākavippayuttaatthiavigatavasena chahākārehi paccayo hoti. |
But in association with the four primary elements, it is a condition in six ways, as conascence, support, kamma-result, dissociation, presence, and non-disappearance conditions, for the other five beginning with the eye base. |
Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo. |
Some, however, are a condition as root-cause condition, and some as nutriment condition. It is by these that the maximum and minimum should be understood. |
Pavattepi tathā hoti, pākaṃ pākassa paccayo; |
210. Result is for result condition During a life in the same ways; |
Apākaṃ avipākassa, chadhā chaṭṭhassa paccayo. |
While non-result the non-resultant Sixth conditions in six ways. |
Pavattepi hi pañcavokārabhave yathā paṭisandhiyaṃ, tatheva vipākanāmaṃ vipākassa chaṭṭhāyatanassa avakaṃsato sattadhā paccayo hoti. |
211. For, as in rebirth-linking, so also in the course of an existence in the five- constituent becoming, resultant mentality is a condition in the seven ways at minimum for the resultant sixth base. |
Avipākaṃ pana avipākassa chaṭṭhassa avakaṃsatova tato vipākapaccayaṃ apanetvā chadhā paccayo hoti. |
But non-resultant mentality is a condition in six ways at minimum for the non-resultant sixth base, leaving out kamma- result condition. |
Vuttanayeneva panettha ukkaṃsāvakaṃso veditabbo. |
The maximum and minimum should be understood in the way already stated. |
Tattheva sesapañcannaṃ, vipākaṃ paccayo bhave; |
212. And during life, result conditions The other five in fourfold way; |
Catudhā avipākampi, evameva pakāsitaṃ. |
The non-resultant kind can be Explained in the aforesaid way. |
Tattheva hi pavatte sesānaṃ cakkhāyatanādīnaṃ pañcannaṃ cakkhupasādādivatthukaṃ itarampi vipākanāmaṃ pacchājātavippayuttaatthiavigatapaccayehi catudhā paccayo hoti. |
213. Again, in the course of an existence, the other resultant mentality, which has as its physical basis the eye sensitivity, etc., is a condition in four ways, as postnascence, dissociation, presence, and non-disappearance conditions, for the rest of the five beginning with the eye base. |
Yathā ca vipākaṃ, avipākampi evameva pakāsitaṃ. |
And as the resultant, so also the non-resultant is explained; |
Tasmā kusalādibhedampi tesaṃ catudhā paccayo hotīti veditabbaṃ. |
therefore [the mentality] classed as profitable, etc., should be understood as their condition in four ways. |
Evaṃ tāva nāmameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ. |
This, firstly, is how it should be understood what bases mentality alone is a condition for in rebirth-linking and in the course of an existence, and how it is a condition. |
Rūpaṃ panettha āruppe, bhave bhavati paccayo; |
214. Not even for a single base In immaterial becoming |
Na ekāyatanassāpi, pañcakkhandhabhave pana. |
Is matter a condition here. But in five-aggregate becoming |
Rūpato sandhiyaṃ vatthu, chadhā chaṭṭhassa paccayo; |
Basis as matter is condition At rebirth in a sixfold way |
Bhūtāni catudhā honti, pañcannaṃ avisesato. |
For the sixth base; the primaries Are for the five in fourfold way. |
Rūpato hi paṭisandhiyaṃ vatthurūpaṃ chaṭṭhassa manāyatanassa sahajātaaññamaññanissayavippayuttaatthiavigatapaccayehi chadhā paccayo hoti. |
215. As to matter, the materiality of the physical [heart-] basis is a condition in rebirth-linking in six ways, as conascence, mutuality, support, dissociation, presence, and non-disappearance conditions, for the sixth, the mind base. |
Cattāri pana bhūtāni avisesato paṭisandhiyaṃ pavatte ca yaṃ yaṃ āyatanaṃ uppajjati, tassa tassa vasena pañcannampi cakkhāyatanādīnaṃ sahajātanissayaatthiavigatapaccayehi catudhā paccayā honti. |
But the four primaries are in general, that is to say, in rebirth-linking and in the course of an existence, conditions in four ways, as conascence, support, presence, and non-disappearance conditions, for any of the five bases beginning with the eye, whenever they arise. |
Tidhā jīvitametesaṃ, āhāro ca pavattiyaṃ; |
216. Life and in lifetime food as well. Conditions five in threefold way; |
Tāneva chadhā chaṭṭhassa, vatthu tasseva pañcadhā. |
These five, the sixth in sixfold way; Basis, the sixth in fivefold way. |
Etesaṃ pana cakkhādīnaṃ pañcannaṃ paṭisandhiyaṃ pavatte ca atthi avigataindriyavasena rūpajīvitaṃ tidhā paccayo hoti. |
217. But in rebirth-linking and in the course of an existence the material life [faculty] is a condition in three ways, as presence, non-disappearance, and faculty conditions, for these five beginning with the eye. |
Āhāro ca atthiavigatāhāravasena tividhā paccayo hoti, so ca kho ye sattā āhārūpajīvino, tesaṃ āhārānugate kāye pavattiyaṃyeva, no paṭisandhiyaṃ. |
Nutriment too is a condition in three ways, as presence, non-disappearance, and nutriment conditions, and that is so in the course of an existence, not in rebirth-linking, and applies when the bodies of beings subsisting on nutriment are suffused with the nutriment. |
Tāni pana pañca cakkhāyatanādīni chaṭṭhassa cakkhu sotaghānajivhākāyaviññāṇasaṅkhātassa manāyatanassa nissayapurejātaindriyavippayuttaatthiavigatavasena chahākārehi paccayā honti pavatte, no paṭisandhiyaṃ. |
In the course of an existence, not in rebirth-linking, those five bases beginning with the eye are conditions in six ways, as support, prenascence, faculty, dissociation, presence and non-disappearance conditions, for [that part of] the sixth, the mind base, comprising eye-, ear-, nose-, tongue-, and body-consciousness. |
Ṭhapetvā pana pañcaviññāṇāni tasseva avasesamanāyatanassa vatthurūpaṃ nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hoti pavatteyeva, no paṭisandhiyaṃ. |
But in the course of an existence, not at rebirth-linking, the materiality of the [heart- ] basis is a condition in five ways, as support, prenascence, dissociation, presence, and non-disappearance conditions, for the remaining mind base apart from the five consciousnesses. |
Evaṃ rūpameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ. |
This is how it should be understood what bases materiality alone is a condition for in rebirth-linking and in the course of an existence, and how it is a condition. |
Nāmarūpaṃ panubhayaṃ, hoti yaṃ yassa paccayo; |
218. Which mind-cum-matter combination Is a condition for which kind |
Yathā ca tampi sabbattha, viññātabbaṃ vibhāvinā. |
And how it is so in each case, A wise man should now seek to find. |
Seyyathidaṃ. |
219. For example, |
Paṭisandhiyaṃ tāva pañcavokārabhave khandhattayavatthurūpasaṅkhātaṃ nāmarūpaṃ chaṭṭhāyatanassa sahajātaaññamaññanissayavipākasampayuttavippayuttaatthiavigatapaccayādīhi paccayo hotīti. |
firstly, in rebirth-linking in the five-constituent becoming, the mentality-materiality, in other words, the trio of aggregates with the materiality of the [heart-] basis, is a condition, as conascence, mutuality, support, kamma- result, association, dissociation, presence, and non-disappearance conditions, etc., for the sixth, the mind base. |
Idamettha mukhamattaṃ. |
This is merely the heading; |
Vuttanayānusārena pana sakkā sabbaṃ yojetunti na ettha vitthāro dassitoti. |
but since it can all be construed in the way already stated, the detail is not given here. |
Ayaṃ "nāmarūpapaccayā saḷāyatana"nti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause “With mentality-materiality as condition, the sixfold base. |
Saḷāyatanapaccayāphassapadavitthārakathā Table view Original pali |
642.Saḷāyatanapaccayā phassapade – |
220. As to the clause “With the sixfold base as condition, contact”: |
Saḷeva phassā saṅkhepā, cakkhusamphassaādayo; |
Contact is briefly of six kinds With eye-contact and others too; |
Viññāṇamiva bāttiṃsa, vitthārena bhavanti te. |
According to each consciousness It is in detail thirty-two. |
Saṅkhepena hi saḷāyatanapaccayā phassoti cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphassoti ime cakkhusamphassādayo cha eva phassā bhavanti. |
221. Briefly, with the clause “With the sixfold base as condition, contact,” there are only the six kinds beginning with eye-contact, that is to say, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. |
Vitthārena pana cakkhusamphassādayo pañca kusalavipākā, pañca akusalavipākāti dasa, sesā bāvīsati-lokiyavipākaviññāṇasampayuttā ca bāvīsatīti evaṃ sabbepi saṅkhārapaccayā vuttaviññāṇamiva bāttiṃsa honti. |
But in detail the five profitable resultant and the five unprofitable resultant beginning with eye-contact make ten; the rest, which are associated with the twenty-two kinds of mundane resultant consciousness, make twenty-two. So all these come to thirty-two ((34)–(65)), like the consciousness with formations as condition given above. |
Yaṃ panetassa bāttiṃsavidhassāpi phassassa paccayo saḷāyatanaṃ, tattha, |
222. But as to the sixfold base that is a condition for this thirty-twofold contact. Herein: |
Chaṭṭhena saha ajjhattaṃ, cakkhādiṃ bāhirehipi; |
Some wise men take the sixfold base To be the five internal bases |
Saḷāyatanamicchanti, chahi saddhiṃ vicakkhaṇā. |
With the sixth; but others count These plus the six external bases. |
Tattha ye tāva "upādiṇṇakapavattikathā aya"nti sakasantatipariyāpannameva paccayaṃ paccayuppannañca dīpenti, te "chaṭṭhāyatanapaccayā phasso"ti (vibha. 322) pāḷianusārato āruppe chaṭṭhāyatanañca, aññattha sabbasaṅgahato saḷāyatanañca phassassa paccayoti ekadesasarūpekasesaṃ katvā chaṭṭhena saha ajjhattaṃ cakkhādiṃ saḷāyatananti icchanti. |
223. Herein, firstly, there are those who take this to be an exposition of the occurrence of what is clung to, [that is, kammically-acquired aggregates,] and they maintain that the conditioning [bases] and the conditionally-arisen [contact] are only what is included in one’s own continuity. They take any one part to represent any remaining one of its kind, since the condition for contact in the immaterial states is the sixth base [only], according to the text “With the sixth base as condition, contact” (Vibh 179), and elsewhere it is the sixfold base inclusively. So they have it that “sixfold base” means the internal [five] beginning with the eye plus the sixth (mind) base. |
Tañhi chaṭṭhāyatanañca saḷāyatanañca saḷāyatanantveva saṅkhaṃ gacchati. |
For that sixth base and that sixfold base are styled “sixfold base. ” |
Ye pana paccayuppannameva ekasantatipariyāpannaṃ dīpenti, paccayaṃ pana bhinnasantānampi, te yaṃ yaṃ āyatanaṃ phassassa paccayo hoti, taṃ sabbampi dīpentā bāhirampi pariggahetvā tadeva chaṭṭhena saha ajjhattaṃ bāhirehipi rūpāyatanādīhi saddhiṃ saḷāyatananti icchanti. |
But there are those who maintain that it is only the conditionally-arisen [contact] that is contained in a single continuity, while the conditioning [bases] are contained in separate [that is, past] continuities as well. They maintain that all and any such bases are a condition for contact, and they include also the [six] external ones. So they have it that “sixfold base” means the same internal [five] plus the sixth plus the external ones beginning with visible data. |
Tampi hi chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti etesaṃ ekasese kate saḷāyatanantveva saṅkhaṃ gacchati. |
For that sixth base and that [partial] sixfold base and the sixfold base along with these [external ones] each representing the rest [566] are styled sixfold base too. |
Etthāha – na sabbāyatanehi eko phasso sambhoti, nāpi ekamhā āyatanā sabbe phassā, ayañca saḷāyatanapaccayā phassoti ekova vutto, so kasmāti. |
224. Here it may be asked: “One kind of contact does not derive from all the bases, nor all the kinds of contact from one base. And yet ‘With the sixfold base as condition, contact’ is said in the singular. Why is that? ” |
Tatridaṃ vissajjanaṃ – saccametaṃ, sabbehi eko, ekamhā vā sabbe na sambhonti, sambhoti pana anekehi eko. |
225. Here is the answer: It is true that neither is one derived from all nor all from one. However, one is derived from many. |
Yathā cakkhusamphasso cakkhāyatanā rūpāyatanā cakkhuviññāṇasaṅkhātā manāyatanā avasesasampayuttadhammāyatanā cāti evaṃ sabbattha yathānurūpaṃ yojetabbaṃ. |
For eye-contact is derived from the eye base, from the visible-data base, from the mind base reckoned as eye- consciousness, and from the mental-datum base consisting of the remaining associated states. And each case should be construed as appropriate in this way. |
Tasmā eva hi, |
Therefore: |
Ekopanekāyatanappabhavo iti dīpito; |
Though stated in the singular, He shows therewith in all such cases |
Phassoyaṃ ekavacananiddesenīdha tādinā. |
That this contact, though only one, Is yet derived from several bases. |
Ekavacananiddesenāti saḷāyatanapaccayā phassoti iminā ekavacananiddesena anekehi āyatanehi eko phasso hotīti tādinā dīpitoti attho. |
Though stated in the singular: the meaning is, by this statement in the singular that “With the sixfold base as condition, contact,” it is pointed out by the Blessed One (Tādin) that contact, which is of one kind, comes into being from many bases. |
Āyatanesu pana, |
226. But as regards these bases: |
Chadhā pañca tato ekaṃ, navadhā bāhirāni cha; |
Five in six ways; and after that One in nine ways; the external six |
Yathāsambhavametassa, paccayatte vibhāvaye. |
As contact’s conditionality According to each case we fix. |
Tatrāyaṃ vibhāvanā – cakkhāyatanādīni tāva pañca cakkhusamphassādibhedato pañcavidhassa phassassa nissayapurejātindriyavippayuttaatthiavigatavasena chadhā paccayā honti. |
227. Here is the explanation: firstly, the five consisting of the eye base, etc., are conditions in six ways, as support, prenascence, faculty, dissociation, presence, and non-disappearance conditions, for contact classed in five ways as eye- contact, and so on. |
Tato paraṃ ekaṃ vipākamanāyatanaṃ anekabhedassa vipākamanosamphassassa sahajātaaññamaññanissayavipākāhāraindriyasampayuttaatthiavigatavasena navadhā paccayo hoti. |
After that, the single resultant mind base is a condition in nine ways, as conascence, mutuality, support, result, nutriment, faculty, association, presence, and non-disappearance conditions, for the variously- classed resultant mind contact. |
Bāhiresu pana rūpāyatanaṃ cakkhusamphassassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti. |
But in the case of the external bases, the visible- data base is a condition in four ways, as object, prenascence, presence, and non- disappearance conditions, for eye-contact. |
Tathā saddāyatanādīni sotasamphassādīnaṃ. |
Likewise the sound base, etc., respectively for ear-contact, and so on. |
Manosamphassassa pana tāni ca dhammāyatanañca tathā ca ārammaṇapaccayamatteneva cāti evaṃ bāhirāni cha yathāsambhavametassa paccayatte vibhāvayeti. |
But these and mental data as object are conditions likewise, and as object condition too, for mind-contact, so “the external six as contact’s conditionality according to each case we fix. ” |
Ayaṃ "saḷāyatanapaccayā phasso"ti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause “With the sixfold base as condition, contact. |
Phassapaccayāvedanāpadavitthārakathā Table view Original pali |
643.Phassapaccayā vedanāpade – |
228. As to the clause “With contact as condition, feeling”: |
Dvārato vedanā vuttā, cakkhusamphassajādikā; |
Feelings, when named by way of door “Eye-contact-born” and all the rest, |
Saḷeva tā pabhedena, ekūnanavutī matā. |
Are only six; but then they are At nine and eighty sorts assessed. |
Etassapi padassa vibhaṅge "cakkhusamphassajā vedanā. |
229. In the analysis of this clause [in the Vibhaṅga] only six kinds of feeling according to door are given thus, “Eye-contact-born feeling, |
Sota… ghāna… jivhā… kāya… manosamphassajā vedanā"ti (vibha. 231) evaṃ dvārato saḷeva vedanā vuttā, tā pana pabhedena ekūnanavutiyā cittehi sampayuttattā ekūnanavuti matā. |
ear-, nose-, tongue-, body-, mind-contact-born feeling” (Vibh 136). Still, when classed according to association with the eighty-nine kinds of consciousness, they are “at nine and eighty sorts assessed. ” |
Vedanāsu panetāsu, idha bāttiṃsa vedanā; |
230. But from the nine and eighty feelings Thirty-two, no more, appear |
Vipākacittayuttāva, adhippetāti bhāsitā. |
Associated with result, And only those are mentioned here. |
Aṭṭhadhā tattha pañcannaṃ, pañcadvāramhi paccayo; |
Herein, contact in the five doors Conditions five in eightfold way, |
Sesānaṃ ekadhā phasso, manodvārepi so tathā. |
And single way the rest; it acts In the mind door in the same way. |
Tattha hi pañcadvāre cakkhupasādādivatthukānaṃ pañcannaṃ vedanānaṃ cakkhusamphassādiko phasso sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. |
231. Herein, in the five doors contact beginning with eye-contact is a condition in eight ways, as conascence, mutuality, support, result, nutriment, association, presence, and non-disappearance conditions, for the five kinds of feeling that have respectively eye sensitivity, etc., as their physical basis. |
Sesānaṃ pana ekekasmiṃ dvāre sampaṭicchanasantīraṇatadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so cakkhusamphassādiko phasso upanissayavasena ekadhāva paccayo hoti. |
But that contact beginning with eye-contact is a condition in one way only, as decisive-support condition, for the rest of resultant feeling in the sense sphere occurring in each door as receiving, investigation and registration. |
Manodvārepi so tathāti manodvārepi hi tadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so sahajātamanosamphassasaṅkhāto phasso tatheva aṭṭhadhā paccayo hoti, paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānampi. |
232. In the mind door in the same way: the contact called conascent mind-contact is also a condition in the same eight ways for sense-sphere resultant feeling occurring as registration in the mind door, and so also for the kinds of resultant feeling in the three planes occurring with rebirth-linking, life-continuum and death. |
Yā pana tā manodvāre tadārammaṇavasena pavattā kāmāvacaravedanā, tāsaṃ manodvārāvajjanasampayutto manosamphasso upanissayavasena ekadhāva paccayo hotīti. |
But the mind-contact associated with mind-door adverting is a condition in one way only, as decisive-support condition, for the kinds of feeling that occur in the mind door as registration in the sense sphere. |
Ayaṃ "phassapaccayā vedanā"ti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause “With contact as condition, feeling. |
Vedanāpaccayātaṇhāpadavitthārakathā Table view Original pali |
644.Vedanāpaccayā taṇhāpade – |
233. As regards the clause “With feeling as condition, craving”: |
Rūpataṇhādibhedena, cha taṇhā idha dīpitā; |
Six cravings, for things visible and all the rest, are treated here; |
Ekekā tividhā tattha, pavattākārato matā. |
And each of these, when it occurs, Can in one of three modes appear. |
Imasmiṃ hi pade seṭṭhiputto brāhmaṇaputtoti pitito nāmavasena putto viya "rūpataṇhā. |
234. called after their objects, as a son is called after his father “banker’s son,” “brahman’s son" as “visible-data craving, |
Sadda… gandha… rasa… phoṭṭhabba… dhammataṇhā"ti (vibha. 232) ārammaṇato nāmavasena vibhaṅge cha taṇhā dīpitā. |
sound, odour, flavour, tangible-data, and mental-data craving” (Vibh 136), Six kinds of craving are shown in the analysis of this clause [in the Vibhaṅga]. |
Tāsu pana taṇhāsu ekekā taṇhā pavattiākārato kāmataṇhā, bhavataṇhā, vibhavataṇhāti evaṃ tividhā matā. |
” Each of these six kinds of craving is reckoned threefold according to its mode of occurrence as craving for sense desires, craving for becoming, or craving for non-becoming. |
Rūpataṇhāyeva hi yadā cakkhussa āpāthamāgataṃ rūpārammaṇaṃ kāmassādavasena assādayamānā pavattati, tadā kāmataṇhā nāma hoti. |
235. When visible-data craving occurs enjoying with sense-desire enjoyment a visible datum as object that has come into the focus of the eye, it is called craving for sense desires. |
Yadā tadevārammaṇaṃ "dhuvaṃ sassata"nti pavattāya sassatadiṭṭhiyā saddhiṃ pavattati, tadā bhavataṇhā nāma hoti. |
But when [that same visible-data craving] occurs along with the eternity view that assumes that same object to be lasting and eternal, [568] it is called craving for becoming; |
Sassatadiṭṭhisahagato hi rāgo bhavataṇhāti vuccati. |
for it is the greed accompanying the eternity view that is called craving for becoming. |
Yadā pana tadevārammaṇaṃ "ucchijjati vinassatī"ti pavattāya ucchedadiṭṭhiyā saddhiṃ pavattati, tadā vibhavataṇhā nāma hoti. |
When it occurs along with the annihilation view that assumes that same object to break up and be destroyed, it is called craving for non-becoming; |
Ucchedadiṭṭhisahagato hi rāgo vibhavataṇhāti vuccati. |
for it is the greed accompanying the annihilation view that is called craving for non-becoming. |
Esa nayo saddataṇhādīsupīti. |
So also in the case of craving for sounds, and so on. |
Etā aṭṭhārasa taṇhā honti. |
These amount to eighteen kinds of craving. |
Tā ajjhattarūpādīsu aṭṭhārasa, bahiddhā aṭṭhārasāti chattiṃsa. |
The eighteen with respect to one’s own visible data (one’s own appearance), etc., and eighteen with respect to external [visible data (another’s appearance), etc.,] together make thirty-six kinds. |
Iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasataṃ taṇhā honti. |
Thirty-six in the past, thirty-six in the future, and thirty-six in the present, make one-hundred-and-eight kinds of craving. |
Tā puna saṅkheppamāṇā rūpādiārammaṇavasena cha, kāmataṇhādivasena vā tissova taṇhā hontīti veditabbā. |
When these are reduced again, they should be understood to amount to the six kinds only with visible data, etc., as object; and these, to three only, as craving for sense desires, and so on. |
Yasmā panime sattā puttaṃ assādetvā putte mamattena dhātiyā viya rūpādiārammaṇavasena uppajjamānaṃ vedanaṃ assādetvā vedanāya mamattena rūpādiārammaṇadāyakānaṃ cittakāra-gandhabba-gandhika-sūda-tantavāyarasāyanavidhāyakavejjādīnaṃ mahāsakkāraṃ karonti. |
236. Out of selfish affection for feeling after taking pleasure in it when it arises through a visible datum as object, etc., these beings accord much honour to painters, musicians, perfumers, cooks, weavers, distillers of elixirs,39 physicians, etc., who furnish respectively visible data as object, etc., just as out of affection for a child they reward the child’s nurse after taking pleasure in the child. |
Tasmā sabbāpesā vedanāpaccayā taṇhā hotīti veditabbā. |
That is why it should be understood that these three kinds of craving have feeling as their condition. |
Yasmā cettha adhippetā, vipākasukhavedanā; |
237. What is intended here is but Resultant pleasant feeling; hence |
Ekāva ekadhāvesā, tasmā taṇhāya paccayo. |
’Tis a condition in one way For all this craving’s occurrence. |
Ekadhāti upanissayapaccayeneva paccayo hoti. |
In one way: it is a condition as decisive-support condition only. |
Yasmā vā, |
238. Or alternatively: |
Dukkhī sukhaṃ patthayati, sukhī bhiyyopi icchati; |
A man in pain for pleasure longs, And finding pleasure, longs for more; |
Upekkhā pana santattā, sukhamicceva bhāsitā. |
The peace of equanimity Is counted pleasure too; therefore |
Taṇhāya paccayā tasmā, honti tissopi vedanā; |
Since all three feelings thus can be Conditions for all kinds of craving. |
Vedanāpaccayā taṇhā, iti vuttā mahesinā. |
The Greatest Sage announced the law “With feeling as condition, craving,” |
Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā; |
Though feeling is condition, still Without inherent tendency |
Hoti tasmā na sā hoti, brāhmaṇassa vusīmatoti. |
No craving can arise, and so From this the perfect saint is free. 40 |
Ayaṃ "vedanāpaccayā taṇhā"ti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause “With feeling as condition, craving. |
Taṇhāpaccayāupādānapadavitthārakathā Table view Original pali |
645.Taṇhāpaccayā upādānapade – |
239. As regards the clause “With craving as condition, clinging”: |
Upādānāni cattāri, tāni atthavibhāgato; |
Four clingings need to be explained (1) As to analysis of meaning, |
Dhammasaṅkhepavitthārā, kamato ca vibhāvaye. |
(2) As to the brief and full account Of states, (3) and also as to order. |
Tatrāyaṃ vibhāvanā – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānanti imāni tāvettha cattāri upādānāni. |
240. Herein, this is the explanation: firstly, there are these four kinds of clinging here, namely, sense-desire clinging, [false-] view clinging, rules-and-vows clinging, and self-doctrine clinging. |
Tesaṃ ayaṃ atthavibhāgo – vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcātipi kāmupādānaṃ. |
241. 1. The analysis of meaning is this: it clings to the kind of sense-desire called sense-desire’s physical object (see Ch. IV, n. 24), thus it is sense-desire clinging. Also, it is sense-desire and it is clinging, thus it is sense-desire clinging. |
Upādānanti daḷhaggahaṇaṃ. |
Clinging (upādāna) is firm grasping; |
Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya. |
for here the prefix upa has the sense of firmness, as in upāyāsa (great misery—see §48) and upakuṭṭha (great pox),41 and so on. |
Tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. |
Likewise, it is [false] view and it is clinging, thus it is [false-] view clinging; |
Diṭṭhiṃ upādiyatīti vā diṭṭhupādānaṃ. |
or, it clings to [false] view, thus it is [false-] view clinging; |
"Sassato attā ca loko cā"tiādīsu (dī. ni. 1.31) hi purimadiṭṭhiṃ uttaradiṭṭhi upādiyati. |
for in [the case of the false view] “The world and self are eternal” (D I 14), etc., it is the latter kind of view that clings to the former. |
Tathā sīlabbataṃ upādiyatīti sīlabbatupādānaṃ. |
Likewise, it clings to rite and ritual, thus it is rules-and- vows clinging; |
Sīlabbatañca taṃ upādānañcātipi sīlabbatupādānaṃ. |
also, it is rite and ritual and it is clinging, thus it is rules-and- vows clinging; |
Gosīlagovatādīni hi "evaṃ suddhī"ti abhinivesato sayameva upādānāni. |
for ox asceticism, ox vows, etc. (see M I 387f.), are themselves kinds of clinging, too, because of the misinterpretation (insistence) that purification comes about in this way. |
Tathā vadanti etenāti vādo. |
Likewise, they indoctrinate by means of that, thus that is doctrine; |
Upādiyanti etenāti upādānaṃ. |
they cling by means of that, thus that is clinging. |
Kiṃ vadanti, upādiyanti vā? |
What do they indoctrinate with? What do they cling to? |
Attānaṃ. |
Self. |
Attano vādupādānaṃ attavādupādānaṃ. |
The clinging to doctrines of self is self-doctrine clinging. |
Attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. |
Or by means of that they cling to a self that is a mere doctrine of self; thus that is self-doctrine clinging. |
Ayaṃ tāva tesaṃ atthavibhāgo. |
This, firstly, is the “analysis of meaning. ” |
Dhammasaṅkhepavitthāre pana kāmupādānaṃ tāva "tattha katamaṃ kāmupādānaṃ? |
242. 2. But as regards the brief and full account of states, firstly, “Herein, what is sense-desire clinging? |
Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ, idaṃ vuccati kāmupādāna"nti (dha. sa. 1220; vibha. 938) āgatattā saṅkhepato taṇhādaḷhattaṃ vuccati. |
That which in the case of sense desires is lust for sense desires, greed for sense desires, delight in sense desires, craving for sense desires, fever of sense desires, infatuation with sense desires, committal to sense desires: that is called sense-desire clinging” (Dhs §1214). - in brief sense- desire clinging is called “firmness of craving”. |
Taṇhādaḷhattaṃ nāma purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva. |
“Firmness of craving” is a name for the subsequent craving itself, which has become firm by the influence of previous craving, which acts as its decisive-support condition. |
Keci panāhu "appattavisayapatthanā taṇhā andhakāre corassa hatthappasāraṇaṃ viya, sampattavisayaggahaṇaṃ upādānaṃ tasseva bhaṇḍaggahaṇaṃ viya. |
But some have said: Craving is the aspiring to an object that one has not yet reached, like a thief’s stretching out his hand in the dark; clinging is the grasping of an object that one has reached, like the thief’s grasping his objective. |
Appicchatāsantuṭṭhitāpaṭipakkhā ca te dhammā. |
These states oppose fewness of wishes and contentment |
Tathā pariyesanārakkhadukkhamūlā"ti. |
and so they are the roots of the suffering due to seeking and guarding (see D II 58f.). |
Sesupādānattayaṃ pana saṅkhepato diṭṭhimattameva. |
The remaining three kinds of clinging are in brief simply [false] view. |
Vitthārato pana pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya daḷhabhāvo kāmupādānaṃ. |
243. In detail, however, sense-desire clinging is the firm state of the craving described above as of one-hundred-and-eight kinds with respect to visible data and so on. |
Dasavatthukā micchādiṭṭhi diṭṭhupādānaṃ. |
[False-] view clinging is the ten-based wrong view, |
Yathāha – "tattha katamaṃ diṭṭhupādānaṃ? |
according as it is said: “Herein what is [false-] view clinging? |
Natthi dinnaṃ, natthi yiṭṭhaṃ - pe - sacchikatvā pavedentīti yā evarūpā diṭṭhi - pe - vipariyesaggāho. |
There is no giving, no offering, … [no good and virtuous ascetics and brahmans who have themselves] realized by direct-knowledge and declare this world and the other world: such view as this … such perverse assumption |
Idaṃ vuccati diṭṭhupādāna"nti (dha. sa. 1221; vibha. 938). |
is called [false-]view clinging” (Vibh 375; Dhs §1215). |
Sīlabbatehi suddhīti parāmasanaṃ pana sīlabbatupādānaṃ. |
Rules-and-vows clinging is the adherence [to the view that] purification comes through rules and vows, |
Yathāha – "tattha katamaṃ sīlabbatupādānaṃ? |
according as it is said: “Herein, what is rules- and-vows clinging?… |
Sīlena suddhi, vatena suddhi, sīlabbatena suddhīti yā evarūpā diṭṭhi - pe - vipariyesaggāho. |
That purification comes through a rite, that purification comes through a ritual, [570] that purification comes through a rite and ritual: such view as this … such perverse assumption is |
Idaṃ vuccati sīlabbatupādāna"nti (dha. sa. 1222; vibha. 938). |
called rules-and-vows clinging” (Dhs §1216). |
Vīsativatthukā sakkāyadiṭṭhi attavādupādānaṃ. |
Self-doctrine clinging is the twenty-based [false] view of individuality, |
Yathāha – "tattha katamaṃ attavādupādānaṃ? |
according as it is said: “Herein, what is self-doctrine clinging? |
Idha assutavā puthujjano - pe - sappurisadhamme avinīto rūpaṃ attato samanupassati - pe - vipariyesaggāho, idaṃ vuccati attavādupādāna"nti (dha. sa. 1223; vibha. 938). |
Here the untaught ordinary man … untrained in good men’s Dhamma, sees materiality as self … such perverse assumption is called self-doctrine clinging” (Dhs §1217). |
Ayamettha dhammasaṅkhepavitthāro. |
This is the “brief and full account of states.” |
Kamatoti ettha pana tividho kamo uppattikkamo pahānakkamo desanākkamo ca. |
244. 3. As to order: here order is threefold (see XIV.211), that is to say, order of arising, order of abandoning, and order of teaching. |
Tattha anamatagge saṃsāre imassa paṭhamaṃ uppattīti abhāvato kilesānaṃ nippariyāyena uppattikkamo na vuccati. |
Herein, order of arising of defilements is not meant literally because there is no first arising of defilements in the beginningless round of rebirths. |
Pariyāyena pana yebhuyyena ekasmiṃ bhave attaggāhapubbaṅgamo sassatucchedābhiniveso, tato "sassato ayaṃ attā"ti gaṇhato attavisuddhatthaṃ sīlabbatupādānaṃ, "ucchijjatī"ti gaṇhato paralokanirapekkhassa kāmupādānanti evaṃ paṭhamaṃ attavādupādānaṃ, tato diṭṭhisīlabbatakāmupādānānīti ayametesaṃ ekasmiṃ bhave uppattikkamo. |
But in a relative sense it is this: usually in a single becoming the misinterpretation of (insistence on) eternity and annihilation are preceded by the assumption of a self. After that, when a man assumes that this self is eternal, rules-and-vows clinging arises in him for the purpose of purifying the self. And when a man assumes that it breaks up, thus disregarding the next world, sense-desire clinging arises in him. So self-doctrine clinging arises first, and after that, [false-] view clinging, and rules-and-vows clinging or sense-desire clinging. This, then, is their order of arising in one becoming. |
Diṭṭhupādānādīni cettha paṭhamaṃ pahīyanti sotāpattimaggavajjhattā. |
245. And here [false-] view clinging, etc., are abandoned first because they are eliminated by the path of stream-entry. |
Kāmupādānaṃ pacchā, arahattamaggavajjhattāti ayametesaṃ pahānakkamo. |
Sense-desire clinging is abandoned later because it is eliminated by the path of Arahantship. This is the order of their abandoning. |
Mahāvisayattā pana pākaṭattā ca etesu kāmupādānaṃ paṭhamaṃ desitaṃ. |
246. Sense-desire clinging, however, is taught first among them because of the breadth of its objective field and because of its obviousness. |
Mahāvisayaṃ hi taṃ aṭṭhacittasampayogā, appavisayāni itarāni catucittasampayogā, yebhuyyena ca ālayarāmattā pajāya pākaṭaṃ kāmupādānaṃ, na itarāni. |
For it has a broad objective field because it is associated with eight kinds of consciousness ((22)–(29)). The others have a narrow objective field because they are associated with four kinds of consciousness ((22), (23), (26) and (27)). And usually it is sense-desire clinging that is obvious because of this generation’s love of attachment (see M I 167), not so the other kinds. |
Kāmupādāna vā kāmānaṃ samadhigamatthaṃ kotūhalamaṅgalādibahulo hoti, sāssa diṭṭhīti tadanantaraṃ diṭṭhupādānaṃ, taṃ pabhijjamānaṃ sīlabbataattavādupādānavasena duvidhaṃ hoti. |
One possessed of sense-desire clinging is much given to display and ceremony (see M I 265) for the purpose of attaining sense desires. [False-] view clinging comes next to the [sense-desire clinging] since that [display and ceremony] is a [false-] view of his.42 |
Tasmiṃ dvaye gokiriyaṃ kukkurakiriyaṃ vā disvāpi veditabbato oḷārikanti sīlabbatupādānaṃ paṭhamaṃ desitaṃ. |
And that is then divided in two as rules-and-vows clinging and self-doctrine clinging. And of these two, rules-and-vows clinging is taught first, being gross, because it can be recognized on seeing [it in the forms of] ox practice and dog practice. |
Sukhumattā ante attavādupādānanti ayametesaṃ desanākkamo. |
And self-doctrine clinging is taught last because of its subtlety. This is the “order of teaching. ” |
Taṇhā ca purimassettha, ekadhā hoti paccayo; |
247. For the first in a single way; |
Sattadhā aṭṭhadhā vāpi, hoti sesattayassa sā. |
But for the three remaining kinds In sevenfold or eightfold way. |
Ettha ca evaṃ desite upādānacatukke purimassa kāmupādānassa kāmataṇhā upanissayavasena ekadhāva paccayo hoti, taṇhābhinanditesu visayesu uppattito. |
248. As regards the four kinds of clinging taught in this way, craving for sense desires is a condition in one way, as decisive-support, for the first kind, namely, sense-desire clinging, because it arises in relation to the objective field in which craving delights. |
Sesattayassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā vā, upanissayena saha aṭṭhadhā vāpi paccayo hoti. |
But it is a condition in seven ways, as conascence, mutuality, support, association, presence, non-disappearance, and root-cause, or in eight ways, as [those and] decisive-support as well, for the remaining three kinds. |
Yadā ca sā upanissayavasena paccayo hoti, tadā asahajātāva hotīti. |
And when it is a condition as decisive-support, then it is never conascent. |
Ayaṃ "taṇhāpaccayā upādāna"nti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause “With craving as condition,clinging. |
Upādānapaccayābhavapadavitthārakathā Table view Original pali |
646.Upādānapaccayā bhavapade – |
249. As to the clause “With clinging as condition, becoming”: |
Atthato dhammato ceva, sātthato bhedasaṅgahā; |
(1) As to meaning, (2) as to state, (3) Purpose, (4) analysis, (5) synthesis, |
Yaṃ yassa paccayo ceva, viññātabbo vinicchayo. |
(6) And which for which becomes condition, The exposition should be known. |
Tattha bhavatīti bhavo. |
250. 1. As to meaning: Herein, it becomes (bhavati), thus it is becoming (bhava). |
So kammabhavo upapattibhavo cāti duvidho hoti. |
That is twofold as kamma-process becoming and rebirth-process becoming, |
Yathāha – "bhavo duvidhena atthi kammabhavo, atthi upapattibhavo"ti (vibha. 234). |
according as it is said: “Becoming in two ways: there is kamma-process becoming and there is rebirth-process becoming” (Vibh 137). |
Tattha kammameva bhavo kammabhavo, tathā upapattiyeva bhavo upapattibhavo. |
Herein, the kamma process itself as becoming is “kamma-process becoming”; likewise the rebirth process itself as becoming is “rebirth-process becoming.” |
Ettha ca upapatti bhavatīti bhavo. |
And here, rebirth is becoming since it becomes; |
Kammaṃ pana yathā sukhakāraṇattā "sukho buddhānaṃ uppādo"ti (dha. pa. 194) vutto, evaṃ bhavakāraṇattā phalavohārena bhavoti veditabbanti. |
but just as “The arising of Buddhas is bliss-(sukha)” (Dhp 194) is said because it causes bliss-(sukha), so too kamma should be understood as “becoming,” using for it the ordinary term for its fruit, since it causes becoming. |
Evaṃ tāvettha atthato viññātabbo vinicchayo. |
This, firstly, is how the exposition should be known here “as to meaning.” |
647.Dhammato pana kammabhavo tāva saṅkhepato cetanā ceva cetanāsampayuttā ca abhijjhādayo kammasaṅkhātā dhammā. |
251. 2. As to state: firstly, kamma-process becoming in brief is both volition and the states of covetousness, etc., associated with the volition and reckoned as kamma too, |
Yathāha – "tattha katamo kammabhavo? |
according as it is said: “Herein, what is kamma-process becoming? |
Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (vibha. 234) parittabhūmako vā mahābhūmako vā, ayaṃ vuccati kammabhavo. |
The formation of merit, the formation of demerit, the formation of the imperturbable, either with a small (limited) plane or with a large (exalted) plane: that is called kamma-process becoming. |
Sabbampi bhavagāmikammaṃ kammabhavo"ti (vibha. 234). |
Also all kamma that leads to becoming is called kamma-process becoming” (Vibh 137). |
Ettha hi puññābhisaṅkhāroti terasa cetanā. |
252. Here the formation of merit is, in terms of states, the thirteen kinds of volition ((1)–(13)), |
Apuññābhisaṅkhāroti dvādasa. |
the formation of demerit is the twelve kinds ((22)–(33)), |
Āneñjābhisaṅkhāroti catasso cetanā. |
and the formation of the imperturbable is the four kinds ((14)–(17)). |
Evaṃ parittabhūmako vā mahābhūmako vāti etena tāsaṃyeva cetanānaṃ mandabahuvipākatā vuttā. |
So with the words either with a small (limited) plane or with a large (exalted) plane the insignificance or magnitude of these same volitions’ result is expressed here. |
Sabbampi bhavagāmikammanti iminā pana cetanāsampayuttā abhijjhādayo vuttā. |
But with the words also all kamma that leads to becoming the covetousness, etc., associated with volition are expressed. |
Upapattibhavo pana saṅkhepato kammābhinibbattā khandhā, pabhedato navavidho hoti. |
253. Rebirth-process becoming briefly is aggregates generated by kamma. It is of nine kinds, |
Yathāha – "tattha katamo upapattibhavo? |
according as it is said: “Herein, what is rebirth-process becoming? |
Kāmabhavo rūpabhavo arūpabhavo saññābhavo asaññābhavo nevasaññānāsaññābhavo, ekavokārabhavo catuvokārabhavo pañcavokārabhavo, ayaṃ vuccati upapattibhavo"ti (vibha. 234). |
Sense-desire becoming, fine-material becoming, immaterial becoming, percipient becoming, non-percipient becoming, neither-percipient-nor-non-percipient becoming, one-constituent becoming, [572] four-constituent becoming, five- constituent becoming: this is called rebirth-process becoming” (Vibh 17). |
Tattha kāmasaṅkhāto bhavo kāmabhavo. |
254. Herein, the kind of becoming called “having sense desires” is sense-desire becoming. |
Esa nayo rūpārūpabhavesu. |
Similarly with the fine-material and immaterial kinds of becoming. |
Saññāvataṃ bhavo, saññā vā ettha bhave atthīti saññābhavo. |
It is the becoming of those possessed of perception, or there is perception here in becoming, thus it is percipient becoming. |
Vipariyāyena asaññābhavo. |
The opposite kind is non-percipient becoming. |
Oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā, nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo. |
Owing to the absence of gross perception and to the presence of subtle perception there is neither perception nor non-perception in that kind of becoming, thus it is neither-percipient-nor-non-percipient becoming. |
Ekena rūpakkhandhena vokiṇṇo bhavo ekavokārabhavo. |
It is becoming constituted out of the materiality aggregate only, thus it is one-constituent becoming, |
Eko vā vokāro assa bhavassāti ekavokārabhavo. |
or that kind of becoming has only one constituent, [the materiality aggregate, or dimension,] thus it is one-constituent becoming. |
Esa nayo catuvokārapañcavokārabhavesu. |
And similarly the four-constituent [has the four mental aggregates, or dimensions,] and the five-constituent [has the material and the four mental aggregates, or dimensions]. |
Tattha kāmabhavo pañca upādiṇṇakkhandhā. |
255. Herein, sense-desire becoming is five aggregates acquired through kamma (clung to). |
Tathā rūpabhavo. |
Likewise the fine-material becoming. |
Arūpabhavo cattāro, saññābhavo pañca. |
Immaterial becoming is four. Percipient becoming is four and five. |
Asaññābhavo eko upādiṇṇakkhandho. |
Non-percipient becoming is one aggregate that is acquired through kamma (clung to). |
Nevasaññānāsaññābhavo cattāro. |
Neither-percipient-nor-non-percipient becoming is four. |
Ekavokārabhavādayo ekacatupañcakkhandhā upādiṇṇakkhandhehīti evamettha dhammatopi viññātabbo vinicchayo. |
One-constituent becoming, etc., are respectively one, four, and five aggregates as aggregates that are acquired through kamma (clung to). |
648.Sātthatoti yathā ca bhavaniddese, tatheva kāmaṃ saṅkhāraniddesepi puññābhisaṅkhārādayova vuttā, evaṃ santepi purime atītakammavasena idha paṭisandhiyā paccayattā, ime paccuppannakammavasena āyatiṃ paṭisandhiyā paccayattāti punavacanaṃ sātthakameva, pubbe vā "tattha katamo puññābhisaṅkhāro? |
This is how the exposition should be known here “as to state. ” 256. 3. As to purpose: although formations of merit, etc., are of course dealt with in the same way in the description of becoming and in the description of formations (see Vibh 135, 137), nevertheless the repetition has a purpose. For in the former case it was because it was a condition, as past kamma, for rebirth- linking here [in this becoming], while in the latter case it is because it is a condition, as present kamma, for rebirth-linking in the future [becoming]. Or alternatively, in the former instance, in the passage beginning, “Herein, what is the formation of merit? |
Kusalā cetanā kāmāvacarā"ti (vibha. 226) evamādinā nayena cetanāva saṅkhārāti vuttā. |
It is profitable volition of the sense sphere” (Vibh 135), it was only volitions that were called “formations”; |
Idha pana "sabbampi bhavagāmikamma"nti (vibha. 234) vacanato cetanāsampayuttāpi. |
but here, with the words “All kamma that leads to becoming” (Vibh 137), the states associated with the volition are also included. |
Pubbe ca viññāṇapaccayameva kammaṃ "saṅkhārā"ti vuttaṃ. |
And in the former instance it was only such kamma as is a condition for consciousness that was called ‘formations’; |
Idāni asaññābhavanibbattakampi. |
but now also that which generates non-percipient becoming is included. |
Kiṃ vā bahunā, "avijjāpaccayā saṅkhārā"ti ettha puññābhisaṅkhārādayova kusalākusalā dhammā vuttā. |
257. But why so many words? In the clause “With ignorance as condition there are formations,” only profitable and unprofitable states are expressed as the formation of merit, etc.; |
"Upādānapaccayā bhavo"ti idha pana upapattibhavassāpi saṅgahitattā kusalākusalābyākatā dhammā vuttā. |
but in the clause “With clinging as condition, becoming,” profitable and unprofitable and also functional states are expressed because of the inclusion of rebirth-process becoming. |
Tasmā sabbathāpi sātthakamevidaṃ punavacananti evamettha sātthatopi viññātabbo vinicchayo. |
So this repetition has a purpose in each case. This is how the exposition should be known “as to purpose here. ” |
649.Bhedasaṅgahāti upādānapaccayā bhavassa bhedato ceva saṅgahato ca. |
258. 4. As to analysis, synthesis means as to both the analysis and the synthesis of becoming that has clinging as its condition. |
Yañhi kāmupādānapaccayā kāmabhavanibbattakaṃ kammaṃ karīyati, so kammabhavo. |
The kamma with sense-desire clinging as its condition that is performed and generates sense-desire becoming is “kamma-process becoming.” |
Tadabhinibbattā khandhā upapattibhavo. |
The aggregates generated by that are “rebirth- process becoming”; |
Esa nayo rūpārūpabhavesu. |
similarly in the case of fine-material and immaterial becoming. |
Evaṃ kāmupādānapaccayā dve kāmabhavā, tadantogadhā ca saññābhavapañcavokārabhavā, dve rūpabhavā, tadantogadhā ca saññābhavaasaññābhavaekavokārabhavapañcavokārabhavā, dve arūpabhavā, tadantogadhā ca saññābhavanevasaññānāsaññābhavacatuvokārabhavāti saddhiṃ antogadhehi cha bhavā. |
So [573] there are two kinds of sense-desire becoming with sense- desire clinging as condition, included in which are percipient becoming and five-constituent becoming. And there are two kinds of fine-material becoming, included in which are percipient, non-percipient, one-constituent, and five- constituent becoming. And there are two kinds of immaterial becoming, included in which are percipient becoming, neither-percipient-nor-non-percipient becoming, and four-constituent becoming. |
Yathā ca kāmupādānapaccayā saddhiṃ antogadhehi cha bhavā. |
So, together with what is included by them, there are six kinds of becoming with sense-desire clinging as condition. |
Tathā sesupādānapaccayāpīti evaṃ upādānapaccayā bhedato saddhiṃ antogadhehi catuvīsati bhavā. |
Similarly too with the [three] remaining kinds of clinging as condition. So, as to analysis, there are, together with what is included by them, twenty-four kinds of becoming with clinging as condition. |
Saṅgahato pana kammabhavaṃ upapattibhavañca ekato katvā kāmupādānapaccayā saddhiṃ antogadhehi eko kāmabhavo. |
259.5. As to synthesis, however, by uniting kamma-process becoming and rebirth- process becoming there is, together with what is included by it, one kind of sense-desire becoming with sense-desire clinging as its condition. |
Tathā rūpārūpabhavāti tayo bhavā. |
Similarly with fine-material and immaterial becoming. So there are three kinds of becoming. |
Tathā sesupādānapaccayā pīti. |
And similarly with the remaining [three] kinds of clinging as condition. |
Evaṃ upādānapaccayā saṅgahato saddhiṃ antogadhehi dvādasa bhavā. |
So by synthesis, there are, together with what is included by them, twelve kinds of becoming with clinging as condition. |
Apica avisesena upādānapaccayā kāmabhavūpagaṃ kammaṃ kammabhavo. |
260. Furthermore, without distinction the kamma with clinging as its condition that attains sense-desire becoming is kamma-process becoming. |
Tadabhinibbattā khandhā upapattibhavo. |
The aggregates generated by that are rebirth-process becoming. |
Esa nayo rūpārūpabhavesu. |
Similarly in the fine-material and immaterial becoming. |
Evaṃ upādānapaccayā saddhiṃ antogadhehi dve kāmabhavā, dve rūpabhavā, dve arūpabhavāti aparena pariyāyena saṅgahato cha bhavā. |
So, together with what is included by them, there are two kinds of sense-desire becoming, two kinds of fine-material becoming, and two kinds of immaterial becoming. So, by synthesis, there are six kinds of becoming by this other method. |
Kammabhavaupapattibhavabhedaṃ vā anupagamma saddhiṃ antogadhehi kāmabhavādivasena tayo bhavā honti. |
Or again, without making the division into kamma-process becoming and rebirth-process becoming, there are, together with what is included by them, three kinds of becoming as sense-desire becoming, and so on. |
Kāmabhavādibhedampi anupagamma kammabhavaupapattibhavavasena dve bhavā honti. |
Or again, without making the division into sense-desire becoming, etc., there are, together with what is included by them, two kinds of becoming, as kamma-process becoming and rebirth-process becoming. |
Kammupapattibhedañcāpi anupagamma upādānapaccayā bhavoti bhavavasena ekova bhavo hotīti evamettha upādānapaccayassa bhavassa bhedasaṅgahāpi viññātabbo vinicchayo. |
And also without making the division into kamma process and rebirth process there is, according to the words “With clinging as condition, becoming,” only one kind of becoming. This is how the exposition of becoming with clinging as condition should be known here “as to analysis and synthesis. ” |
650.Yaṃ yassa paccayo cevāti yañcettha upādānaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayoti attho. |
261. 6. Which for which becomes condition means that here the exposition should be known according to what kind of clinging is a condition for what [kind of becoming]. |
Kiṃ panettha kassa paccayo hoti? |
But what is condition for what here? |
Yaṃkiñci yassa kassaci paccayo hotiyeva. |
Any kind is a condition for any kind. |
Ummattako viya hi puthujjano. |
For the ordinary man is like a madman, |
So idaṃ yuttaṃ idaṃ ayuttanti avicāretvā yassa kassaci upādānassa vasena yaṃkiñci bhavaṃ patthetvā yaṃkiñci kammaṃ karotiyeva. |
and without considering “Is this right or not?” and aspiring by means of any of the kinds of clinging to any of the kinds of becoming, he performs any of the kinds of kamma. |
Tasmā yadekacce sīlabbatupādānena rūpārūpabhavā na hontīti vadanti, taṃ na gahetabbaṃ. |
Therefore when some say that the fine-material and immaterial kinds of becoming do not come about through rules-and-vows clinging, that should not be accepted: |
Sabbena pana sabbo hotīti gahetabbaṃ. |
what should be accepted is that all kinds come about through all kinds. |
Seyyathidaṃ – idhekacco anussavavasena vā diṭṭhānusārena vā "kāmā nāmete manussaloke ceva khattiyamahāsālakulādīsu, cha kāmāvacaradevaloke ca samiddhā"ti cintetvā tesaṃ adhigamatthaṃ asaddhammassavanādīhi vañcito "iminā kammena kāmā sampajjantī"ti maññamāno kāmupādānavasena kāyaduccaritādīnipi karoti, so duccaritapāripūriyā apāye upapajjati. |
262. For example, someone thinks in accordance with hearsay or [false] view that sense desires come to be fulfilled in the human world among the great warrior (khattiya) families, etc., and in the six divine worlds of the sense sphere. [574] Misled by listening to wrong doctrine, etc., and imagining that “by this kamma sense desires will come to be fulfilled,” he performs for the purpose of attaining them acts of bodily misconduct, etc., through sense-desire clinging. By fulfilling such misconduct he is reborn in the states of loss. |
Sandiṭṭhike vā pana kāme patthayamāno paṭiladdhe ca gopayamāno kāmupādānavasena kāyaduccaritādīni karoti, so duccaritapāripūriyā apāye upapajjati. |
Or he performs acts of bodily misconduct, etc., aspiring to sense desires visible here and now and protecting those he has already acquired. By fulfilling such misconduct he is reborn in the states of loss. |
Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. |
The kamma that is the cause of rebirth there is kamma-process becoming. |
Kammābhinibbattā khandhā upapattibhavo. |
The aggregates generated by the kamma are rebirth- process becoming. |
Saññābhavapañcavokārabhavā pana tadantogadhā eva. |
But percipient becoming and five-constituent becoming are included in that, too. |
Aparo pana saddhammassavanādīhi upabrūhitañāṇo "iminā kammena kāmā sampajjantī"ti maññamāno kāmupādānavasena kāyasucaritādīni karoti. |
263. Another, however, whose knowledge has been intensified by listening to good Dhamma and so on, imagines that “by this kind of kamma sense desires will come to be fulfilled. ” He performs acts of bodily good conduct, etc., through sense-desire clinging. |
So sucaritapāripūriyā devesu vā manussesu vā upapajjati. |
By fulfilling such bodily good conduct he is reborn among deities or human beings. |
Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. |
The kamma that is the cause of his rebirth there is kamma-process becoming. |
Kammābhinibbattā khandhā upapattibhavo. |
The aggregates generated by the kamma are rebirth- process becoming. |
Saññābhavapañcavokārabhavā pana tadantogadhā eva. |
But percipient becoming and five-constituent becoming are included in that, too. |
Iti kāmupādānaṃ sappabhedassa sāntogadhassa kāmabhavassa paccayo hoti. |
So sense-desire clinging is a condition for sense-desire becoming with its analysis and its synthesis. |
Aparo "rūpārūpabhavesu tato samiddhatarā kāmā"ti sutvā parikappetvā vā kāmupādānavaseneva rūpārūpasamāpattiyo nibbattetvā samāpattibalena rūpārūpabrahmaloke upapajjati. |
264. Another hears or conjectures that sense desires come to still greater perfection in the fine-material and immaterial kinds of becoming, and through sense-desire clinging he produces the fine-material and immaterial attainments, and in virtue of his attainments he is reborn in the fine-material or immaterial Brahmā-world. |
Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. |
The kamma that is the cause of his rebirth there is kamma-process becoming. |
Kammābhinibbattā khandhā upapattibhavo. |
The aggregates generated by the kamma are rebirth-process becoming. |
Saññā-asaññā-nevasaññānāsaññā-eka-catu-pañcavokārabhavā pana tadantogadhā eva. |
But percipient, non-percipient, neither-percipient-nor-non-percipient, one- constituent, four-constituent, and five-constituent kinds of becoming are included in that, too. |
Iti kāmupādānaṃ sappabhedānaṃ sāntogadhānaṃ rūpārūpabhavānampi paccayo hoti. |
Thus sense-desire clinging is a condition for fine-material and immaterial becoming with its analysis and its synthesis. |
Aparo "ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ ucchinne suucchinno hotī"ti ucchedadiṭṭhiṃ upādāya tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. |
265. Another clings to the annihilation view thus: “This self comes to be entirely cut off when it is cut off in the fortunate states of the sense sphere, or in the fine- material or immaterial kinds of becoming,” and he performs kamma to achieve that. His kamma is kamma-process becoming. |
Kammābhinibbattā khandhā upapattibhavo. |
The aggregates generated by the kamma are rebirth-process becoming. |
Saññābhavādayo pana tadantogadhā eva. |
But the percipient, etc., kinds of becoming are included in that too. |
Iti diṭṭhupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇampi kāmarūpārūpabhavānaṃ paccayo hoti. |
So [false-]view clinging is a condition for all three, namely, for the sense-desire, fine-material, and immaterial kinds of becoming with their analysis and their synthesis. |
Aparo "ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ sukhī hoti vigatapariḷāho"ti attavādupādānena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. |
266. Another through self-theory clinging thinks, “This self comes to be bliss-(sukha)ful, or comes to be free from fever, in the becoming in the fortunate states in the sense sphere or in one or other of the fine-material and immaterial kinds of becoming,” and he performs kamma to achieve that. That kamma of his is kamma- process becoming. |
Tadabhinibbattā khandhā upapattibhavo. |
The aggregates generated by the kamma are rebirth- process becoming. |
Saññābhavādayo pana tadantogadhā eva. |
But the percipient, etc., kinds of becoming are included in that, too. |
Iti attavādupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. |
Thus this self-theory clinging is a condition for all the three, namely, becoming with their analysis and their synthesis. |
Aparo "idaṃ sīlabbataṃ nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ paripūrentassa sukhaṃ pāripūriṃ gacchatī"ti sīlabbatupādānavasena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. |
267. Another [thinks] through rules-and-vows clinging, “This rite and ritual leads him who perfects it to perfect bliss-(sukha) in becoming in the fortunate states of the sense sphere or in the fine-material or immaterial kinds of becoming,” and he performs kamma to achieve that. That kamma of his is kamma-process becoming. |
Tadabhinibbattā khandhā upapattibhavo. |
The aggregates generated by the kamma are rebirth-process becoming. |
Saññābhavādayo pana tadantogadhā eva. |
But the percipient, etc., kinds of becoming are included in that, too. |
Iti sīlabbatupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. |
So rules-and- vows clinging is a condition for all three, namely, the sense-desire, fine-material and immaterial kinds of becoming with their analysis and their synthesis. |
Evamettha yaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayo. |
This is how the exposition should be known here according to “which is condition for which. ” |
Kiṃ panettha kassa bhavassa kathaṃ paccayo hotīti ce? |
268. But which is condition for which kind of becoming in what way here? |
Rūpārūpabhavānaṃ, upanissayapaccayo upādānaṃ; |
Now, clinging as condition for becoming, Both fine-material and immaterial, Is decisive-support; |
Sahajātādīhipi taṃ, kāmabhavassāti viññeyyaṃ. |
and then conascence And so on for the sense-desire kind. |
Rūpārūpabhavānaṃ hi, kāmabhavapariyāpannassa ca kammabhave kusalakammasseva, upapattibhavassa cetaṃ catubbidhampi upādānaṃ upanissayapaccayavasena ekadhāva paccayo hoti. |
269.This clinging, though fourfold, is a condition in only one way as decisive- support condition for becoming both fine-material and immaterial, [that is,] for the profitable kamma in the kamma-process becoming that takes place in sense-desire becoming and for the rebirth-process becoming. |
Kāmabhave attanā sampayuttākusalakammabhavassa sahajātaaññamaññanissayasampayuttaatthiavigatahetupaccayappabhedehi sahajātādīhi paccayo hoti. |
It is a condition, as conascence and so on, that is, as conascence, mutuality, support, association, presence, non- disappearance, and root-cause conditions, for the unprofitable kamma-process becoming associated with [the fourfold clinging] itself in the sense-desire becoming. |
Vippayuttassa pana upanissayapaccayenevāti. |
But it is a condition, as decisive-support only, for that which is dissociated. |
Ayaṃ "upādānapaccayā bhavo"ti padasmiṃ vitthārakathā. |
This is the detailed explanation of the clause “With clinging as condition, becoming. |
Bhavapaccayājātiādivitthārakathā Table view Original pali |
651.Bhavapaccayā jātītiādīsu jātiādīnaṃ vinicchayo saccaniddese vuttanayeneva veditabbo. |
270. As regards the clause “With becoming as condition, birth,” etc., the definition of birth should be understood in the way given in the Description of the Truths (XIV.31ff.) |
Bhavoti panettha kammabhavova adhippeto. |
Only kamma-process becoming is intended here as “becoming”; |
So hi jātiyā paccayo, na upapattibhavo. |
for it is that, not rebirth-process becoming, which is a condition for birth. |
So ca pana kammapaccayaupanissayapaccayavasena dvedhā paccayo hotīti. |
But it is a condition in two ways, as kamma condition and as decisive-support condition. |
Tattha siyā – kathaṃ panetaṃ jānitabbaṃ bhavo jātiyā paccayoti ce? |
271. Here it may be asked: “But how is it to be known that becoming is a condition for birth?” |
Bāhirapaccayasamattepi hīnapaṇītatādivisesadassanato. |
Because of the observable difference of inferiority and superiority. |
Bāhirānaṃ hi janakajananīsukkasoṇitāhārādīnaṃ paccayānaṃ samattepi sattānaṃ yamakānampi sataṃ hīnapaṇītatādiviseso dissati. |
For in spite of equality of external circumstances, such as father, mother, seed, blood, nutriment, etc., the difference of inferiority and superiority of beings is observable even in the case of twins. |
So ca na ahetuko sabbadā ca sabbesañca abhāvato, na kammabhavato aññahetuko tadabhinibbattakasattānaṃ ajjhattasantāne aññassa kāraṇassa abhāvatoti kammabhavahetukova. |
And that fact is not causeless, since it is not present always and in all; nor has it any cause other than kamma-process becoming since there is no other reason in the internal continuity of beings generated by it. Consequently, it has only kamma-process becoming for its cause. |
Kammaṃ hi sattānaṃ hīnapaṇītatādivisesassa hetu. |
And because kamma is the cause of the difference of inferiority and superiority among beings |
Tenāha bhagavā "kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā"ti (ma. ni. 3.289). |
the Blessed One said, “It is kamma that separates beings according to inferiority and superiority” (M III 203). |
Tasmā jānitabbametaṃ "bhavo jātiyā paccayo"ti. |
From that it can be known that becoming is a condition for birth. |
Yasmā ca asati jātiyā jarāmaraṇaṃ nāma, sokādayo vā dhammā na honti. |
272.And when there is no birth, neither ageing and death nor the states beginning with sorrow come about; |
Jātiyā pana sati jarāmaraṇañceva, jarāmaraṇasaṅkhātadukkhadhammaphuṭṭhassa ca bālajanassa jarāmaraṇābhisambandhā vā tena tena dukkhadhammena phuṭṭhassa anabhisambandhā vā sokādayo ca dhammā honti. |
but when there is birth, then ageing and death come about, and also the states beginning with sorrow, which are either bound up with ageing and death in a fool who is affected by the painful states called ageing and death, or which are not so bound up in one who is affected by some painful state or other; |
Tasmā ayampi jāti jarāmaraṇassa ceva sokādīnañca paccayo hotīti veditabbā. |
therefore this birth is a condition for ageing and death and also for sorrow and so on. |
Sā pana upanissayakoṭiyā ekadhāva paccayo hotīti. |
But it is a condition in one way, as decisive-support type. |
Ayaṃ "bhavapaccayā jātī"tiādīsu vitthārakathā. |
This is the detailed explanation of the clause “With becoming as condition, birth.” |
Bhavacakkakathā Table view Original pali |
652.Yasmā panettha sokādayo avasāne vuttā, tasmā yā sā avijjāpaccayā saṅkhārāti evametassa bhavacakkassa ādimhi vuttā, sā, |
273. Now, here at the end sorrow, etc., are stated. Consequently, the ignorance stated at the beginning of the Wheel of Becoming thus, “With ignorance as condition there are formations,” |
Sokādīhi avijjā, siddhā bhavacakkamaviditādimidaṃ; |
is established by the sorrow and so on. Becoming’s Wheel reveals no known beginning; |
Kārakavedakarahitaṃ, dvādasavidhasuññatāsuññaṃ. |
No maker, no experiencer there; Void with a twelvefold voidness, |
Satataṃ samitaṃ pavattatīti veditabbaṃ. |
and nowhere It ever halts; forever it is spinning: so it should accordingly be understood. |
Kathaṃ panettha sokādīhi avijjā siddhā, kathamidaṃ bhavacakkaṃ aviditādi, kathaṃ kārakavedakarahitaṃ, kathaṃ dvādasavidhasuññatāsuññanti ce? |
274. But (1) how is ignorance established by sorrow, etc.? (2) How has this Wheel of Becoming no known beginning? (3) How is there no maker or experiencer there? (4) How is it void with twelvefold voidness? |
Ettha hi sokadomanassupāyāsā avijjāya aviyogino, paridevo ca nāma mūḷhassāti tesu tāva siddhesu siddhā hoti avijjā. |
275. 1. Sorrow, grief and despair are inseparable from ignorance; and lamentation is found in one who is deluded. So, firstly, when these are established, ignorance is established. |
Apica "āsavasamudayā avijjāsamudayo"ti (ma. ni. 1.103) vuttaṃ. |
Furthermore, “With the arising of cankers there is the arising of ignorance” (M I 54) is said, |
Āsavasamudayā cete sokādayo honti. |
and with the arising of cankers these things beginning with sorrow come into being. |
Kathaṃ? |
How? |
Vatthukāmaviyoge tāva soko kāmāsavasamudayā hoti. |
276. Firstly, sorrow about separation from sense desires as object has its arising in the canker of sense desire, |
Yathāha – |
according as it is said: |
"Tassa ce kāmayānassa, chandajātassa jantuno; |
If, desiring and lusting, |
Te kāmā parihāyanti, sallaviddhova ruppatī"ti. (su. ni. 773); |
his desires elude him, He suffers as though an arrow had pierced him (Sn 767), |
Yathā cāha – "kāmato jāyati soko"ti. (Dha. pa. 215). |
and according as it is said: “Sorrow springs from sense desires” (Dhp 215). |
Sabbepi cete diṭṭhāsavasamudayā honti. |
277. And all these come about with the arising of the canker of views, |
Yathāha – |
according as it is said: |
"Tassa 'ahaṃ rūpaṃ mama rūpa'nti pariyuṭṭhaṭṭhāyino rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā"ti (saṃ. ni. 3.1). |
“In one who [577] possesses [the view] ‘I am materiality,’ ‘my materiality,’ with the change and transformation of materiality there arise sorrow and lamentation, pain, grief and despair” (S III 3). |
Yathā ca diṭṭhāsavasamudayā, evaṃ bhavāsavasamudayāpi. |
278. And as with the arising of the canker of views, so also with the arising of the canker of becoming, |
Yathāha – |
according as it is said: |
"Yepi te devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā bhayaṃ santāsaṃ saṃvegamāpajjantī"ti (saṃ. ni. 3.78). |
“Then whatever deities there are, long-lived, beautiful, bliss-(sukha)ful, long-resident in grand palaces, when they hear the Perfect One’s teaching of the Dhamma, they feel fear, anxiety and a sense of urgency” (S III 85), |
Pañca pubbanimittāni disvā maraṇabhayena santajjitānaṃ devānaṃ viya. |
as in the case of deities harassed by the fear of death on seeing the five signs. 43 |
Yathā ca bhavāsavasamudayā, evaṃ avijjāsavasamudayāpi. |
279. And as with the arising of the canker of becoming, so also with the canker of ignorance, |
Yathāha – |
according as it is said: |
"Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedetī"ti (ma. ni. 3.246). |
“The fool, bhikkhus, experiences pain and grief here and now in three ways” (M III 163). |
Iti yasmā āsavasamudayā ete dhammā honti, tasmā ete sijjhamānā avijjāya hetubhūte āsave sādhenti. |
Now, these states come about with the arising of cankers, and so when they are established, they establish the cankers which are the cause of ignorance. |
Āsavesu ca siddhesu paccayabhāve bhāvato avijjāpi siddhāva hotīti. |
And when the cankers are established, ignorance is also established because it is present when its condition is present. |
Evaṃ tāvettha sokādīhi avijjā siddhā hotīti veditabbā. |
This, in the first place, is how ignorance, etc., should be understood to be established by sorrow and so on. |
Yasmā pana evaṃ paccayabhāve bhāvato avijjāya siddhāya puna avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ hetuphalaparamparāya pariyosānaṃ natthi. |
280. 2. But when ignorance is established since it is present when its condition is present, and when “with ignorance as condition there are formations; with formations as condition, consciousness,” there is no end to the succession of cause with fruit in this way. |
Tasmā taṃ hetuphalasambandhavasena pavattaṃ dvādasaṅgaṃ bhavacakkaṃ aviditādīti siddhaṃ hoti. |
Consequently, the Wheel of Becoming with its twelve factors, revolving with the linking of cause and effect, is established as having “no known beginning.” |
Evaṃ sati avijjāpaccayā saṅkhārāti idaṃ ādimattakathanaṃ virujjhatīti ce. |
281. This being so, are not the words “With ignorance as condition there are formations,” as an exposition of a simple beginning, contradicted? |
Nayidaṃ ādimattakathanaṃ. |
—This is not an exposition of a simple beginning. |
Padhānadhammakathanaṃ panetaṃ. |
It is an exposition of a basic state (see §107). |
Tiṇṇannaṃ hi vaṭṭānaṃ avijjā padhānā. |
For ignorance is the basic state for the three rounds (see §298). |
Avijjāggahaṇena hi avasesakilesavaṭṭañca kammādīni ca bālaṃ palibodhenti. |
It is owing to his seizing ignorance that the fool gets caught in the round of the remaining defilements, in the rounds of kamma, etc., |
Sappasiraggahaṇena sesasappasarīraṃ viya bāhaṃ. |
just as it is owing to seizing a snake’s head that the arm gets caught in [the coils of] the rest of the snake’s body. |
Avijjāsamucchede pana kate tehi vimokkho hoti. |
But when the cutting off of ignorance is effected, he is liberated from them |
Sappasiracchede kate palibodhitabāhāvimokkho viya. |
just as the arm caught [in the coils] is liberated when the snake’s head is cut off, |
Yathāha – "avijjāyatveva asesavirāganirodhā saṅkhāranirodho"tiādi (saṃ. ni. 2.1; mahāva. 1). |
according as it is said, “With the remainderless fading away and cessation of ignorance” (S II 1), and so on. |
Iti yaṃ gaṇhato bandho, muccato ca mokkho hoti, tassa padhānadhammassa kathanamidaṃ, na ādimattakathananti. |
So this is an exposition of the basic state whereby there is bondage for him who grasps it, and liberation for him who lets it go: it is not an exposition of a simple beginning. |
Evamidaṃ bhavacakkaṃ aviditādīti veditabbaṃ. |
This is how the Wheel of Becoming should be understood to have no known beginning. |
Tayidaṃ yasmā avijjādīhi kāraṇehi saṅkhārādīnaṃ pavatti, tasmā tato aññena "brahmā mahābrahmā seṭṭho sajitā"ti (dī. ni. 1.42) evaṃ parikappitena brahmādinā vā saṃsārassa kārakena, "so kho pana me ayaṃ attā vado vedeyyo"ti evaṃ parikappitena attanā vā sukhadukkhānaṃ vedakena rahitaṃ. |
282. 3. This Wheel of Becoming consists in the occurrence of formations, etc., with ignorance, etc., as the respective reasons. Therefore it is devoid of a maker supplementary to that, such as a Brahmā conjectured thus, “Brahmā the Great, the Highest, the Creator” (D I 18), to perform the function of maker of the round of rebirths; and it is devoid of any self as an experiencer of pleasure and pain conceived thus, “This self of mine that speaks and feels” (cf. M I 8). |
Iti kārakavedakarahitanti veditabbaṃ. |
This is how it should be understood to be without any maker or experiencer. |
Yasmā panettha avijjā udayabbayadhammakattā dhuvabhāvena, saṃkiliṭṭhattā saṃkilesikattā ca subhabhāvena, udayabbayapaṭipīḷitattā sukhabhāvena, paccayāyattavuttittā vasavattanabhūtena attabhāvena ca suññā. |
283. 4. However, ignorance is void of lastingness since its nature is to rise and fall, and it is void of beauty since it is defiled and causes defilement, and it is void of pleasure since it is oppressed by rise and fall, and it is void of any selfhood susceptible to the wielding of power since it exists in dependence on conditions. |
Tathā saṅkhārādīnipi aṅgāni. |
and likewise the factors consisting of formations, etc. |
Yasmā vā avijjā na attā, na attano, na attani, na attavatī. |
Or ignorance is neither self nor self’s nor in self nor possessed of self. |
Tathā saṅkhārādīnipi aṅgāni. |
And likewise the factors consisting of formations, etc. |
Tasmā dvādasavidhasuññatāsuññametaṃ bhavacakkanti veditabbaṃ. |
That is why this Wheel of Becoming should be understood thus, “Void with a twelvefold voidness.” |
653.Evañca viditvā puna, |
284. After knowing this, again: |
Tassāvijjātaṇhā, mūlamatītādayo tayo kālā; |
Its roots are ignorance and craving; Its times are three as past and so on, |
Dve aṭṭha dve eva ca, sarūpato tesu aṅgāni. |
To which there properly belong Two, eight, and two, from its [twelve] factors. |
Tassa kho panetassa bhavacakkassa avijjā taṇhā cāti dve dhammā mūlanti veditabbā. |
285. The two things, ignorance and craving, should be understood as the root of this Wheel of Becoming. |
Tadetaṃ pubbantāharaṇato avijjāmūlaṃ vedanāvasānaṃ, aparantasantānato taṇhāmūlaṃ jarāmaraṇāvasānanti duvidhaṃ hoti. |
Of the derivation from the past, ignorance is the root and feeling the end. And of the continuation into the future, craving is the root and ageing-and-death the end. It is twofold in this way. |
Tattha purimaṃ diṭṭhicaritavasena vuttaṃ, pacchimaṃ taṇhācaritavasena. |
286. Herein, the first applies to one whose temperament is [false] view, and the second to one whose temperament is craving. |
Diṭṭhicaritānaṃ hi avijjā, taṇhācaritānañca taṇhā saṃsāranāyikā. |
For in the round of rebirths ignorance leads those whose temperament favours [false] view, and craving those whose temperament favours craving. |
Ucchedadiṭṭhisamugghātāya vā paṭhamaṃ, phaluppattiyā hetūnaṃ anupacchedappakāsanato, sassatadiṭṭhisamugghātāya dutiyaṃ, uppannānaṃ jarāmaraṇappakāsanato. |
Or the first has the purpose of eliminating the annihilation view because, by the evidence of the fruit, it proves that there is no annihilation of the causes; and the second has the purpose of eliminating the eternity view because it proves the ageing and death of whatever has arisen. |
Gabbhaseyyakavasena vā purimaṃ, anupubbapavattidīpanato, opapātikavasena pacchimaṃ, sahuppattidīpanato. |
Or the first deals with the child in the womb because it illustrates successive occurrence [of the faculties], and the second deals with one apparitionally born because of [their] simultaneous appearance. |
Atītapaccuppannānāgatā cassa tayo kālā. |
287. The past, the present and the future are its three times. |
Tesu pāḷiyaṃ sarūpato āgatavasena "avijjā, saṅkhārā cā"ti dve aṅgāni atītakālāni. |
Of these, it should be understood that, according to what is given as such in the texts, the two factors ignorance and formations belong to the past time, |
Viññāṇādīni bhavāvasānāni aṭṭha paccuppannakālāni. |
the eight beginning with consciousness belong to the present time, |
Jāti ceva jarāmaraṇañca dve anāgatakālānīti veditabbāni. |
and the two, birth and ageing- and-death, belong to the future time. |
654.Puna, |
288.Again, |
"Hetuphalahetupubbaka-tisandhicatubhedasaṅgahañcetaṃ; |
(1) It has three links with cause, fruit, cause, As first parts; and (2) four different sections; |
Vīsati ākārāraṃ, tivaṭṭamanavaṭṭhitaṃ bhamati". |
(3) Its spokes are twenty qualities; (4) With triple round it spins forever. |
Itipi veditabbaṃ. |
- it should be understood thus. |
Tattha saṅkhārānañca paṭisandhiviññāṇassa ca antarā eko hetuphalasandhi nāma. |
289. 1. Herein, between formations and rebirth-linking consciousness there is one link consisting of cause-fruit. |
Vedanāya ca taṇhāya ca antarā eko phalahetusandhi nāma. |
Between feeling and craving there is one link consisting of fruit-cause. |
Bhavassa ca jātiyā ca antarā eko hetuphalasandhīti evamidaṃ hetuphalahetupubbakatisandhīti veditabbaṃ. |
And between becoming and birth there is one link consisting of cause-fruit. This is how it should be understood that it has three links with cause, fruit, cause, as first parts. |
Sandhīnaṃ ādipariyosānavavatthitā panassa cattāro saṅgahā honti. |
290. 2. But there are four sections, which are determined by the beginnings and ends of the links, |
Seyyathidaṃ – avijjāsaṅkhārā eko saṅgaho. |
that is to say, ignorance/ formations is one section; |
Viññāṇanāmarūpasaḷāyatanaphassavedanā dutiyo. |
consciousness/mentality-materiality/ sixfold base/contact/feeling is the second; |
Taṇhupādānabhavā tatiyo. |
craving/clinging/ becoming is the third; |
Jātijarāmaraṇaṃ catutthoti. |
and birth/ageing-and-death is the fourth. |
Evamidaṃ catubhedasaṅgahanti veditabbaṃ. |
This is how it should be understood to have four different sections. |
Atīte hetavo pañca, idāni phalapañcakaṃ; |
291. 3. Then: (a) There were five causes in the past, (b) And now there is a fivefold fruit; |
Idāni hetavo pañca, āyatiṃ phalapañcakanti. |
(c) There are five causes now as well, (d) And in the future fivefold fruit. |
Etehi pana vīsatiyā ākārasaṅkhātehi arehi vīsatiākārāranti veditabbaṃ. |
It is according to these twenty spokes called “qualities” that the words its spokes are twenty qualities should be understood. |
Tattha atīte hetavo pañcāti avijjā saṅkhārā cāti ime tāva dve vuttā eva. |
292.(a) Herein, [as regards the words] There were five causes in the past, firstly only these two, namely, ignorance and formations, are mentioned. |
Yasmā pana avidvā paritassati, paritassito upādiyati, tassupādānapaccayā bhavo. |
But one who is ignorant hankers, and hankering, clings, and with his clinging as condition there is becoming; |
Tasmā taṇhupādānabhavāpi gahitā honti. |
therefore craving, clinging and becoming are included as well. |
Tenāha "purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā"ti (paṭi. ma. 1.47). |
Hence it is said: “In the previous kamma-process becoming, there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is embracing, which is clinging; there is volition, which is becoming; thus these five things in the previous kamma-process becoming are conditions for rebirth-linking here [in the present becoming]” (Paṭis I 52). |
Tattha purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho. |
293. Herein, In the previous kamma-process becoming means in kamma-process becoming done in the previous birth. |
Moho avijjāti yo tadā dukkhādīsu moho, yena mūḷho kammaṃ karoti, sā avijjā. |
There is delusion, which is ignorance means that the delusion that there then was about suffering, etc., deluded whereby the man did the kamma, was ignorance. |
Āyūhanā saṅkhārāti taṃ kammaṃ karoto yā purimacetanāyo, yathā "dānaṃ dassāmī"ti cittaṃ uppādetvā māsampi saṃvaccharampi dānupakaraṇāni sajjentassa uppannā purimacetanāyo. |
There is accumulation, which is formations means the prior volitions arisen in one who prepares the things necessary for a gift during a month, perhaps, or a year after he has had the thought “I shall give a gift.” |
Paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. |
But it is the volitions of one who is actually placing the offerings in the recipients’ hands that are called “becoming.” |
Ekāvajjanesu vā chasu javanesu cetanā āyūhanā saṅkhārā nāma. |
Or alternatively, it is the volition that is accumulation in six of the impulsions of a single adverting that is called “formations,” |
Sattame bhavo. |
and the seventh volition is called “becoming.” |
Yā kāci vā pana cetanā bhavo. |
Or any kind of volition is called “becoming” |
Sampayuttā āyūhanā saṅkhārā nāma. |
and the accumulations associated therewith are called “formations.” |
Nikanti taṇhāti yā kammaṃ karontassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma. |
There is attachment, which is craving means that in one performing kamma, whatever attachment and aspiration there is for its fruit as rebirth-process-becoming is called craving. |
Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ "idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī"tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma. |
There is embracing, which is clinging means that the embracing, the grasping, the adherence, which is a condition for kamma-process becoming and occurs thus, “By doing this I shall preserve, or I shall cut off, sense desire in such and such a place,” is called clinging. |
Cetanā bhavoti āyūhanāvasāne vuttā cetanā bhavoti evamattho veditabbo. |
There is volition, which is becoming means the kind of volition stated already at the end of the [sentence dealing with] accumulation is becoming. This is how the meaning should be understood. |
Idāni phalapañcakanti viññāṇādivedanāvasānaṃ pāḷiyaṃ āgatameva. |
294.(b) And now there is a fivefold fruit (§291) means what is given in the text beginning with consciousness and ending with feeling, |
Yathāha – "idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā"ti (paṭi. 1.47). |
according as it is said: “Here [in the present becoming] there is rebirth-linking, which is consciousness; there is descent [into the womb], which is mentality-materiality; there is sensitivity, which is sense base; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five things here in the [present] rebirth-process becoming have their conditions44 in kamma done in the past” (Paṭis I 52). |
Tattha paṭisandhi viññāṇanti yaṃ bhavantarapaṭisandhānavasena uppannattā paṭisandhīti vuccati, taṃ viññāṇaṃ. |
295. Herein, there is rebirth-linking, which is consciousness means that it is what is called “rebirth-linking” because it arises linking the next becoming that is consciousness. |
Okkanti nāmarūpanti yā gabbhe rūpārūpadhammānaṃ okkanti āgantvā pavisanaṃ viya, idaṃ nāmarūpaṃ. |
There is descent [into the womb], which is mentality-materiality means that it is what consists in the descent of the material and immaterial states into a womb, their arrival and entry as it were, that is mentality-materiality. |
Pasādo āyatananti idaṃ cakkhādipañcāyatanavasena vuttaṃ. |
There is sensitivity, which is sense base: this is said of the five bases beginning with the eye. |
Phuṭṭho phassoti yo ārammaṇaṃ phuṭṭho phusanto uppanno, ayaṃ phasso. |
There is what is touched, which is contact means that it is what is arisen when an object is touched or in the touching of it, that is contact. |
Vedayitaṃ vedanāti yaṃ paṭisandhiviññāṇena vā saḷāyatanapaccayena vā phassena saha uppannaṃ vipākavedayitaṃ, sā vedanāti evamattho veditabbo. |
There is what is felt, which is feeling means that it is what is felt as results [of kamma] that is arisen together with rebirth-linking consciousness, or with the contact that has the sixfold base as its condition, that is feeling. Thus should the meaning be understood. |
Idāni hetavo pañcāti taṇhādayo pāḷiyaṃ āgatā taṇhupādānabhavā. |
296. (c) There are five causes now as well (§291) means craving, and so on. Craving, clinging and becoming are given in the text. |
Bhave pana gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti. |
But when becoming is included, the formations that precede it or that are associated with it are included too. |
Taṇhupādānaggahaṇena ca taṃsampayuttā, yāya vā mūḷho kammaṃ karoti, sā avijjā gahitāva hotīti. |
And by including craving and clinging, the ignorance associated with them, deluded by which a man performs kamma, is included too. |
Evaṃ pañca. |
So they are five. |
Tenāha "idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā"ti (paṭi. ma. 1.47). |
Hence it is said: “Here [in the present becoming], with the maturing of the bases there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is embracing, which is clinging; there is volition, which is becoming; thus these five things here in the [present] kamma-process becoming are conditions for rebirth-linking in the future” (Paṭis I 52). |
Tattha idha paripakkattā āyatanānanti paripakkāyatanassa kammakaraṇakāle sammoho dassito. |
Herein, the words Here [in the present becoming], with the maturing of the bases point out the delusion existing at the time of the performance of the kamma in one whose bases have matured. |
Sesaṃ uttānatthameva. |
The rest is clear. |
Āyatiṃ phalapañcakanti viññāṇādīni pañca. |
297.(d) And in the future fivefold fruit: the five beginning with consciousness. |
Tāni jātiggahaṇena vuttāni. |
These are expressed by the term “birth.” |
Jarāmaraṇaṃ pana tesaṃyeva jarāmaraṇaṃ. |
But “ageing-and-death” is the ageing and the death of these [five] themselves. |
Tenāha – "āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā"ti (paṭi. ma. 1.47). |
Hence it is said: “In the future there is rebirth-linking, which is consciousness; there is descent [into the womb], which is mentality-materiality; there is sensitivity, which is sense base; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five things in the future rebirth-process becoming have their condition in kamma done here [in the present becoming]” (Paṭis I 52). |
Evamidaṃ vīsati ākārāraṃ hoti. |
So this [Wheel of Becoming] has twenty spokes with these qualities. |
Tivaṭṭamanavaṭṭhitaṃ bhamatīti ettha pana saṅkhārabhavā kammavaṭṭaṃ, avijjātaṇhupādānāni kilesavaṭṭaṃ, viññāṇanāmarūpasaḷāyatanaphassavedanā vipākavaṭṭanti imehi tīhi vaṭṭehi tivaṭṭamidaṃ bhavacakkaṃ yāva kilesavaṭṭaṃ na upacchijjati, tāva anupacchinnapaccayattā anavaṭṭhitaṃ punappunaṃ parivattanato bhamatiyevāti veditabbaṃ. |
298.4. With triple round it spins forever (§288): here formations and becoming are the round of kamma. Ignorance, craving and clinging are the round of defilements. Consciousness, mentality-materiality, the sixfold base, contact and feeling are the round of result. So this Wheel of Becoming, having a triple round with these three rounds, should be understood to spin, revolving again and again, forever, for the conditions are not cut off as long as the round of defilements is not cut off. |
655.Tayidamevaṃ bhamamānaṃ, |
299. As it spins thus: |
Saccappabhavato kiccā, vāraṇā upamāhi ca; |
(1) As to the source in the [four] truths, (2) As to function, (3) prevention, (4) similes, |
Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ. |
(5) Kinds of profundity, and (6) methods, It should be known accordingly. |
Tattha yasmā kusalākusalaṃ kammaṃ avisesena samudayasaccanti saccavibhaṅge vuttaṃ, tasmā avijjāpaccayā saṅkhārāti avijjāya saṅkhārā dutiyasaccappabhavaṃ dutiyasaccaṃ. |
300. 1. Herein, [as to source in the truths:] profitable and unprofitable kamma are stated in the Saccavibhaṅga (Vibh 106f.) without distinction as the origin of suffering, and so formations due to ignorance [stated thus] “With ignorance as condition there are formations” are the second truth with the second truth as source. |
Saṅkhārehi viññāṇaṃ dutiyasaccappabhavaṃ paṭhamasaccaṃ. |
Consciousness due to formations is the first truth with the second truth as source. |
Viññāṇādīhi nāmarūpādīni vipākavedanāpariyosānāni paṭhamasaccappabhavaṃ paṭhamasaccaṃ. |
The states beginning with mentality-materiality and ending with resultant feeling, due respectively to consciousness, etc., are the first truth with the first truth as source. |
Vedanāya taṇhā paṭhamasaccappabhavaṃ dutiyasaccaṃ. |
Craving due to feeling is the second truth with the first truth as source. |
Taṇhāya upādānaṃ dutiyasaccappabhavaṃ dutiyasaccaṃ. |
Clinging due to craving is the second truth with the second truth as source. |
Upādānato bhavo dutiyasaccappabhavaṃ paṭhamadutiyasaccadvayaṃ. |
Becoming due to clinging is the first and second truths with the second truth as source. |
Bhavato jāti dutiyasaccappabhavaṃ paṭhamasaccaṃ. |
Birth due to becoming is the first truth with the second truth as source. |
Jātiyā jarāmaraṇaṃ paṭhamasaccappabhavaṃ paṭhamasaccanti evaṃ tāvidaṃ saccappabhavato viññātabbaṃ yathārahaṃ. |
Ageing-and-death due to birth is the first truth with the first truth as source. This, in the first place, is how [the Wheel of Becoming] should be known “as to … source in the four truths” in whichever way is appropriate. |
656.Yasmā panettha avijjā vatthūsu ca satte sammoheti, paccayo ca hoti saṅkhārānaṃ pātubhāvāya. |
301. 2. [As to function:] ignorance confuses beings about physical objects [of sense desire] and is a condition for the manifestation of formations; |
Tathā saṅkhārā saṅkhatañca abhisaṅkharonti, paccayā ca honti viññāṇassa. |
likewise [kamma-] formations [582] form the formed and are a condition for consciousness; |
Viññāṇampi vatthuñca paṭivijānāti, paccayo ca hoti nāmarūpassa. |
consciousness recognizes an object and is a condition for mentality-materiality; |
Nāmarūpampi aññamaññañca upatthambheti, paccayo ca hoti saḷāyatanassa. |
mentality-materiality is mutually consolidating and is a condition for the sixfold base; |
Saḷāyatanampi savisaye ca pavattati, paccayo ca hoti phassassa. |
the sixfold base occurs with respect to its own [separate] objective fields and is a condition for contact; |
Phassopi ārammaṇañca phusati, paccayo ca hoti vedanāya. |
contact touches an object and is a condition for feeling; |
Vedanāpi ārammaṇarasañca anubhavati, paccayo ca hoti taṇhāya. |
feeling experiences the stimulus of the object and is a condition for craving; |
Taṇhāpi rajjanīye ca dhamme rajjati, paccayo ca hoti upādānassa. |
craving lusts after lust-arousing things and is a condition for clinging; |
Upādānampi upādāniye ca dhamme upādiyati, paccayo ca hoti bhavassa. |
clinging clings to clinging-arousing things and is a condition for becoming; |
Bhavopi nānāgatīsu ca vikkhipati, paccayo ca hoti jātiyā. |
becoming flings beings into the various kinds of destiny and is a condition for birth; |
Jātipi khandhe ca janeti tesaṃ abhinibbattibhāvena pavattattā, paccayo ca hoti jarāmaraṇassa. |
birth gives birth to the aggregates owing to its occurring as their generation and is a condition for ageing-and-death; |
Jarāmaraṇampi khandhānaṃ pākabhedabhāvañca adhitiṭṭhati, paccayo ca hoti bhavantarapātubhāvāya sokādīnaṃ adhiṭṭhānattā. |
and ageing-and-death ensures the decay and dissolution of the aggregates and is a condition for the manifestation of the next becoming because it ensures sorrow, etc.45 |
Tasmā sabbapadesu dvedhā pavattikiccatopi idaṃ viññātabbaṃ yathārahaṃ. |
So this [Wheel of Becoming] should be known accordingly as occurring in two ways “as to function” in whichever way is appropriate to each of its parts. |
657.Yasmā cettha avijjāpaccayā saṅkhārāti idaṃ kārakadassananivāraṇaṃ. |
302. 3. [As to prevention:] the clause “With ignorance as condition there are formations” prevents seeing a maker; |
Saṅkhārapaccayā viññāṇanti attasaṅkantidassananivāraṇaṃ. |
the clause “With formations as condition, consciousness” prevents seeing the transmigration of a self; |
Viññāṇapaccayā nāmarūpanti "attā"tiparikappitavatthubhedadassanato ghanasaññānivāraṇaṃ. |
the clause “With consciousness as condition, mentality-materiality” prevents perception of compactness because it shows the analysis of the basis conjectured to be “self”; |
Nāmarūpapaccayā saḷāyatanantiādi attā passati - pe - vijānāti, phusati, vedayati, taṇhiyati, upādiyati, bhavati, jāyati, jīyati, mīyatītievamādidassananivāraṇaṃ. |
and the clauses beginning “With mentality-materiality as condition, the sixfold base” prevent seeing any self that sees, etc., cognizes, touches, feels, craves, clings, becomes, is born, ages and dies. |
Tasmā micchādassananivāraṇatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ. |
So this Wheel of Becoming should be known “as to prevention” of wrong seeing appropriately in each instance. |
658.Yasmā panettha salakkhaṇasāmaññalakkhaṇavasena dhammānaṃ adassanato andho viya avijjā. |
303. 4. [As to similes:] ignorance is like a blind man because there is no seeing states according to their specific and general characteristics; |
Andhassa upakkhalanaṃ viya avijjāpaccayā saṅkhārā. |
formations with ignorance as condition are like the blind man’s stumbling; |
Upakkhalitassa patanaṃ viya saṅkhārapaccayā viññāṇaṃ. |
consciousness with formations as condition is like the stumbler’s falling; |
Patitassa gaṇḍapātubhāvo viya viññāṇapaccayā nāmarūpaṃ. |
mentality-materiality with consciousness as condition is like the appearance of a tumour on the fallen man; |
Gaṇḍabhedapīḷakā viya nāmarūpapaccayā saḷāyatanaṃ. |
the sixfold base with mentality-materiality as condition is like a gathering that makes the tumour burst; |
Gaṇḍapīḷakāghaṭṭanaṃ viya saḷāyatanapaccayā phasso. |
contact with the sixfold base as condition is like hitting the gathering in the tumour; |
Ghaṭṭanadukkhaṃ viya phassapaccayā vedanā, dukkhassa paṭikārābhilāso viya vedanāpaccayā taṇhā. |
feeling with contact as condition is like the pain due to the blow; craving with feeling as condition is like longing for a remedy; |
Paṭikārābhilāsena asappāyaggahaṇaṃ viya taṇhāpaccayā upādānaṃ. |
clinging with craving as condition is like seizing what is unsuitable through longing for a remedy; [583] |
Upādiṇṇaasappāyālepanaṃ viya upādānapaccayā bhavo. |
becoming with clinging as condition is like applying the unsuitable remedy seized; |
Asappāyālepanena gaṇḍavikārapātubhāvo viya bhavapaccayā jāti. |
birth with becoming as condition is like the appearance of a change [for the worse] in the tumour owing to the application of the unsuitable remedy; |
Gaṇḍavikārato gaṇḍabhedo viya jātipaccayā jarāmaraṇaṃ. |
and ageing-and-death with birth as condition is like the bursting of the tumour after the change. |
Yasmā vā panettha avijjā appaṭipattimicchāpaṭipattibhāvena satte abhibhavati paṭalaṃ viya akkhīni. |
Or again, ignorance here as “no theory” and “wrong theory” (see §52) befogs beings as a cataract does the eyes; |
Tadabhibhūto ca bālo punabbhavikehi saṅkhārehi attānaṃ veṭheti kosakārakimi viya kosappadesehi. |
the fool befogged by it involves himself in formations that produce further becoming, as a cocoon-spinning caterpillar does with the strands of the cocoon; |
Saṅkhārapariggahitaṃ viññāṇaṃ gatīsu patiṭṭhaṃ labhati pariṇāyakapariggahito viya rājakumāro rajje. |
consciousness guided by formations establishes itself in the destinies, as a prince guided by a minister establishes himself on a throne; |
Upapattinimittaparikappanato viññāṇaṃ paṭisandhiyaṃ anekappakāraṃ nāmarūpaṃ abhinibbatteti māyākāro viya māyaṃ. |
[death] consciousness conjecturing about the sign of rebirth generates mentality-materiality in its various aspects in rebirth-linking, as a magician does an illusion; |
Nāmarūpe patiṭṭhitaṃ saḷāyatanaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti subhūmiyaṃ patiṭṭhito vanappagumbo viya. |
the sixfold base planted in mentality-materiality reaches growth, increase and fulfilment, as a forest thicket does planted in good soil; |
Āyatanaghaṭṭanato phasso jāyati araṇisahitābhimanthanato aggi viya. |
contact is born from the impingement of the bases, as fire is born from the rubbing together of fire sticks; |
Phassena phuṭṭhassa vedanā pātubhavati agginā phuṭṭhassa dāho viya. |
feeling is manifested in one touched by contact, as burning is in one touched by fire; |
Vedayamānassa taṇhā pavaḍḍhati loṇūdakaṃ pivato pipāsā viya. |
craving increases in one who feels, as thirst does in one who drinks salt water; |
Tasito bhavesu abhilāsaṃ karoti pipāsito viya pānīye. |
one who is parched [with craving] conceives longing for the kinds of becoming, as a thirsty man does for drinks; |
Tadassupādānaṃ, upādānena bhavaṃ upādiyati āmisalobhena maccho baḷisaṃ viya. |
that is his clinging; by clinging he clings to becoming as a fish does to the hook through greed for the bait; |
Bhave sati jāti hoti bīje sati aṅkuro viya. |
when there is becoming there is birth, as when there is a seed there is a shoot; |
Jātassa avassaṃ jarāmaraṇaṃ uppannassa rukkhassa patanaṃ viya. |
and death is certain for one who is born, as falling down is for a tree that has grown up. |
Tasmā evaṃ upamāhipetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ. |
So this Wheel of Becoming should be known thus “as to similes” too in whichever way is appropriate. |
659.Yasmā ca bhagavatā atthatopi dhammatopi desanatopi paṭivedhatopi gambhīrabhāvaṃ sandhāya "gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā"ti (dī. ni. 2.95; saṃ. ni. 2.60) vuttaṃ, tasmā gambhīrabhedatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ. |
304. 5. [Kinds of profundity:] Now, the Blessed One’s words, “This dependent origination is profound, Ānanda, and profound it appears” (D II 55), refer to profundity (a) of meaning, (b) of law, (c) of teaching, and (d) of penetration. So this Wheel of Becoming should be known “as to the kinds of profundity” in whichever way is appropriate. |
Tattha yasmā na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hoti, itthañca jātito samudāgacchatīti evaṃ jātipaccayasamudāgataṭṭhassa duravabodhanīyato jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho gambhīro. |
305. (a) Herein, the meaning of ageing-and-death produced and originated with birth as condition is profound owing to difficulty in understanding its origin with birth as condition thus: Neither does ageing-and death not come about from birth, nor, failing birth, does it come about from something else; it arises [only] from birth with precisely that nature [of ageing-and-death]. |
Tathā jātiyā bhavapaccaya - pe - saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho gambhīro. |
And the meaning of birth with becoming as condition … and the meaning of formations produced and originated with ignorance as condition are treatable in like manner. |
Tasmā idaṃ bhavacakkaṃ atthagambhīranti ayaṃ tāvettha atthagambhīratā. |
That is why this Wheel of Becoming is profound in meaning. This, firstly, is the profundity of meaning here. |
Hetuphalañhi atthoti vuccati. |
For it is the fruit of a cause that is called “meaning,” |
Yathāha – "hetuphale ñāṇaṃ atthapaṭisambhidā"ti (vibha. 720). |
according as it is said, “Knowledge about the fruit of a cause is the discrimination of meaning” (Vibh 293). |
Yasmā pana yenākārena yadavatthā ca avijjā tesaṃ tesaṃ saṅkhārānaṃ paccayo hoti, tassa duravabodhanīyato avijjāya saṅkhārānaṃ paccayaṭṭho gambhīro. |
306. (b) The meaning of ignorance as condition for formations is profound since it is difficult to understand in what mode and on what occasion46 ignorance is a condition for the several formations … |
Tathā saṅkhārānaṃ - pe - jātiyā jarāmaraṇassa paccayaṭṭho gambhīro, tasmā idaṃ bhavacakkaṃ dhammagambhīranti ayamettha dhammagambhīratā. |
The meaning of birth as a condition for ageing-and-death is similarly profound. That is why this Wheel of Becoming is profound in law. This is the profundity of law here. |
Hetuno hi dhammoti nāmaṃ. |
For “law” is a name for cause, |
Yathāha – "hetumhi ñāṇaṃ dhammapaṭisambhidā"ti (vibha. 720). |
according as it is said, “Knowledge about cause is discrimination of law” (Vibh 293). |
Yasmā cassa tena tena kāraṇena tathā tathā pavattetabbattā desanāpi gambhīrā, na tattha sabbaññutaññāṇato aññaṃ ñāṇaṃ patiṭṭhaṃ labhati. |
307. (c) Then the teaching of this [dependent origination] is profound since it needs to be given in various ways for various reasons, and none but omniscient knowledge gets fully established in it; |
Tathāhetaṃ katthaci sutte anulomato, katthaci paṭilomato, katthaci anulomapaṭilomato, katthaci vemajjhato paṭṭhāya anulomato vā paṭilomato vā, katthaci tisandhicatusaṅkhepaṃ, katthaci dvisandhitisaṅkhepaṃ, katthaci ekasandhidvisaṅkhepaṃ desitaṃ, tasmā idaṃ bhavacakkaṃ desanāgambhīranti ayaṃ desanāgambhīratā. |
for in some places in the suttas it is taught in forward order, in some in backward order, in some in forward and backward order, in some in forward or in backward order starting from the middle, in some in four sections and three links, in some in three sections and two links, and in some in two sections and one link. That is why this Wheel of Becoming is profound in teaching. This is the profundity of teaching. |
Yasmā cettha yo so avijjādīnaṃ sabhāvo, yena paṭividdhena avijjādayo sammā salakkhaṇato paṭividdhā honti, so duppariyogāhattā gambhīro, tasmā idaṃ bhavacakkaṃ paṭivedhagambhīraṃ. |
308. (d) Then the individual essences of ignorance, etc., owing to the penetration of which ignorance, etc., are rightly penetrated as to their specific characteristic, are profound since they are difficult to fathom. That is why this Wheel of Becoming is profound in penetration. |
Tathā hettha avijjāya aññāṇādassanasaccāsampaṭivedhaṭṭho gambhīro, saṅkhārānaṃ abhisaṅkharaṇāyūhanasarāgavirāgaṭṭho, viññāṇassa suññataabyāpāraasaṅkantipaṭisandhipātubhāvaṭṭho, nāmarūpassa ekuppādavinibbhogāvinibbhoganamanaruppanaṭṭho, saḷāyatanassa adhipatilokadvārakhettavisayibhāvaṭṭho, phassassa phusanasaṅghaṭṭanasaṅgatisannipātaṭṭho, vedanāya ārammaṇarasānubhavanasukhadukkhamajjhattabhāvanijjīvavedayitaṭṭho. |
For here the meaning of ignorance as unknowing and unseeing and non-penetration of the truth is profound; so is the meaning of formations as forming and accumulating with and without greed; so is the meaning of consciousness as void, uninterested, and manifestation of rebirth-linking without transmigration; so is the meaning of mentality-materiality as simultaneous arising, as resolved into components or not, and as bending [on to an object] (namana) and being molested (ruppana); so is the meaning of the sixfold base as predominance, world, door, field, and possession of objective field; so is the meaning of contact as touching, impingement, coincidence, and concurrence; so is the meaning of feeling as the experiencing of the stimulus of an object, as pleasure or pain or neutrality, as soulless, and as what is felt; |
Taṇhāya abhinanditajjhosānasaritālatānadītaṇhāsamuddaduppūraṭṭho, upādānassa ādānaggahaṇābhinivesaparāmāsaduratikkamaṭṭho, bhavassa āyūhanābhisaṅkharaṇayonigatiṭhitinivāsesukhipanaṭṭho, jātiyā jāti sañjāti okkanti nibbatti pātubhāvaṭṭho, jarāmaraṇassa khayavayabhedavipariṇāmaṭṭho gambhīroti ayamettha paṭivedhagambhīratā. |
so is the meaning of craving as a delighting in, as a committal to, as a current, as a bindweed, as a river, as the ocean of craving, and as impossible to fill; so is the meaning of clinging as grasping, seizing, misinterpreting, adhering, and hard to get by; so is the meaning of becoming as accumulating, forming, and flinging into the various kinds of generation, destiny, station, and abode; so is the meaning of birth as birth, coming to birth, descent [into the womb], rebirth, and manifestation; and so is the meaning of ageing- and-birth as destruction, fall, break-up and change. This is profundity of penetration. |
660.Yasmā panettha ekattanayo, nānattanayo, abyāpāranayo, evaṃdhammatānayoti cattāro atthanayā honti, tasmā nayabhedatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ. |
309.6. [As to methods:] Then [585] there are four methods of treating the meaning here. They are (a) the method of identity, (b) the method of diversity, (c) the method of uninterest,47 and (d) the method of ineluctable regularity. So this Wheel of Becoming should also be known accordingly “as to the kinds of method. ”48 |
Tattha avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ bījassa aṅkurādibhāvena rukkhabhāvappatti viya santānānupacchedo ekattanayo nāma. |
310. (a) Herein, the non-interruption of the continuity in this way, “With ignorance as condition there are formations; with formations as condition, consciousness,” just like a seed’s reaching the state of a tree through the state of the shoot, etc., is called the “method of identity.” |
Yaṃ sammā passanto hetuphalasambandhena santānassa anupacchedāvabodhato ucchedadiṭṭhiṃ pajahati. |
One who sees this rightly abandons the annihilation view by understanding the unbrokenness of the continuity that occurs through the linking of cause and fruit. |
Micchā passanto hetuphalasambandhena pavattamānassa santānānupacchedassa ekattagahaṇato sassatadiṭṭhiṃ upādiyati. |
And one who sees it wrongly clings to the eternity view by apprehending identity in the non- interruption of the continuity that occurs through the linking of cause and fruit. |
Avijjādīnaṃ pana yathāsakaṃlakkhaṇavavatthānaṃ nānattanayo nāma. |
311. (b) The defining of the individual characteristic of ignorance, etc., is called the “method of diversity.” |
Yaṃ sammā passanto navanavānaṃ uppādadassanato sassatadiṭṭhiṃ pajahati. |
One who sees this rightly abandons the eternity view by seeing the arising of each new state. |
Micchā passanto ekasantānapatitassa bhinnasantānasseva nānattaggahaṇato ucchedadiṭṭhiṃ upādiyati. |
And one who sees it wrongly clings to the annihilation view by apprehending individual diversity in the events in a single continuity as though it were a broken continuity. |
Avijjāya saṅkhārā mayā uppādetabbā, saṅkhārānaṃ vā viññāṇaṃ amhehīti evamādibyāpārābhāvo abyāpāranayo nāma. |
312. (c) The absence of interestedness on the part of ignorance, such as “Formations must be made to occur by me,” or on the part of formations, such as “Consciousness must be made to occur by us,” and so on, is called the “method of uninterestedness.” |
Yaṃ sammā passanto kārakassa abhāvāvabodhato attadiṭṭhiṃ pajahati. |
One who sees this rightly abandons the self view by understanding the absence of a maker. |
Micchā passanto yo asatipi byāpāre avijjādīnaṃ sabhāvaniyamasiddho hetubhāvo, tassa aggahaṇato akiriyadiṭṭhiṃ upādiyati. |
One who sees it wrongly clings to the moral-inefficacy-of-action view, because he does not perceive that the causative function of ignorance, etc., is established as a law by their respective individual essences. |
Avijjādīhi pana kāraṇehi saṅkhārādīnaṃyeva sambhavo khīrādīhi dadhiādīnaṃ viya, na aññesanti ayaṃ evaṃdhammatānayo nāma. |
313. (d) The production of only formations, etc., respectively and no others with ignorance, etc., as the respective reasons, like that of curd, etc., with milk, etc., as the respective reasons, is called the “method of ineluctable regularity.” |
Yaṃ sammā passanto paccayānurūpato phalāvabodhā ahetukadiṭṭhiṃ akiriyadiṭṭhiñca pajahati. |
One who sees this rightly abandons the no-cause view and the moral-inefficacy- of-action view by understanding how the fruit accords with its condition. |
Micchā passanto paccayānurūpaṃ phalappavattiṃ aggahetvā yato kutoci yassa kassaci asambhavaggahaṇato ahetukadiṭṭhiñceva niyatavādañca upādiyatīti evamidaṃ bhavacakkaṃ, |
One who sees it wrongly by apprehending it as non-production of anything from anything, instead of apprehending the occurrence of the fruit in accordance with its conditions, clings to the no-cause view and to the doctrine of fatalism. So this Wheel of Becoming: |
Saccappabhavato kiccā, vāraṇāupamāhi ca; |
As to source in the [four] truths, As to function, prevention, similes, |
Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ. |
Kinds of profundity, and methods, Should be known accordingly. |
661.Idañhi atigambhīrato agādhaṃ. |
314. There is no one, even in a dream, who has got out of the fearful round of rebirths, which is ever destroying like a thunderbolt, unless he has severed with the knife of knowledge well whetted on the stone of sublime concentration, this Wheel of Becoming, which offers no footing owing to its great profundity and is hard to get by owing to the maze of many methods. |
Nānānayagahanato duratiyānaṃ. |
|
Ñāṇāsinā samādhipavarasilāyaṃ sunisitena, |
|
Bhavacakkamapadāletvā, asanivicakkamiva niccanimmathanaṃ; |
|
Saṃsārabhayamatīto, na koci supinantarepyatthi. |
|
Vuttampi hetaṃ bhagavatā – "gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. |
And this has been said by the Blessed One: “This dependent origination is profound, Ānanda, and profound it appears. |
Etassa cānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulāgaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī"ti (mahāva. 95; saṃ. ni. 2.60). |
And, Ānanda, it is through not knowing, through not penetrating it, that this generation has become a tangled skein, a knotted ball of thread, root-matted as a reed bed, and finds no way out of the round of rebirths, with its states of loss, unhappy destinies, … perdition” (D II 55). |
Tasmā attano vā paresaṃ vā hitāya ca sukhāya ca paṭipanno avasesakiccāni pahāya, |
Therefore, practicing for his own and others’ benefit and welfare, and abandoning other duties: |
Gambhīre paccayākārappabhede idha paṇḍito; |
To find a footing in the deeps Of the dependent origin. |
Yathā gādhaṃ labhethevamanuyuñje sadā satoti. |
Let a wise man with mindfulness So practice that he may begin |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
|
Paññābhāvanādhikāre |
|
Paññābhūminiddeso nāma |
|
Sattarasamo paricchedo. |
|
18. Purification of view Original pali |
|
Pali |
Nyanamoli thera - english |
Nāmarūpapariggahakathā Table view Original pali |
662.Idāni yā "imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā 'sīlavisuddhi ceva cittavisuddhi cā'ti dve mūlabhūtā visuddhiyo sampādetabbā"ti vuttā. |
1.Now, it was said earlier (XIV.32) that he “should first fortify his knowledge by learning and questioning about those things that are the ‘soil’ after he has perfected the two purifications—purification of virtue and purification of consciousness—that are the ‘roots.’” |
Tattha sīlavisuddhi nāma suparisuddhaṃ pātimokkhasaṃvarādicatubbidhaṃ sīlaṃ, tañca sīlaniddese vitthāritameva. |
Now, of those, purification of virtue is the quite purified fourfold virtue beginning with Pātimokkha restraint; and that has already been dealt with in detail in the Description of Virtue; (Chs. I and II) |
Cittavisuddhi nāma saupacārā aṭṭha samāpattiyo, tāpi cittasīsena vuttasamādhiniddese sabbākārena vitthāritā eva. |
and the purification of consciousness, namely, the eight attainments together with access concentration, has also been dealt with in detail in all its aspects in the Description of Concentration, (Chs. III to XIII) stated under the heading of “consciousness” [in the introductory verse]. |
Tasmā tā tattha vitthāritanayeneva veditabbā. |
So those two purifications should be understood in detail as given there. |
Yaṃ pana vuttaṃ "diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pana pañca visuddhiyo sarīra"nti, tattha nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma. |
2. But it was said above (XIV.32) that “The five purifications, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision, are the ‘trunk.’ ” Herein, “purification of view” is the correct seeing of mentality-materiality.1 |
663.Taṃ sampādetukāmena samathayānikena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāya vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā. |
3.One who wants to accomplish this, if, firstly, his vehicle is serenity,2 should emerge from any fine-material or immaterial jhāna, except the base consisting of neither perception nor non-perception,3 and he should discern, according to characteristic, function, etc., the jhāna factors consisting of applied thought, etc., and the states associated with them, [that is, feeling, perception, and so on]. |
Pariggahetvā sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāmanti vavatthapetabbaṃ. |
When he has done so, all that should be defined as “mentality” (nāma) in the sense of bending (namana)4 because of its bending on to the object. |
Tato yathā nāma puriso antogehe sappaṃ disvā taṃ anubandhamāno tassa āsayaṃ passati, evameva ayampi yogāvacaro taṃ nāmaṃ upaparikkhanto "idaṃ nāmaṃ kiṃ nissāya pavattatī"ti pariyesamāno tassa nissayaṃ hadayarūpaṃ passati. |
4.Then, just as a man, by following a snake that he has seen in his house, finds its abode, so too this meditator scrutinizes that mentality, he seeks to find out what its occurrence is supported by and he sees that it is supported by the matter of the heart. |
Tato hadayarūpassa nissayabhūtāni, bhūtanissitāni ca sesupādāyarūpānīti rūpaṃ pariggaṇhāti. |
After that, he discerns as materiality the primary elements, which are the heart’s support, and the remaining, derived kinds of materiality that have the elements as their support. |
So sabbampetaṃ ruppanato rūpanti vavatthapeti. |
He defines all that as “materiality” (rūpa) because it is “molested” (ruppana) [by cold, etc.]. |
Tato namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpanti saṅkhepato nāmarūpaṃ vavatthapeti. |
After that he defines in brief as “mentality-materiality” (nāma-rūpa) the mentality that has the characteristic of “bending” and the materiality that has the characteristic of “being molested.” |
664.Suddhavipassanāyāniko pana ayameva vā samathayāniko catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena saṅkhepato vā vitthārato vā catasso dhātuyo pariggaṇhāti. |
5.But one whose vehicle is pure insight, or that same aforesaid one whose vehicle is serenity, discerns the four elements in brief or in detail in one of the various ways given in the chapter on the definition of the four elements (XI.27ff.). |
Athassa yāthāvasarasalakkhaṇato āvibhūtāsu dhātūsu kammasamuṭṭhānamhi tāva kese "catasso dhātuyo, vaṇṇo, gandho, raso, ojā, jīvitaṃ, kāyappasādo"ti evaṃ kāyadasakavasena dasa rūpāni, tattheva bhāvassa atthitāya bhāvadasakavasena dasa, tattheva āhārasamuṭṭhānaṃ ojaṭṭhamakaṃ, utusamuṭṭhānaṃ, cittasamuṭṭhānanti aparānipi catuvīsatīti evaṃ catusamuṭṭhānesu catuvīsatikoṭṭhāsesu catucattālīsa catucattālīsa rūpāni, sedo, assu, kheḷo, siṅghāṇikāti imesu pana catūsu utucittasamuṭṭhānesu dvinnaṃ ojaṭṭhamakānaṃ vasena soḷasa soḷasa rūpāni, udariyaṃ, karīsaṃ, pubbo, muttanti imesu catūsu utusamuṭṭhānesu utusamuṭṭhānasseva ojaṭṭhamakassa vasena aṭṭha aṭṭha rūpāni pākaṭāni hontīti. |
Then, when the elements have become clear in their correct essential characteristics, firstly, in the case of head hair originated by kamma there become plain ten instances of materiality (rūpāni) with the body decad thus: the four elements, colour, odour, flavour, nutritive essence, and life, and body sensitivity. And because the sex decad is present there too there are another ten [that is, the same nine with sex instead of body sensitivity]. And since the octad-with-nutritive-essence-as-eighth [that is, the four elements and colour, odour, flavour, and nutritive essence,] originated by nutriment, and that originated by temperature, and that originated by consciousness are present there too, there are another twenty-four. So there is a total of forty-four instances of materiality in the case of each of the twenty-four bodily parts of fourfold origination. But in the case of the four, namely, sweat, tears, spittle, and snot,5 which are originated by temperature and by consciousness, there are sixteen instances of materiality with the two octads-with-nutritive-essence-as-eighth in each. In the case of the four, namely, gorge, dung, pus, and urine, which are originated by temperature, eight instances of materiality become plain in each with the octad-with-nutritive-essence- as-eighth in what is originated only by temperature. |
Esa tāva dvattiṃsākāre nayo. |
This, in the first place, is the method in the case of the thirty-two bodily aspects. |
Ye pana imasmiṃ dvattiṃsākāre āvibhūte apare dasa ākārā āvibhavanti. |
6. But there are ten more aspects6 that become clear when those thirty-two aspects have become clear. |
Tattha asitādiparipācake tāva kammaje tejokoṭṭhāsamhi ojaṭṭhamakañceva jīvitañcāti nava rūpāni, tathā cittaje assāsapassāsakoṭṭhāsepi ojaṭṭhamakañceva saddo cāti nava, sesesu catusamuṭṭhānesu aṭṭhasu jīvitanavakañceva tīṇi ca ojaṭṭhamakānīti tettiṃsa rūpāni pākaṭāni honti. |
And as regards these, firstly, nine instances of materiality, that is, the octad-with-nutritive-essence-as-eighth plus life, become plain in the case of the kamma-born part of heat (fire) that digests what is eaten, etc., and likewise nine [instances of materiality], that is, the octad-with-nutritive- essence-as-eighth plus sound, in the case of the consciousness-born part [of air consisting] of in-breaths and out-breaths; and thirty-three instances of materiality, that is, the [kamma-born] life-ennead and the three octads-with-nutritive-essence- as-eighth in the case of each of the remaining eight [parts] that are of fourfold origination. |
Tassevaṃ vitthārato dvācattālīsākāravasena imesu bhūtupādāyarūpesu pākaṭesu jātesu vatthudvāravasena pañca cakkhudasakādayo, hadayavatthudasakañcāti aparānipi saṭṭhirūpāni pākaṭāni honti. |
7. And when these instances of materiality derived [by clinging] from the primaries have thus become plain in detail in the case of these forty-two aspects, [that is, thirty-two parts of the body, four modes of fire, and six modes of air,] another sixty instances of materiality become plain with the physical [heart-] basis and the [five] sense doors, that is, with the heart-basis decad and the five decads beginning with the eye decad. |
So sabbānipi tāni ruppanalakkhaṇena ekato katvā "etaṃ rūpa"nti passati. |
Taking all these together under the characteristic of “being molested,” he sees them as “materiality.” |
Tassevaṃ pariggahitarūpassa dvāravasena arūpadhammā pākaṭā honti. |
8.When he has discerned materiality thus, the immaterial states become plain to him in accordance with the sense doors, |
Seyyathidaṃ – dvepañcaviññāṇāni, tisso manodhātuyo, aṭṭhasaṭṭhi manoviññāṇadhātuyoti ekāsīti lokiyacittāni, avisesena ca tehi cittehi sahajāto phasso, vedanā, saññā, cetanā, jīvitaṃ, cittaṭṭhiti, manasikāroti ime satta satta cetasikāti. |
that is to say, the eighty-one kinds7 of mundane consciousness consisting of the two sets of five consciousnesses ((34)– (38) and (50)–(54)), the three kinds of mind element ((39), (55) and (70)) and the sixty-eight [589] kinds of mind-consciousness element; and then seven consciousness-concomitants, that is, (i) contact, feeling, perception, (ii) volition, (vii) life, (viii) steadiness of consciousness, and (xxx) attention, which are invariably conascent with all these consciousnesses. |
Lokuttaracittāni pana neva suddhavipassakassa, na samathayānikassa pariggahaṃ gacchanti anadhigatattāti. |
The supramundane kinds of consciousness, however, are not discernible either by one who is practicing pure insight or by one whose vehicle is serenity because they are out of their reach. |
So sabbepi te arūpadhamme namanalakkhaṇena ekato katvā "etaṃ nāma"nti passati. |
Taking all these immaterial states together under the characteristic of “bending,” he sees them as “mentality.” |
Evameko catudhātuvavatthānamukhena vitthārato nāmarūpaṃ vavatthapeti. |
This is how one [meditator] defines mentality-materiality in detail through the method of defining the four elements. |
665.Aparo aṭṭhārasadhātuvasena. |
9.Another does it by means of the eighteen elements. |
Kathaṃ? |
How? |
Idha bhikkhu atthi imasmiṃ attabhāve cakkhudhātu - pe - manoviññāṇadhātūti dhātuyo āvajjitvā yaṃ loko setakaṇhamaṇḍalavicittaṃ āyatavitthataṃ akkhikūpake nhārusuttakena ābaddhaṃ maṃsapiṇḍaṃ "cakkhū"ti sañjānāti, taṃ aggahetvā khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ "cakkhudhātū"ti vavatthapeti. |
Here a bhikkhu considers the elements thus: “There are in this person the eye element, … the mind-consciousness element.” Instead of taking the piece of flesh variegated with white and black circles, having length and breath, and fastened in the eye socket with a string of sinew, which the world terms “an eye,” he defines as “eye element” the eye sensitivity of the kind described among the kinds of derived materiality in the Description of the Aggregates (XIV.47). |
Yāni panassa nissayabhūtā catasso dhātuyo, parivārakāni cattāri vaṇṇa-gandha-rasa-ojā-rūpāni, anupālakaṃ jīvitindriyanti nava sahajātarūpāni, tattheva ṭhitāni kāyadasakabhāvadasakavasena vīsati kammajarūpāni, āhārasamuṭṭhānādīnaṃ tiṇṇaṃ ojaṭṭhamakānaṃ vasena catuvīsati anupādinnarūpānīti evaṃ sesāni tepaṇṇāsa rūpāni honti, na tāni ca "cakkhudhātū"ti vavatthapeti. |
10. But he does not define as “eye element” the remaining instances of materiality, which total fifty-three, that is, the nine conascent instances of materiality consisting of the four primary elements, which are its support, the four concomitant instances of materiality, namely, colour, odour, flavour, and nutritive essence, and the sustaining life faculty; and also the twenty kamma- born instances of materiality that are there too, consisting of the body decad and sex decad; and the twenty-four unclung-to instances of materiality consisting of the three octads-with-nutritive-essence-as-eighth, which are originated by nutriment and so on. |
Esa nayo sotadhātuādīsupi. |
The same method applies to the ear element and the rest. |
Kāyadhātuyaṃ pana avasesāni tecattālīsa rūpāni honti. |
But in the case of the body element the remaining instances of materiality total forty-three, |
Keci pana utucittasamuṭṭhānāni saddena saha nava nava katvā pañcacattālīsāti vadanti. |
though some say forty-five by adding sound and making nine each for the temperature-born and consciousness-born [sound]. |
Iti ime pañca pasādā, tesañca visayā rūpasaddagandharasaphoṭṭhabbā pañcāti dasa rūpāni dasa dhātuyo honti. |
11.So these five sensitivities, and their five respective objective fields, that is, visible data, sounds, odours, flavours, and tangible data, make ten instances of materiality, which are ten [of the eighteen] elements. |
Avasesarūpāni dhammadhātuyeva honti. |
The remaining instances of materiality are the mental-data element only. |
Cakkhuṃ pana nissāya rūpaṃ ārabbha pavattaṃ cittaṃ cakkhuviññāṇadhātu nāmāti evaṃ dvepañcaviññāṇāni pañca viññāṇadhātuyo honti. |
The consciousness that occurs with the eye as its support and contingent upon a visible datum is called “eye-consciousness element” [and likewise with the ear and so on]. |
Tīṇi manodhātucittāni ekā manodhātu, aṭṭhasaṭṭhi manoviññāṇadhātucittāni manoviññāṇadhātūti sabbānipi ekāsīti lokiyacittāni satta viññāṇadhātuyo. |
In this way the two sets of five consciousnesses are the five “consciousness elements.” The three kinds of consciousness consisting of mind element ((39), (55) and (70)) are the single “mind element.” The sixty-eight kinds of mind-consciousness element are the “mind-consciousness element.” So all the eighty-one kinds of mundane consciousness make up seven kinds of consciousness element; |
Taṃsampayuttā phassādayo dhammadhātūti evamettha aḍḍhekādasa dhātuyo rūpaṃ, aḍḍhaṭṭhamā dhātuyo nāmanti evameko aṭṭhārasadhātuvasena nāmarūpaṃ vavatthapeti. |
and the contact, etc., associated therewith are the mental- data element. So ten-and-a-half elements are materiality and seven-and-a-half elements [590] are mentality. This is how one [meditator] defines mentality-materiality by means of the eighteen elements. |
666.Aparo dvādasāyatanavasena. |
12. Another does it by means of the twelve bases. |
Kathaṃ? |
How? |
Cakkhudhātuyaṃ vuttanayeneva ṭhapetvā tepaṇṇāsa rūpāni cakkhupasādamattaṃ "cakkhāyatana"nti vavatthapeti. |
He defines as “eye base” the sensitivity only, leaving out the fifty-three remaining instances of materiality, in the way described for the eye element. |
Tattha vuttanayeneva ca sotaghānajivhākāyadhātuyo "sotaghānajivhākāyāyatanānī"ti, tesaṃ visayabhūte pañcadhamme "rūpasaddagandharasaphoṭṭhabbāyatanānī"ti, lokiyasattaviññāṇadhātuyo "manāyatana"nti, taṃsampayuttā phassādayo sesarūpañca "dhammāyatana"nti evamettha aḍḍhekādasa āyatanāni rūpaṃ, diyaḍḍhaāyatanāni nāmanti evameko dvādasāyatanavasena nāmarūpaṃ vavatthapeti. |
And in the way described there [he also defines] the elements of the ear, nose, tongue, and body, as “ear base, nose base, tongue base, body base.” He defines five states that are their respective objective fields as “visible-data base, sound base, odour base, flavour base, tangible-data base.” He defines the seven mundane consciousness elements as “mind base.” He defines the contact, etc., associated there with and also the remaining instances of materiality as “mental-data base.” So here ten-and-a- half bases are materiality and one-and-a-half bases are mentality. This is how one [meditator] defines mentality-materiality by means of the twelve bases. |
667.Aparo tato saṃkhittataraṃ khandhavasena vavatthapeti. |
13.Another defines it more briefly than that by means of the aggregates. |
Kathaṃ? |
How? |
Idha bhikkhu imasmiṃ sarīre catusamuṭṭhānā catasso dhātuyo, taṃnissito vaṇṇo, gandho, raso, ojā, cakkhupasādādayo pañca pasādā, vatthurūpaṃ, bhāvo, jīvitindriyaṃ, dvisamuṭṭhāno saddoti imāni sattarasa rūpāni sammasanupagāni nipphannāni rūparūpāni. |
Here a bhikkhu defines as “the materiality aggregate” all the following twenty- seven instances of materiality, that is, the seventeen instances of materiality consisting of the four primaries of fourfold origination in this body and dependent colour, odour, flavour, and nutritive essence, and the five sensitivities beginning with the eye sensitivity, and the materiality of the physical [heart- ]basis, sex, life faculty, and sound of twofold origination, which seventeen instances of materiality are suitable for comprehension since they are produced and are instances of concrete materiality; |
Kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati, jaratā, aniccatāti imāni pana dasa rūpāni na sammasanupagāni, ākāravikāraantaraparicchedamattakāni, na nipphannarūpāni, na rūparūpāni. |
and then the ten instances of materiality, that is, bodily intimation, verbal intimation, the space element, and the lightness, malleability, wieldiness, growth, continuity, aging, and impermanence of materiality, which ten instances of materiality are, however, not suitable for comprehension since they are merely the mode-alteration and the limitation-of- interval; they are not produced and are not concrete materiality, |
Apica kho rūpānaṃ ākāravikāraantaraparicchedamattato rūpanti saṅkhaṃ gatāni. |
but they are reckoned as materiality because they are mode-alterations, and limitation-of- interval, of various instances of materiality. |
Iti sabbāni petāni sattavīsati rūpāni rūpakkhandho, ekāsītiyā lokiyacittehi saddhiṃ uppannā vedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, saṅkhārā saṅkhārakkhandho, viññāṇaṃ viññāṇakkhandhoti. |
So he defines all these twenty-seven instances of materiality as the “the materiality aggregate.” He defines the feeling that arises together with the eighty-one kinds of mundane consciousness as the “feeling aggregate,” the perception associated therewith as the “perception aggregate,” the formations associated therewith as the “formations aggregate,” and the consciousness as the “consciousness aggregate.” |
Iti rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti evameko pañcakkhandhavasena nāmarūpaṃ vavatthapeti. |
So by defining the materiality aggregate as “materiality” and the four immaterial aggregates as “mentality,” he defines mentality-materiality by means of the five aggregates. |
668.Aparo "yaṃkiñci rūpaṃ sabbaṃ rūpaṃ cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa"nti (ma. ni. 1.347; a. ni. 11.17) evaṃ saṃkhitteneva imasmiṃ attabhāve rūpaṃ pariggahetvā, tathā manāyatanañceva dhammāyatanekadesañca nāmanti pariggahetvā "iti idañca nāmaṃ idañca rūpaṃ, idaṃ vuccati nāmarūpa"nti saṅkhepato nāmarūpaṃ vavatthapeti. |
14. Another discerns “materiality” in his person briefly thus: “Any kind of materiality whatever all consists of the four primary elements and the materiality derived from the four primary elements” (M I 222), and he likewise discerns the mind base and a part of the mental data base as “mentality.” Then he defines mentality-materiality in brief thus: “This mentality and this materiality are called ‘mentality-materiality.’ ” 8 |
669.Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti, tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. |
15.[591] But if he has discerned materiality in one of these ways, and while he is trying to discern the immaterial it does not become evident to him owing to its subtlety, then he should not give up but should again and again comprehend, give attention to, discern, and define materiality only. |
Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti. |
For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the immaterial states that have that [materiality] as their object become plain of themselves too. |
Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyati, so "nimittaṃ na paññāyatī"ti na ādāsaṃ chaḍḍeti, atha kho naṃ punappunaṃ parimajjati. |
16.Just as, when a man with eyes looks for the reflection of his face in a dirty looking-glass and sees no reflection, he does not throw the looking-glass away because the reflection does not appear; on the contrary, he polishes it again and again, |
Tassa parisuddhe ādāse nimittaṃ sayameva pākaṭaṃ hoti. |
and then the reflection becomes plain of itself when the looking-glass is clean—and just as, |
Yathā ca telatthiko tilapiṭṭhaṃ doṇiyaṃ ākiritvā udakena paripphosetvā ekavāraṃ dvevāraṃ pīḷanamattena tele anikkhamante na tilapiṭṭhaṃ chaḍḍeti, atha kho naṃ punappunaṃ uṇhodakena paripphosetvā madditvā pīḷeti. |
when a man needing oil puts sesame flour in a basin and wets it with water and no oil comes out with only one or two pressings, he does not throw the sesame flour away; but on the contrary, he wets it again and again with hot water and squeezes and presses it, |
Tassevaṃ karoto vippasannaṃ tilatelaṃ nikkhamati. |
and as he does so clear sesame oil comes out— |
Yathā vā pana udakaṃ pasādetukāmo katakaṭṭhiṃ gahetvā antoghaṭe hatthaṃ otāretvā ekadvevāre ghaṃsanamattena udake avippasīdante na katakaṭṭhiṃ chaḍḍeti, atha kho naṃ punappunaṃ ghaṃsati. |
or just as, when a man wanting to clarify water has taken a katuka nut and put his hand inside the pot and rubbed it once or twice but the water does not come clear, he does not throw the katuka nut away; on the contrary, he rubs it again and again, |
Tassevaṃ karontassa kalalakaddamaṃ sannisīdati. |
and as he does so the fine mud subsides |
Udakaṃ acchaṃ hoti vippasannaṃ, evamevaṃ tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. |
and the water becomes transparent and clear— so too, the bhikkhu should not give up, but he should again and again comprehend, give attention to, discern and define materiality only. |
Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tappaccanīkakilesā sannisīdanti, kaddamupari udakaṃ viya cittaṃ pasannaṃ hoti. |
17.For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the defilements that are opposing him subside, his consciousness becomes clear like the water above the [precipitated] mud, |
Tadārammaṇā arūpadhammā sayameva pākaṭā honti. |
and the immaterial states that have that [materiality] as their object become plain of themselves too. |
Evaṃ aññāhipi ucchucoragoṇadadhimacchādīhi upamāhi ayamattho pakāsetabbo. |
And this meaning can also be explained in this way by other analogies such as the [pressing of] sugarcane, [the beating of] criminals [to make them confess], [the taming of] an ox, the churning of curds [to produce butter], and [the cooking of] fish. |
Arūpadhammānaṃ upaṭṭhānākārakathā Table view Original pali |
670.Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti phassavasena vā vedanāvasena vā viññāṇavasena vā. |
18. When he has quite cleared up his discerning of materiality, then the immaterial states become evident to him through one of three aspects, that is, through contact, through feeling, or through consciousness. |
Kathaṃ? |
How? |
Ekassa tāva "pathavīdhātu kakkhaḷalakkhaṇā"tiādinā nayena dhātuyo pariggaṇhantassa paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, saddhiṃ phassena cetanā saṅkhārakkhandho, cittaṃ viññāṇakkhandhoti upaṭṭhāti. |
19.1. (a) When he discerns the [four primary] elements in the way beginning, “The earth element has the characteristic of hardness” (XI.93), contact becomes evident to him as the first conjunction. Then the feeling associated with that as the feeling aggregate, the associated perception as the perception aggregate, the associated volition together with the aforesaid contact as the formations aggregate, and the associated consciousness as the consciousness aggregate. |
Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti (visuddhi. 1.307) paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho - pe - cittaṃ viññāṇakkhandhoti upaṭṭhāti. |
1. (b) Likewise [when he has discerned them in this way,] “In the head hair it is the earth element that has the characteristic of hardness … in the in- breaths and out-breaths it is the earth element that has the characteristic of hardness” (XI.31), contact becomes evident as the first conjunction. Then the feeling associated with it as the feeling aggregate, … the associated consciousness as the consciousness aggregate. |
Evaṃ arūpadhammā phassavasena upaṭṭhahanti. |
This is how immaterial states become evident through contact. |
Ekassa "pathavīdhātu kakkhaḷalakkhaṇā"ti tadārammaṇarasānubhavanakavedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, taṃsampayutto phasso ca cetanā ca saṅkhārakkhandho, taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. |
20. 2. (a) To another [who discerns the four primary elements in the way beginning] “The earth element has the characteristic of hardness,” the feeling that has that as its object and experiences its stimulus [as pleasant, etc.,] becomes evident as the feeling aggregate, the perception associated with that as the perception aggregate, the contact and the volition associated with that as the formations aggregate, and the consciousness associated with that as the consciousness aggregate. |
Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti tadārammaṇarasānubhavanakavedanā vedanākkhandho - pe - taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. |
2. (b) Likewise [to one who discerns them in this way] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness,” the feeling that has that as its object and experiences its stimulus becomes evident as the feeling aggregate … and the consciousness associated with that as the consciousness aggregate. |
Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti. |
This is how the immaterial states become evident through feeling. |
Aparassa "pathavīdhātu kakkhaḷalakkhaṇā"ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. |
21. 3. (a) To another [who discerns the four primary elements in the way beginning] “The earth element has the characteristic of hardness,” the consciousness that cognizes the object becomes evident as the consciousness aggregate, the feeling associated with it as the feeling aggregate, the associated perception as the perception aggregate, and the associated contact and volition as the formations aggregate. |
Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. |
3. (b) Likewise [to one who discerns them in this way] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness,” the consciousness that cognizes the object becomes evident as the consciousness aggregate … and the associated contact and volition as the formations aggregate. |
Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti. |
This is how the immaterial states become evident through consciousness. |
Eteneva upāyena "kammasamuṭṭhāne kese pathavīdhātu kakkhaḷalakkhaṇā"tiādinā nayena dvācattālīsāya dhātukoṭṭhāsesu catunnaṃ catunnaṃ dhātūnaṃ vasena, sesesu ca cakkhudhātuādīsu rūpapariggahamukhesu sabbaṃ nayabhedaṃ anugantvā yojanā kātabbā. |
22.In the case of [the ways of discerning materiality as consisting of] the forty- two aspects of the elements beginning with the head hairs [that is, thirty-two aspects of the body, four aspects of the fire element and six aspects of the air element,] either by these same means given above or by means of the method beginning, “In the kamma-originated head hairs it is the earth element that has the characteristic of hardness—and also in the case of the methods of discerning materiality as consisting of the eye, etc.—by means of the four primary elements in each, the construing should be done by working out all the differences in each method. |
671.Yasmā ca evaṃ suvisuddharūpapariggahasseva tassa arūpadhammā tīhākārehi pākaṭā honti. |
23.Now, it is only when he has become quite sure about discerning materiality in this way that immaterial states become quite evident to him in the three aspects. |
Tasmā suvisuddharūpapariggaheneva arūpapariggahāya yogo kātabbo, na itarena. |
Therefore he should only undertake the task of discerning the immaterial states after he has completed that, not otherwise. |
Sace hi ekasmiṃ vā rūpadhamme upaṭṭhite dvīsu vā rūpaṃ pahāya arūpapariggahaṃ ārabhati kammaṭṭhānato parihāyati, pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya. |
If he leaves off discerning materiality when, say, one or two material states have become evident in order to begin discerning the immaterial, then he falls from his meditation subject like the mountain cow already described under the Development of the Earth Kasiṇa (IV.130). |
Suvisuddharūpapariggahassa pana arūpapariggahāya yogaṃ karoto kammaṭṭhānaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti. |
But if he undertakes the task of discerning the immaterial after he is already quite sure about discerning materiality thus, then his meditation subject comes to growth, increase and perfection. |
So evaṃ phassādīnaṃ vasena upaṭṭhite cattāro arūpino khandhe nāmanti, tesaṃ ārammaṇabhūtāni cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ rūpanti vavatthapeti. |
24.He defines the four immaterial aggregates that have thus become evident through contact, etc., as “mentality.” And he defines their objects, namely, the four primaries and the materiality derived from the four primaries, as “materiality.” |
Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme khaggena samuggaṃ vivaramāno viya yamakatālakandaṃ phālayamāno viya ca nāmañca rūpañcāti dvedhā vavatthapeti. |
So, as one who opens a box with a knife, as one who splits a twin palmyra bulb in two, he defines all states of the three planes,9 the eighteen elements, twelve bases, five aggregates, in the double way as “mentality- materiality,” |
Nāmarūpamattato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā natthīti niṭṭhaṃ gacchati. |
and he concludes that over and above mere mentality-materiality there is nothing else that is a being or a person or a deity or a Brahmā. |
Sambahulasuttantasaṃsandanā Table view Original pali |
672.So evaṃ yāthāvasarasato nāmarūpaṃ vavatthapetvā suṭṭhutaraṃ "satto puggalo"ti imissā lokasamaññāya pahānatthāya sattasammohassa samatikkamatthāya asammohabhūmiyaṃ cittaṃ ṭhapanatthāya sambahulasuttantavasena "nāmarūpamattamevidaṃ, na satto, na puggalo atthī"ti etamatthaṃ saṃsandetvā vavatthapeti. |
25.After defining mentality-materiality thus according to its true nature, then in order to abandon this worldly designation of “a being” and “a person” more thoroughly, to surmount confusion about beings and to establish his mind on the plane of non-confusion, he makes sure that the meaning defined, namely, “This is mere mentality-materiality, there is no being, no person” is confirmed by a number of suttas. |
Vuttañhetaṃ – |
For this has been said: |
"Yathāpi aṅgasambhārā, hoti saddo ratho iti; |
As with the assembly of parts The word “chariot” is countenanced, |
Evaṃ khandhesu santesu, hoti sattoti sammutī"ti. (saṃ. ni. 1.171); |
So, when the aggregates are present, “A being” is said in common usage (S I 135). |
Aparampi vuttaṃ, "seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati, evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī"ti (ma. ni. 1.306). |
26.Again, this has been said: “Just as when a space is enclosed with timber and creepers and grass and clay, there comes to be the term ‘house,’ so too, when a space is enclosed with bones and sinews and flesh and skin, there comes to be the term ‘material form’ (rūpa)” (M I 190). |
Aparampi vuttaṃ – |
27. And again this has been said: |
"Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; |
It is ill alone that rises, Ill that remains, ill that departs. |
Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī"ti. (saṃ. ni. 1.171); |
Nothing rises else than ill, And nothing ceases else than ill (S I 135). |
Upamāhi nāmarūpavibhāvanā Table view Original pali |
673.Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo. |
28.So in many hundred suttas it is only mentality-materiality that is illustrated, not a being, not a person. |
Tasmā yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena saṇṭhitesu rathoti vohāramattaṃ hoti, paramatthato ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi. |
Therefore, just as when the component parts such as axles, wheels, frame poles, etc., are arranged in a certain way, there comes to be the mere term of common usage “chariot,” yet in the ultimate sense when each part is examined there is no chariot— |
Yathā ca kaṭṭhādīsu gehasambhāresu ekenākārena ākāsaṃ parivāretvā ṭhitesu gehanti vohāramattaṃ hoti, paramatthato gehaṃ nāma natthi. |
and just as when the component parts of a house such as wattles, etc., are placed so that they enclose a space in a certain way, there comes to be the mere term of common usage “house,” yet in the ultimate sense there is no house— |
Yathā ca aṅguliaṅguṭṭhādīsu ekenākārena ṭhitesu muṭṭhīti vohāramattaṃ hoti. |
and just as when the fingers, thumb, etc., are placed in a certain way, there comes to be the mere term of common usage “fist,”— |
Doṇitantiādīsu vīṇāti. |
with body and strings, “lute”; |
Hatthiassādīsu senāti. |
with elephants, horses, etc., “army”; |
Pākāragehagopurādīsu nagaranti. |
with surrounding walls, houses, states, etc., “city”— |
Khandhasākhāpalāsādīsu ekenākārena ṭhitesu rukkhoti vohāramattaṃ hoti, paramatthato ekekasmiṃ avayave upaparikkhiyamāne rukkho nāma natthi. |
just as when trunk, branches, foliage, etc., are placed in a certain way, there comes to be the mere term of common usage “tree,” yet in the ultimate sense, when each component is examined, there is no tree— |
Evamevaṃ pañcasu upādānakkhandhesu sati "satto, puggalo"ti vohāramattaṃ hoti, paramatthato ekekasmiṃ dhamme upaparikkhiyamāne "asmīti vā ahanti vā"ti gāhassa vatthubhūto satto nāma natthi. |
so too, when there are the five aggregates [as objects] of clinging, there comes to be the mere term of common usage “a being,” “a person,” yet in the ultimate sense, when each component is examined, there is no being as a basis for the assumption “I am” or “I”; |
Paramatthato pana nāmarūpamattameva atthīti. |
in the ultimate sense there is only mentality-materiality. |
Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti. |
The vision of one who sees in this way is called correct vision. |
674.Yo panetaṃ yathābhūtadassanaṃ pahāya "satto atthī"ti gaṇhāti. |
29.But when a man rejects this correct vision and assumes that a [permanent] being exists, |
So tassa vināsaṃ anujāneyya avināsaṃ vā. |
he has to conclude either that it comes to be annihilated or that it does not. |
Avināsaṃ anujānanto sassate patati. |
If he concludes that it does not come to be annihilated, he falls into the eternity [view]. |
Vināsaṃ anujānanto ucchede patati. |
If he concludes that it does come to be annihilated, he falls into the annihilation [view]. |
Kasmā? |
Why? |
Khīranvayassa dadhino viya tadanvayassa aññassa abhāvato. |
Because [the assumption] precludes any gradual change like that of milk into curd. |
So "sassato satto"ti gaṇhanto olīyati nāma. |
So he either holds back, concluding that the assumed being is eternal, |
"Ucchijjatī"ti gaṇhanto atidhāvati nāma. |
or he overreaches, concluding that it comes to be annihilated. |
Tenāha bhagavā – |
30.Hence the Blessed One said: |
"Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passanti. |
“There are two kinds of view, bhikkhus, and when deities and human beings are obsessed by them, some hold back and some overreach; only those with eyes see. |
"Kathañca, bhikkhave, olīyanti eke? |
And how do some hold back? |
Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasamuditā. |
Deities and human beings love becoming, delight in becoming, rejoice in becoming. |
Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. |
When Dhamma is taught to them for the ceasing of becoming, their minds do not enter into it, become settled, steady and resolute. |
Evaṃ kho, bhikkhave, olīyanti eke. |
Thus it is that some hold back. |
"Kathañca, bhikkhave, atidhāvanti eke? |
And how do some overreach? |
Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti, yato kira bho ayaṃ attā kāyassa bhedā ucchijjati vinassati, na hoti paraṃmaraṇā, etaṃ santaṃ, etaṃ paṇītaṃ, etaṃ yāthāvanti. |
Some are ashamed, humiliated and disgusted by that same becoming, they are concerned with non-becoming in this way: ‘Sirs, when with the breakup of the body this self is cut off, annihilated, does not become any more after death, that is peaceful, that is sublime, that is true.’ |
Evaṃ kho, bhikkhave, atidhāvanti eke. |
Thus it is that some overreach. |
"Kathañca, bhikkhave, cakkhumanto passanti? |
And how do those with eyes see? |
Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati, bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
Here a bhikkhu sees what is become as become. Having seen what is become as become, he has entered upon the way to dispassion for it, to the fading away of greed for it, to its cessation. |
Evaṃ kho, bhikkhave, cakkhumanto passantī"ti (itivu. 49). |
This is how one with eyes sees” (It 43; Paṭis I 159). |
675.Tasmā yathā dāruyantaṃ suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana dārurajjukasamāyogavasena gacchatipi tiṭṭhatipi. |
31.Therefore, just as a marionette is void, soulless and without curiosity, and while it walks and stands merely through the combination of strings and wood, |
Saīhakaṃ sabyāpāraṃ viya khāyati, evamidaṃ nāmarūpampi suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana aññamaññasamāyogavasena gacchatipi tiṭṭhatipi. |
yet it seems as if it had curiosity and interestedness, so too, this mentality- materiality is void, soulless and without curiosity, and while it walks and stands merely through the combination of the two together, yet it seems as if it had curiosity and interestedness. |
Saīhakaṃ sabyāpāraṃ viya khāyatīti daṭṭhabbaṃ. |
This is how it should be regarded. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Nāmañca rūpañca idhatthi saccato, |
The mental and material are really here, |
Na hettha satto manujo ca vijjati; |
But here there is no human being to be found, |
Suññaṃ idaṃ yantamivābhisaṅkhataṃ, |
For it is void and merely fashioned like a doll— |
Dukkhassa puñjo tiṇakaṭṭhasādiso"ti. |
Just suffering piled up like grass and sticks. |
Na kevalañcetaṃ dāruyantupamāya, aññāhipi naḷakalāpīādīhi upamāhi vibhāvetabbaṃ – yathā hi dvīsu naḷakalāpīsu aññamaññaṃ nissāya ṭhapitāsu ekā ekissā upatthambho hoti, ekissā patamānāya itarāpi patati, evamevaṃ pañcavokārabhave nāmarūpaṃ aññamaññaṃ nissāya pavattati, ekaṃ ekassa upatthambho hoti. |
32. And this should be explained not only by means of the simile of the marionette, but also by means of the analogies of the sheaves of reeds and so on. For just as when two sheaves of reeds are propped one against the other, each one gives the other consolidating support, and when one falls the other falls, so too, in the five-constituent becoming mentality-materiality occurs as an interdependent state, each of its components giving the other consolidating support, |
Maraṇavasena ekasmiṃ patamāne itarampi patati. |
and when one falls owing to death, the other falls too. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Yamakaṃ nāmarūpañca, ubho aññoññanissitā; |
The mental and material Are twins and each supports the other; |
Ekasmiṃ bhijjamānasmiṃ, ubho bhijjanti paccayā"ti. |
When one breaks up they both break up Through interconditionality. |
676.Yathā ca daṇḍābhihataṃ bheriṃ nissāya sadde pavattamāne aññā bherī, añño saddo, bherisaddā asammissā, bherī saddena suññā, saddo bheriyā suñño, evamevaṃ vatthudvārārammaṇasaṅkhātaṃ rūpaṃ nissāya nāme pavattamāne aññaṃ rūpaṃ, aññaṃ nāmaṃ, nāmarūpā asammissā, nāmaṃ rūpena suññaṃ, rūpaṃ nāmena suññaṃ, apica kho bheriṃ paṭicca saddo viya rūpaṃ paṭicca nāmaṃ pavattati. |
33.And just as when sound occurs having as its support a drum that is beaten by the stick, then the drum is one and the sound another, the drum and the sound are not mixed up together, the drum is void of the sound and the sound is void of the drum, so too, when mentality occurs having as its support the materiality called the physical basis, the door and the object, then the materiality is one and the mentality is another, the mentality and materiality are not mixed up together, the mentality is void of the materiality and the materiality is void of the mentality; yet the mentality occurs due to the materiality as the sound occurs due to the drum. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Na cakkhuto jāyare phassapañcamā, |
The pentad based on contact comes not from the eye, |
Na rūpato no ca ubhinnamantarā; |
Or from things seen, or something that is in between; |
Hetuṃ paṭiccappabhavanti saṅkhatā, |
Due to a cause it comes to be, and formed as well. |
Yathāpi saddo pahaṭāya bheriyā. |
Just as the sound that issues from a beaten drum. |
"Na sotato jāyare phassapañcamā, |
The pentad based on contact comes not from the ear. |
Na saddato no ca ubhinnamantarā - pe -. |
Or yet from sound, or something that is in between; Due to a cause … |
"Na ghānato jāyare phassapañcamā, |
The pentad based on contact comes not from the nose |
Na gandhato no ca ubhinnamantarā - pe -. |
Or yet from smells, or something that is in between; Due to a cause … |
"Na jivhāto jāyare phassapañcamā, |
The pentad based on contact comes not from the tongue, |
Na rasato no ca ubhinnamantarā - pe -. |
Or yet from tastes, or something that is in between; Due to a cause … |
"Na kāyato jāyare phassapañcamā, |
The pentad based on contact comes not from the body, |
Na phassato no ca ubhinnamantarā - pe -. |
Or yet from touch, or something that is in between; Due to a cause … |
"Na vatthurūpā pabhavanti saṅkhatā, |
Being formed, it does not come from the material basis. |
Na cāpi dhammāyatanehi niggatā; |
Nor does it issue from the mental-datum base; |
Hetuṃ paṭiccappabhavanti saṅkhatā, |
Due to a cause it comes to be, and formed as well. |
Yathāpi saddo pahaṭāya bheriyā"ti. |
Just as the sound that issues from a beaten drum. |
677.Apicettha nāmaṃ nittejaṃ na sakena tejena pavattituṃ sakkoti, na khādati, na pivati, na byāharati, na iriyāpathaṃ kappeti. |
34.Furthermore, mentality has no efficient power, it cannot occur by its own efficient power. It does not eat, it does not drink, it does not speak, it does not adopt postures. |
Rūpampi nittejaṃ na sakena tejena pavattituṃ sakkoti. |
And materiality is without efficient power; it cannot occur by its own efficient power. |
Na hi tassā khāditukāmatā, nāpi pivitukāmatā, na byāharitukāmatā, na iriyāpathaṃ kappetukāmatā, atha kho nāmaṃ nissāya rūpaṃ pavattati, rūpaṃ nissāya nāmaṃ pavattati, nāmassa khāditukāmatāya pivitukāmatāya byāharitukāmatāya iriyāpathaṃ kappetukāmatāya sati rūpaṃ khādati, pivati, byāharati, iriyāpathaṃ kappeti. |
For it has no desire to eat, it has no desire to drink, it has no desire to speak, it has no desire to adopt postures. But rather it is when supported by materiality that mentality occurs; and it is when supported by mentality that materiality occurs. When mentality has the desire to eat, the desire to drink, the desire to speak, the desire to adopt a posture, it is materiality that eats, drinks, speaks, and adopts a posture. |
Imassa panatthassa vibhāvanatthāya imaṃ upamaṃ udāharanti – yathā jaccandho ca pīṭhasappī ca disāpakkamitukāmā assu, jaccandho pīṭhasappiṃ evamāha "ahaṃ kho bhaṇe, sakkomi pādehi pādakaraṇīyaṃ kātuṃ, natthi ca me cakkhūni yehi samavisamaṃ passeyya"nti. |
35.But for the purpose of explaining this meaning they gave this simile as an example: a man born blind and a stool-crawling cripple wanted to go somewhere. The blind man said to the cripple, “Look, I can do what should be done by legs, but I have no eyes with which to see what is rough and smooth.” |
Pīṭhasappīpi jaccandhaṃ evamāha "ahaṃ kho bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādāni yehi abhikkameyyaṃ vā paṭikkameyyaṃ vā"ti. |
The cripple said, “Look, I can do what should be done by eyes, but I have no legs with which to go and come.” |
So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi. |
The blind man was delighted, and he made the cripple climb up on his shoulder. |
Pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha "vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā"ti. |
Sitting on the blind man’s shoulder the cripple spoke thus, “Leave the left, take the right; leave the right, take the left.” |
Tattha jaccandhopi nittejo dubbalo na sakena tejena sakena balena gacchati, pīṭhasappīpi nittejo dubbalo na sakena tejena sakena balena gacchati, na ca tesaṃ aññamaññaṃ nissāya gamanaṃ nappavattati, evamevaṃ nāmampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati. |
Herein, the blind man has no efficient power; he is impotent; he cannot travel by his own efficient power, by his own strength. And the cripple has no efficient power; he is impotent; he cannot travel by his own efficient power, by his own strength. But there is nothing to prevent their going when they support each other. So too, mentality has no efficient power; it does not arise or occur in such and such functions by its own efficient power. |
Rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hoti. |
And materiality has no efficient power; it does not arise or occur in such and such functions by its own efficient power. But there is nothing to prevent their occurrence when they support each other. |
Tenetaṃ vuccati – |
36. Hence this is said: |
"Na sakena balena jāyare, |
They cannot come to be by their own strength, |
Nopi sakena balena tiṭṭhare; |
Or yet maintain themselves by their own strength; |
Paradhammavasānuvattino, |
Relying for support on other states, |
Jāyare saṅkhatā attadubbalā. |
Weak in themselves, and formed, they come to be; |
"Parapaccayato ca jāyare, |
They come to be with others as condition. |
Paraārammaṇato samuṭṭhitā; |
They are aroused by others as their objects, |
Ārammaṇapaccayehi ca, |
They are produced by object and condition, |
Paradhammehi cime pabhāvitā. |
And each by something other than itself. |
"Yathāpi nāvaṃ nissāya, manussā yanti aṇṇave; |
And just as men depend upon A boat for traversing the sea. |
Evameva rūpaṃ nissāya, nāmakāyo pavattati. |
So does the mental body need The matter-body for occurrence. |
"Yathā ca manusse nissāya, nāvā gacchati aṇṇave; |
And as the boat depends upon The men for traversing the sea. |
Evameva nāmaṃ nissāya, rūpakāyo pavattati. |
So does the matter-body need The mental body for occurrence. |
"Ubho nissāya gacchanti, manussā nāvā ca aṇṇave; |
Depending each upon the other The boat and men go on the sea. |
Evaṃ nāmañca rūpañca, ubho aññoññanissitā"ti. |
And so do mind and matter both Depend the one upon the other. |
Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ. |
37. The correct vision of mentality and materiality, which, after defining mentality-materiality by these various methods, has been established on the plane of non-confusion by overcoming the perception of a being, is what should be understood as purification of view. |
Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ. |
Other terms for it are “defining of mentality- materiality” and “delimitation of formations.” |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
in the Treatise on the Development of Understanding |
Diṭṭhivisuddhiniddeso nāma |
called “The Description of Purification of View” |
Aṭṭhārasamo paricchedo. |
The eighteenth chapter |
19. Purification by overcoming doubt Original pali |
|
Pali |
Nyanamoli thera - english |
Paccayapariggahakathā Table view Original pali |
678.Etasseva pana nāmarūpassa paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ kaṅkhāvitaraṇavisuddhi nāma. |
1. Knowledge established by overcoming doubt about the three divisions of time by means of discerning the conditions of that same mentality-materiality is called “purification by overcoming doubt.” |
Taṃ sampādetukāmo bhikkhu yathā nāma kusalo bhisakko rogaṃ disvā tassa samuṭṭhānaṃ pariyesati. |
[WAYS OF DISCERNING CAUSE AND CONDITION] 2. The bhikkhu who wants to accomplish this - just as when a skilled physician encounters a disease he seeks its origin, |
Yathā vā pana anukampako puriso daharaṃ kumāraṃ mandaṃ uttānaseyyakaṃ rathikāya nipannaṃ disvā "kassa nu kho ayaṃ puttako"ti tassa mātāpitaro āvajjati, evameva tassa nāmarūpassa hetupaccayapariyesanaṃ āpajjati. |
or just as when a compassionate man sees a tender little child lying on its back in the road he wonders who its parents are - sets about seeking the cause and condition for that mentality-materiality. |
So āditova iti paṭisañcikkhati "na tāvidhaṃ nāmarūpaṃ ahetukaṃ, sabbattha sabbadā sabbesañca ekasadisabhāvāpattito, na issarādihetukaṃ, nāmarūpato uddhaṃ issarādīnaṃ abhāvato. |
[NEITHER CREATED BY A CREATOR NOR CAUSELESS] 3. To begin with, he considers thus: “Firstly this mentality-materiality is not causeless, because if that were so, it would follow that [having no causes to differentiate it,] it would be identical everywhere always and for all. It has no Overlord, etc., because of the non-existence of any Overlord, etc. (XVI.85), over and above mentality-materiality. |
Yepi nāmarūpamattameva issarādayoti vadanti, tesaṃ issarādisaṅkhātanāmarūpassa ahetukabhāvappattito. |
And because, if people then argue that mentality- materiality itself is its Overlord, etc., then it follows that their mentality-materiality, which they call the Overlord, etc., would itself be causeless. |
Tasmā bhavitabbamassa hetupaccayehi, ke nu kho te"ti. |
Consequently there must be a cause and a condition for it. What are they? ” |
679.So evaṃ nāmarūpassa hetupaccaye āvajjetvā imassa tāva rūpakāyassa evaṃ hetupaccaye pariggaṇhāti – "ayaṃ kāyo nibbattamāno neva uppalapadumapuṇḍarīkasogandhikādīnaṃ abbhantare nibbattati, na maṇimuttāhārādīnaṃ, atha kho āmāsayapakkāsayānaṃ antare udarapaṭalaṃ pacchato piṭṭhikaṇṭakaṃ purato katvā antaantaguṇaparivārito sayampi duggandhajegucchapaṭikkūlo duggandhajegucchapaṭikkūle paramasambādhe okāse pūtimacchapūtikummāsaoḷigallacandanikādīsu kimiva nibbattati. |
4. Having thus directed his attention to mentality-materiality’s cause and condition, he first discerns the cause and condition for the material body in this way: “When this body is born it is not born inside a blue, red or white lotus or water-lily, etc., or inside a store of jewels or pearls, etc.; on the contrary, like a worm in rotting flesh, in a rotting corpse, in rotting dough, in a drain, in a cesspool, etc., it is born in between the receptacle for undigested food and the receptacle for digested food, behind the belly lining, in front of the backbone, surrounded by the bowel and the entrails, in a place that is stinking, disgusting, repulsive, and extremely cramped, being itself stinking, disgusting, and repulsive. |
Tassevaṃ nibbattamānassa 'avijjā taṇhā upādānaṃ kamma'nti ime cattāro dhammā nibbattakattā hetu, āhāro upatthambhakattā paccayoti pañca dhammā hetupaccayā honti. |
When it is born thus, its causes (root-causes) are the four things, namely, ignorance, craving, clinging, and kamma, [599] since it is they that bring about its birth; and nutriment is its condition, since it is that that consolidates it. So five things constitute its cause and condition. |
Tesupi avijjādayo tayo imassa kāyassa mātā viya dārakassa upanissayā honti. |
And of these, the three beginning with ignorance are the decisive-support for this body, as the mother is for her infant, |
Kammaṃ pitā viya puttassa janakaṃ. |
and kamma begets it, as the father does the child; |
Āhāro dhāti viya dārakassa sandhārako"ti. |
and nutriment sustains it, as the wet-nurse does the infant.” |
Evaṃ rūpakāyassa paccayapariggahaṃ katvā, puna "cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa"ntiādinā (saṃ. ni. 2.43) nayena nāmakāyassa paccayapariggahaṃ karoti. |
[ITS OCCURANCE IS ALWAYS DUE TO CONDITIONS] 5.After discerning the material body’s conditions in this way, he again discerns the mental body in the way beginning: “Due to eye and to visible object eye- consciousness arises” (S II 72; M I 111). |
So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati. |
When he has thus seen that the occurrence of mentality-materiality is due to conditions, then he sees that, as now, so in the past too its occurrence was due to conditions, and in the future too its occurrence will be due to conditions. |
680.Tassevaṃ samanupassato yā sā pubbantaṃ ārabbha "ahosiṃ nu kho ahaṃ atītamaddhānaṃ, na nu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhāna"nti (ma. ni. 1.18; saṃ. ni. 2.20) pañcavidhā vicikicchā vuttā, yāpi aparantaṃ ārabbha "bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, na nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhāna"nti pañcavidhā vicikicchā vuttā, yāpi paccuppannaṃ ārabbha "etarahi vā pana paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī hoti – ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī"ti (ma. ni. 1.18) chabbidhā vicikicchā vuttā, sā sabbāpi pahīyati. |
6.When he sees it in this way, all his uncertainty is abandoned, that is to say, the five kinds of uncertainty about the past stated thus: “Was I in the past? Was I not in the past? What was I in the past? How was I in the past? Having been what, what was I in the past? ” (M I 8), and also the five kinds of uncertainty about the future stated thus: “Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future? ” (M I 8); and also the six kinds of uncertainty about the present stated thus: “Am I? Am I not? What am I? How am I? Whence will this being have come? Whither will it be bound? ” (M I 8). |
681.Aparo sādhāraṇāsādhāraṇavasena duvidhaṃ nāmassa paccayaṃ passati, kammādivasena catubbidhaṃ rūpassa. |
[GENERAL AND PARTICULAR CONDITIONS] 7.Another sees the conditions for mentality as two-fold, according to what is common to all and to what is not common to all, and that for materiality as fourfold, according to kamma, and so on. |
Duvidho hi nāmassa paccayo sādhāraṇo asādhāraṇo ca. |
8.The condition for mentality is twofold, as that which is common to all and that which is not common to all. |
Tattha cakkhādīni cha dvārāni, rūpādīni cha ārammaṇāni nāmassa sādhāraṇo paccayo, kusalādibhedato sabbappakārassāpi tato pavattito. |
Herein, the six doors beginning with the eye and the six objects beginning with visible data are a condition-common-to-all for mentality because the occurrence of all kinds [of mentality] classified as profitable, etc., is due to that [condition]. |
Manasikārādiko asādhāraṇo. |
But attention, etc., are not common to all; |
Yoniso manasikārasaddhammassavanādiko hi kusalasseva hoti, viparīto akusalassa, kammādiko vipākassa, bhavaṅgādiko kiriyassāti. |
for wise attention, hearing the Good Dhamma, etc., are a condition only for the profitable, [600] while the opposite kinds are a condition for the unprofitable. Kamma, etc., are a condition for the resultant mentality; and the life-continuum, etc., are a condition for the functional. |
Rūpassa pana kammaṃ cittaṃ utu āhāroti ayaṃ kammādiko catubbidho paccayo. |
9.Kamma, consciousness, temperature, and nutriment constitute this fourfold condition for materiality beginning with kamma. |
Tattha kammaṃ atītameva kammasamuṭṭhānassa rūpassa paccayo hoti. |
Herein it is only when it is past that kamma is a condition for kamma-originated materiality; |
Cittaṃ cittasamuṭṭhānassa uppajjamānaṃ. |
consciousness is a condition, when it is arising, for consciousness-originated materiality. |
Utuāhārā utuāhārasamuṭṭhānassa ṭhitikkhaṇe paccayā hontīti. |
Temperature and nutriment are conditions at the instant (moment) of their presence for temperature-originated and nutriment-originated materiality.1 |
Evameveko nāmarūpassa paccayapariggahaṃ karoti. |
This is how one man discerns the conditions for mentality-materiality. |
So evaṃ paccayato nāmarūpassa pavattiṃ disvā yathā idaṃ etarahi, evaṃ atītepi addhāne paccayato pavattittha, anāgatepi paccayato pavattissatīti samanupassati. |
10. When he has seen that the occurrence of mentality-materiality is due to conditions in this way, he sees also that, as now, so too in the past its occurrence was due to conditions, and in the future its occurrence will be due to conditions. |
Tassevaṃ samanupassato vuttanayeneva tīsupi addhāsu vicikicchā pahīyati. |
When he sees it in this way, his uncertainty about the three periods of time is abandoned in the way already stated. |
682.Aparo tesaṃyeva nāmarūpasaṅkhātānaṃ saṅkhārānaṃ jarāpattiṃ jiṇṇānañca bhaṅgaṃ disvā idaṃ saṅkhārānaṃ jarāmaraṇaṃ nāma jātiyā sati hoti, jāti bhave sati, bhavo upādāne sati, upādānaṃ taṇhāya sati, taṇhā vedanāya sati, vedanā phasse sati, phasso saḷāyatane sati, saḷāyatanaṃ nāmarūpe sati, nāmarūpaṃ viññāṇe sati, viññāṇaṃ saṅkhāresu sati, saṅkhārā avijjāya satīti evaṃ paṭilomapaṭiccasamuppādavasena nāmarūpassa paccayapariggahaṃ karoti. |
[DEPENDENT ORIGINATION IN REVERSE ORDER] 11.Another, when he has seen that the formations called mentality-materiality arrive at aging and that those that have aged dissolve, discerns mentality-materiality’s conditions by means of dependent origination in reverse order in this way: “This is called aging-and-death of formations; it comes to be when there is birth, and birth when there is becoming, and becoming when there is clinging, and clinging when there is craving, and craving when there is feeling, and feeling when there is contact, and contact when there is the sixfold base, and the sixfold base when there is mentality-materiality, and mentality-materiality when there is consciousness, and consciousness when there are formations, and formations when there is ignorance.” |
Athassa vuttanayeneva vicikicchā pahīyati. |
Then his uncertainty is abandoned in the way already stated. |
683.Aparo "iti kho avijjāpaccayā saṅkhārā"ti (saṃ. ni. 2.2) pubbe vitthāretvā dassitaanulomapaṭiccasamuppādavaseneva nāmarūpassa paccayapariggahaṃ karoti. |
[DEPENDENT ORIGINATION IN DIRECT ORDER] 12.Another discerns mentality-materiality’s conditions by means of dependent origination in direct order as already shown (XVII.29) in detail, doing so in this way: “So, with ignorance as condition there are formations” (M I 261). |
Athassa vuttanayeneva kaṅkhā pahīyati. |
Then his uncertainty is abandoned in the way already stated. |
684.Aparo "purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā, idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanāti ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā. |
[KAMMA AND KAMMA-RESULT] 13.Another discerns mentality-materiality’s conditions by means of the round of kamma and the round of kamma-result in this way: “In the previous kamma-process becoming there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is embracing, which is clinging; there is volition, which is becoming; thus these five things in the previous kamma-process becoming are conditions for rebirth-linking here [in the present becoming]. |
Idha paripakkattā āyatanānaṃ moho avijjā - pe - cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā"ti (paṭi. ma. 1.47) evaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti. |
“Here [in the present becoming] there is rebirth-linking, which is consciousness; there is descent [into the womb], which is mentality-materiality; there is sensitivity, which is sense base; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five things here in the [present] rebirth-process becoming have their conditions in kamma done in the past. “Here [in the present becoming] with the maturing of the bases there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is embracing, which is clinging; there is volition, which is becoming; thus these five things here in the [present] kamma- process becoming are conditions for rebirth-linking in the future. “In the future there is rebirth-linking, which is consciousness; there is descent [into the womb], which is mentality-materiality; there is sensitivity, which is sense base; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five things in the future rebirth-process becoming have their conditions in kamma done here [in the present becoming]” (Paṭis I 52). [601] |
685.Tattha catubbidhaṃ kammaṃ – diṭṭhadhammavedanīyaṃ, upapajjavedanīyaṃ, aparāpariyavedanīyaṃ, ahosikammanti. |
14.Herein, kamma is fourfold: to be experienced here and now, to be experienced on rebirth, to be experienced in some subsequent becoming, and lapsed kamma.2 |
Tesu ekajavanavīthiyaṃ sattasu cittesu kusalā vā akusalā vā paṭhamajavanacetanā diṭṭhidhammavedanīyakammaṃ nāma. |
Of these, (i) the volition, either profitable or unprofitable, of the first of the seven impulsion consciousnesses in a single cognitive series of impulsions is called kamma to be experienced here and now: |
Taṃ imasmiññeva attabhāve vipākaṃ deti. |
it gives its result in this same selfhood. |
Tathā asakkontaṃ pana "ahosikammaṃ nāhosi kammavipāko, na bhavissati kammavipāko, natthi kammavipāko"ti (paṭi. ma. 1.234) imassa tikassa vasena ahosikammaṃ nāma hoti. |
But if it cannot do so, it is called (iv) lapsed kamma (ahosi-kamma), according to the triad described thus, “There has been (ahosi) kamma, there has been no kamma-result, there will be no kamma-result” (see Paṭis II 78). |
Atthasādhikā pana sattamajavanacetanā upapajjavedanīyakammaṃ nāma. |
(ii) The volition of the seventh impulsion that accomplishes its purpose is called kamma to be experienced on rebirth: |
Taṃ anantare attabhāve vipākaṃ deti. |
it gives its result in the next selfhood. |
Tathā asakkontaṃ vuttanayeneva ahosikammaṃ nāma hoti. |
If it cannot do so, it is called (iv) lapsed kamma in the way already described. |
Ubhinnaṃ antare pañca javanacetanā aparāpariyavedanīyakammaṃ nāma. |
(iii) The volition of the five impulsions between these two is called kamma to be experienced in some subsequent becoming: |
Taṃ anāgate yadā okāsaṃ labhati, tadā vipākaṃ deti. |
it gives its result in the future when it gets the opportunity, |
Sati saṃsārappavattiyā ahosikammaṃ nāma na hoti. |
and however long the round of rebirths continues it never becomes lapsed kamma. |
686.Aparampi catubbidhaṃ kammaṃ – yaṃ garukaṃ, yaṃ bahulaṃ, yadāsannaṃ, kaṭattā vā pana kammanti. |
15.Another fourfold classification of kamma is this: weighty, habitual, death- threshold, and kamma [stored up] by being performed.3 |
Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu yaṃ garukaṃ mātughātādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. |
Herein, (v) when there is weighty and unweighty kamma, the weightier, whether profitable or unprofitable, whether kamma consisting in matricide or kamma of the exalted spheres, takes precedence in ripening. |
Tathā bahulābahulesupi yaṃ bahulaṃ hoti susīlyaṃ vā dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. |
(vi) Likewise, when there is habitual and unhabitual kamma, the more habitual, whether consisting in good or bad conduct, takes precedence in ripening. |
Yadāsannaṃ nāma maraṇakāle anussaritakammaṃ. |
(vii) Death-threshold kamma is that remembered at the time of death; |
Yañhi āsannamaraṇo anussarituṃ sakkoti, teneva upapajjati. |
for when a man near death can remember [kamma], he is born according to that. |
Etehi pana tīhi muttaṃ punappunaṃ laddhāsevanaṃ kaṭattā vā pana kammaṃ nāma hoti, tesaṃ abhāve taṃ paṭisandhiṃ ākaḍḍhati. |
(viii) Kamma not included in the foregoing three kinds that has been often repeated is called kamma [stored up] by being performed. This brings about rebirth-linking if other kinds fail. |
687.Aparampi catubbidhaṃ kammaṃ – janakaṃ, upatthambhakaṃ, upapīḷakaṃ, upaghātakanti. |
16.Another fourfold classification of kamma is this: productive, consolidating, frustrating, and supplanting.4 |
Tattha janakaṃ nāma kusalampi hoti akusalampi. |
Herein, (ix) what is called productive is both profitable and unprofitable. |
Taṃ paṭisandhiyampi pavattepi rūpārūpavipākakkhandhe janeti. |
It produces the material and immaterial aggregates both at rebirth-linking and during the course of an existence. |
Upatthambhakaṃ pana vipākaṃ janetuṃ na sakkoti, aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjamānakasukhadukkhaṃ upatthambheti, addhānaṃ pavatteti. |
(x) Consolidating kamma cannot produce result, but when result has already been produced in the provision of rebirth- linking by other kamma, it consolidates the pleasure or pain that arises and makes it last. |
Upapīḷakaṃ aññena kammena dinnāya paṭisandhiyā janite vipāke uppajjamānakasukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na deti. |
(xi) And when result has already been produced in the provision of rebirth-linking by other kamma, frustrating kamma frustrates and obstructs the pleasure or pain that arises and does not allow it to last. |
Upaghātakaṃ pana sayaṃ kusalampi akusalampi samānaṃ aññaṃ dubbalakammaṃ ghātetvā tassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. |
(xii) Supplanting kamma is itself both profitable and unprofitable; [602] and it supplants other, weaker kamma, prevents its resulting and usurps that kamma’s opportunity in order to cause its own result. |
Evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccati. |
But when the opportunity has thus been furnished by the [other] kamma, it is that [supplanting kamma’s] result that is called arisen.5 |
Iti imesaṃ dvādasannaṃ kammānaṃ kammantarañceva vipākantarañca buddhānaṃ kammavipākañāṇasseva yāthāvasarasato pākaṭaṃ hoti, asādhāraṇaṃ sāvakehi. |
17.The succession of kamma and its result in the twelve classes of kamma is clear in its true nature only to the Buddhas’ “knowledge of kamma and its result,” which knowledge is not shared by disciples.6 |
Vipassakena pana kammantarañca vipākantarañca ekadesato jānitabbaṃ. |
But the succession of kamma and its result can be known in part by one practicing insight. |
Tasmā ayaṃ mukhamattadassanena kammaviseso pakāsitoti. |
That is why this explanation of difference in kamma shows only the mere headings. |
688.Iti imaṃ dvādasavidhaṃ kammaṃ kammavaṭṭe pakkhipitvā evaṃ eko kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ karoti. |
This is how one man discerns mentality-materiality by means of the round of kamma and the round of kamma-result, applying this twelve-fold kamma classification to the round of kamma. |
So evaṃ kammavaṭṭavipākavaṭṭavasena paccayato nāmarūpassa pavattiṃ disvā "yathā idaṃ etarahi, evaṃ atītepi addhāne kammavaṭṭavipākavaṭṭavasena paccayato pavattittha, anāgatepi kammavaṭṭavipākavaṭṭavaseneva paccayato pavattissatī"ti. |
18.When he has thus seen by means of the round of kamma and the round of kamma-result how mentality-materiality’s occurrence is due to a condition, he sees that as now, so in the past, its occurrence was due to a condition by means of the round of kamma and the round of kamma-result, and that in the future its occurrence will be due to a condition by means of the round of kamma and the round of kamma-result. |
Iti kammañceva kammavipāko ca, kammavaṭṭañca vipākavaṭṭañca, kammapavattañca vipākapavattañca, kammasantati ca vipākasantati ca, kiriyā ca kiriyāphalañca. |
This is kamma and kamma-result, the round of kamma and the round of kamma-result, the occurrence of kamma and the occurrence of kamma-result, the continuity of kamma and the continuity of kamma-result, action and the fruit of action: |
Kammā vipākā vattanti, vipāko kammasambhavo; |
Kamma-result proceeds from kamma, Result has kamma for its source, |
Kammā punabbhavo hoti, evaṃ loko pavattatīti. – |
Future becoming springs from kamma, And this is how the world goes round. |
Samanupassati. |
|
Tassevaṃ samanupassato yā sā pubbantādayo ārabbha "ahosiṃ nu kho aha"ntiādinā nayena vuttā soḷasavidhā vicikicchā, sā sabbā pahīyati. |
19.When he sees thus, he abandons all his uncertainty, that is to say, the sixteen kinds described in the way beginning, “Was I in the past? ” [see §6]. |
Sabbabhavayonigatiṭṭhitinivāsesu hetuphalasambandhavasena pavattamānaṃ nāmarūpamattameva khāyati. |
[NO DOER APART FROM KAMMA AND RESULT] In all kinds of becoming, generation, destiny, station, and abode there appears only mentality-materiality, which occurs by means of linking of cause with fruit. |
So neva kāraṇato uddhaṃ kārakaṃ passati, na vipākappavattito uddhaṃ vipākapaṭisaṃvedakaṃ. |
He sees no doer over and above the doing, no experiencer of the result over and above the occurrence of the result. |
Kāraṇe pana sati "kārako"ti, vipākappavattiyā sati "paṭisaṃvedako"ti samaññāmattena paṇḍitā voharanticcevassa sammappaññāya sudiṭṭhaṃ hoti. |
But he sees clearly with right understanding that the wise say “doer” when there is doing and “experiencer” when there is experiencing simply as a mode of common usage. |
689.Tenāhu porāṇā – |
20. Hence the Ancients said: |
"Kammassa kārako natthi, vipākassa ca vedako; |
There is no doer of a deed Or one who reaps the deed’s result; |
Suddhadhammā pavattanti, evetaṃ sammadassanaṃ. |
Phenomena alone flow on— No other view than this is right. |
"Evaṃ kamme vipāke ca, vattamāne sahetuke; |
And so, while kamma and result Thus causally maintain their round, |
Bījarukkhādikānaṃva, pubbā koṭi na nāyati; |
As seed and tree succeed in turn, No first beginning can be shown. |
Anāgatepi saṃsāre, appavattaṃ na dissati. |
Nor in the future round of births Can they be shown not to occur: |
"Etamatthaṃ anaññāya, titthiyā asayaṃvasī; |
Sectarians, not knowing this, Have failed to gain self-mastery. [603] |
Sattasaññaṃ gahetvāna, sassatucchedadassino; |
They assume a being, see it as Eternal or annihilated. |
Dvāsaṭṭhidiṭṭhiṃ gaṇhanti, aññamaññavirodhitā. |
Adopt the sixty-two wrong views, Each contradicting one another. |
"Diṭṭhibandhanabaddhā te, taṇhāsotena vuyhare; |
The stream of craving bears them on Caught in the meshes of their views: |
Taṇhāsotena vuyhantā, na te dukkhā pamuccare. |
And as the stream thus bears them on They are not freed from suffering. |
"Evametaṃ abhiññāya, bhikkhu buddhassa sāvako; |
A monk, disciple of the Buddha, With direct knowledge of this fact |
Gambhīraṃ nipuṇaṃ suññaṃ, paccayaṃ paṭivijjhati. |
Can penetrate this deep and subtle Void conditionality. |
"Kammaṃ natthi vipākamhi, pāko kamme na vijjati; |
There is no kamma in result, Nor does result exist in kamma; |
Aññamaññaṃ ubho suññā, na ca kammaṃ vinā phalaṃ. |
Though they are void of one another, There is no fruit without the kamma. |
"Yathā na sūriye aggi, na maṇimhi na gomaye; |
As fire does not exist inside The sun, a gem, cow-dung, nor yet |
Na tesaṃ bahi so atthi, sambhārehi ca jāyati. |
Outside them, but is brought to be By means of its component parts, |
"Tathā na anto kammassa, vipāko upalabbhati; |
So neither can result be found Within the kamma, nor without; |
Bahiddhāpi na kammassa, na kammaṃ tattha vijjati. |
Nor does the kamma still persist [In the result it has produced]. |
"Phalena suññaṃ taṃ kammaṃ, phalaṃ kamme na vijjati; |
The kamma of its fruit is void; No fruit exists yet in the kamma; |
Kammañca kho upādāya, tato nibbattate phalaṃ. |
And still the fruit is born from it, Wholly depending on the kamma. |
"Na hettha devo brahmā vā, saṃsārassatthikārako; |
For here there is no Brahmā God, Creator of the round of births, |
Suddhadhammā pavattanti, hetusambhārapaccayā"ti. |
Phenomena alone flow on— Cause and component their condition. |
690.Tassevaṃ kammavaṭṭavipākavaṭṭavasena nāmarūpassa paccayapariggahaṃ katvā tīsu addhāsu pahīnavicikicchassa sabbe atītānāgatapaccuppannadhammā cutipaṭisandhivasena viditā honti, sāssa hoti ñātapariññā. |
[FULL-UNDERSTANDING OF THE KNOWN] 21.When he has discerned the conditions of mentality-materiality in this way by means of the round of kamma and the round of kamma-result, and has abandoned uncertainty about the three periods of time, then all past, future and present states are understood by him in accordance with death and rebirth- linking. This is his full-understanding of the known (see XX.3). |
So evaṃ pajānāti – ye atīte kammapaccayā nibbattā khandhā, te tattheva niruddhā, atītakammapaccayā pana imasmiṃ bhave aññe nibbattā, atītabhavato imaṃ bhavaṃ āgato ekadhammopi natthi, imasmimpi bhave kammapaccayena nibbattā khandhā nirujjhissanti, punabbhave aññe nibbattissanti, imamhā bhavā punabbhavaṃ ekadhammopi na gamissati. |
22. He understands thus: “Aggregates produced in the past with kamma as condition ceased there too. But other aggregates are produced in this becoming with past kamma as their condition, although there is no single thing that has come over from the past becoming to this becoming. And aggregates produced in this becoming with kamma as their condition will cease. And in the future becoming other aggregates will be produced, although no single thing will go over from this becoming to the future becoming. |
Apica kho yathā na ācariyamukhato sajjhāyo antevāsikassa mukhaṃ pavisati, na ca tappaccayā tassa mukhe sajjhāyo na vattati, na dūtena mantodakaṃ pītaṃ rogino udaraṃ pavisati, na ca tassa tappaccayā rogo na vūpasammati, na mukhe maṇḍanavidhānaṃ ādāsatalādīsu mukhanimittaṃ gacchati, na ca tattha tappaccayā maṇḍanavidhānaṃ na paññāyati, na ekissā vaṭṭiyā dīpasikhā aññaṃ vaṭṭiṃ saṅkamati, na ca tattha tappaccayā dīpasikhā na nibbattati, evameva na atītabhavato imaṃ bhavaṃ, ito vā punabbhavaṃ koci dhammo saṅkamati, na ca atītabhave khandhāyatanadhātupaccayā idha, idha vā khandhāyatanadhātupaccayā punabbhave khandhāyatanadhātuyo na nibbattantīti. |
“Furthermore, just as, while the recitation from the teacher’s mouth does not enter into the pupil’s mouth, yet recitation does not because of that fail to take place in the pupil’s mouth—and while the potion drunk by the proxy does not enter the sick man’s stomach, yet the sickness does not because of that fail to be cured—and while the arrangement of the ornaments on the face does not pass over to the reflection of the face in the looking glass, yet the arrangement of the ornaments does not because of that fail to appear—and while the flame of a lamp does not move over from one wick to another, yet the flame does not because of that fail to be produced—so too, while nothing whatever moves over from the past becoming to this becoming, or from this to the future becoming, [604] yet aggregates, bases, and elements do not fail to be produced here with aggregates, §bases, and elements in the past becoming as their condition, or in the future becoming with aggregates, bases, and elements here as their condition.” |
Yatheva cakkhuviññāṇaṃ, manodhātuanantaraṃ; |
23. Just as eye-consciousness comes next Following on mind element, |
Na ceva āgataṃ nāpi, na nibbattaṃ anantaraṃ. |
Which, though it does not come from that, Yet fails not next to be produced, |
Tatheva paṭisandhimhi, vattate cittasantati; |
So too, in rebirth-linking, conscious Continuity takes place: |
Purimaṃ bhijjate cittaṃ, pacchimaṃ jāyate tato. |
The prior consciousness breaks up, The subsequent is born from that. |
Tesaṃ antarikā natthi, vīci tesaṃ na vijjati; |
They have no interval between, Nor gap [that separates the two]; |
Na cito gacchati kiñci, paṭisandhi ca jāyatīti. |
While naught whatever passes over, Still rebirth-linking comes about. |
691.Evaṃ cutipaṭisandhivasena viditasabbadhammassa sabbākārena nāmarūpassa paccayapariggahañāṇaṃ thāmagataṃ hoti, soḷasavidhā kaṅkhā suṭṭhutaraṃ pahīyati. |
24.When all states are understood by him thus in accordance with death and rebirth-linking, his knowledge of discerning the conditions of mentality- materiality is sound in all its aspects and the sixteen kinds of doubt are more effectively abandoned. |
Na kevalañca sā eva, "satthari kaṅkhatī"ti (dha. sa. 1008) ādinayappavattā aṭṭhavidhāpi kaṅkhā pahīyatiyeva, dvāsaṭṭhi diṭṭhigatāni vikkhambhanti. |
And not only that, but the eight kinds of doubt that occur in the way beginning thus, “He is doubtful about the Master” (A III 248; Dhs §1004) are abandoned too, and the sixty-two kinds of views are suppressed (See DN 1 and MN 102). |
Evaṃ nānānayehi nāmarūpapaccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ kaṅkhāvitaraṇavisuddhīti veditabbaṃ. |
25.The knowledge that has been established by the overcoming of doubt about the three periods of time by discerning the conditions of mentality-materiality according to the various methods should be understood as “purification by overcoming doubt.” |
Dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi etassevādhivacanaṃ. |
Other terms for it are “knowledge of the relations of states” and “correct knowledge” and “right vision.” |
Vuttañhetaṃ – |
26. For this is said: |
"Avijjā paccayo, saṅkhārā paccayasamuppannā. |
‘Ignorance is a condition, formations are conditionally arisen, |
Ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa"nti (paṭi. ma. 1.46). |
and both these states are conditionally arisen,’ - understanding of discernment of conditions thus is knowledge of the causal relationship of states” (Paṭis I 50). And: |
"Aniccato manasikaronto katame dhamme yathābhūtaṃ jānāti passati, kathaṃ sammādassanaṃ hoti, kathaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti, kattha kaṅkhā pahīyati? |
“When he brings to mind as impermanent, what states does he correctly know and see? How is there right seeing? How, by inference from that, are all formations clearly seen as impermanent? Wherein is doubt abandoned? |
Dukkhato - pe - anattato manasikaronto katame dhamme yathābhūtaṃ jānāti passati - pe - kattha kaṅkhā pahīyatīti? |
When he brings to mind as painful … When he brings to mind as not-self, what states does he correctly know and see? … Wherein is doubt abandoned? |
"Aniccato manasikaronto nimittaṃ yathābhūtaṃ jānāti passati, tena vuccati sammādassanaṃ. |
“When he brings to mind as impermanent, he correctly knows and sees the sign. Hence ‘right seeing’ is said. |
Evaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. |
Thus, by inference from that, all formations are clearly seen as impermanent. |
Ettha kaṅkhā pahīyati. |
Herein doubt is abandoned. |
Dukkhato manasikaronto pavattaṃ yathābhūtaṃ jānāti passati - pe - anattato manasikaronto nimittañca pavattañca yathābhūtaṃ jānāti passati, tena vuccati sammādassanaṃ. |
When he brings to mind as painful, he correctly knows and sees occurrence. Hence … When he brings to mind as not-self, he correctly knows and sees the sign and occurrence. Hence ‘right seeing’ is said. |
Evaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. |
Thus, by inference from that, all states are clearly seen as not-self. |
Ettha kaṅkhā pahīyati. |
Herein doubt is abandoned. |
"Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā byañjanameva nānanti? |
“Correct knowledge and right seeing and overcoming of doubt [605]—are these things different in meaning and different in the letter or are they one in meaning and only the letter is different? |
Yañca yathābhūtañāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nāna"nti (paṭi. ma. 1.227). |
Correct knowledge and right seeing and overcoming of doubt—these things are one in meaning and only the letter is different” (Paṭis II 62f.). |
Iminā pana ñāṇena samannāgato vipassako buddhasāsane laddhassāso laddhapatiṭṭho niyatagatiko cūḷasotāpanno nāma hoti. |
27.When a man practicing insight has become possessed of this knowledge, he has found comfort in the Buddhas’ Dispensation, he has found a foothold, he is certain of his destiny, he is called a “lesser stream-enterer.” |
Tasmā bhikkhu sadā sato, nāmarūpassa sabbaso; |
So would a bhikkhu overcome His doubts, then ever mindfully |
Paccaye pariggaṇheyya, kaṅkhāvitaraṇatthikoti. |
Let him discern conditions both Of mind and matter thoroughly. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
in the Treatise on the Development of Understanding |
Kaṅkhāvitaraṇavisuddhiniddeso nāma |
called “The Description of Purification by Overcoming Doubt” |
Ekūnavīsatimo paricchedo. |
The nineteenth chapter |
20. Purification by knowledge & vision of what is/is not the path Original pali |
|
Pali |
Nyanamoli thera - english |
Sammasanañāṇakathā Table view Original pali |
692.Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana maggāmaggañāṇadassanavisuddhi nāma. |
1.The knowledge established by getting to know the path and the not- path thus, “This is the path, this is not the path,” is called “purification by knowledge and vision of what is the path and what is not the path.” |
Taṃ sampādetukāmena kalāpasammasanasaṅkhātāya nayavipassanāya tāva yogo karaṇīyo. |
2.One who desires to accomplish this should first of all apply himself to the inductive insight called “comprehension by groups.1” |
Kasmā? |
Why? |
Āraddhavipassakassa obhāsādisambhave maggāmaggañāṇasambhavato. |
Because knowledge of what is the path and what is not the path appears in connection with the appearance of illumination, etc. (XX.105f.) in one who has begun insight. |
Āraddhavipassakassa hi obhāsādīsu sambhūtesu maggāmaggañāṇaṃ hoti, vipassanāya ca kalāpasammasanaṃ ādi. |
For it is after illumination, etc., have appeared in one who has already begun insight that there comes to be knowledge of what is the path and what is not the path. And comprehension by groups is the beginning of insight. |
Tasmā etaṃ kaṅkhāvitaraṇānantaraṃ uddiṭṭhaṃ. |
That is why it is set forth next to the overcoming of doubt. |
Apica yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo. |
Besides, knowledge of what is the path and what is not the path arises when “full-understanding as investigation” is occurring, and full-understanding as investigation comes next to full- understanding as the known (see XIX.21). So this is also a reason why one who desires to accomplish this purification by knowledge and vision of what is the path and what is not the path should first of all apply himself to comprehension by groups. |
693.Tatrāyaṃ vinicchayo – tisso hi lokiyapariññā ñātapariññā tīraṇapariññā pahānapariññā ca. |
3.Here is the exposition: there are three kinds of mundane full-understanding, that is, full-understanding as the known, full-understanding as investigation, and full-understanding as abandoning, |
Yā sandhāya vuttaṃ "abhiññāpaññā ñātaṭṭhe ñāṇaṃ. |
with reference to which it was said: “Understanding that is direct-knowledge is knowledge in the sense of being known. |
Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ. |
Understanding that is full-understanding is knowledge in the sense of investigating. |
Pahānapaññā pariccāgaṭṭhe ñāṇa"nti (paṭi. ma. 1.75). |
Understanding that is abandoning is knowledge in the sense of giving up” (Paṭis I 87). |
Tattha "ruppanalakkhaṇaṃ rūpaṃ, vedayitalakkhaṇā vedanā"ti evaṃ tesaṃ tesaṃ dhammānaṃ paccattalakkhaṇasallakkhaṇavasena pavattā paññā ñātapariññā nāma. |
Herein, the understanding that occurs by observing the specific characteristics of such and such states thus, “Materiality (rūpa) has the characteristic of being molested (ruppana); feeling has the characteristic of being felt,” is called full- understanding as the known. |
"Rūpaṃ aniccaṃ, vedanā aniccā"tiādinā nayena tesaṃyeva dhammānaṃ sāmaññalakkhaṇaṃ āropetvā pavattā lakkhaṇārammaṇikavipassanā paññā tīraṇapariññā nāma. |
The understanding consisting in insight with the general characteristics as its object that occurs in attributing a general characteristic to those same states in the way beginning, “Materiality is impermanent, feeling is impermanent” is called full-understanding as investigation.2 |
Tesuyeva pana dhammesu niccasaññādipajahanavasena pavattā lakkhaṇārammaṇikavipassanā paññā pahānapariññā nāma. |
The understanding consisting in insight with the characteristics as its object that occurs as the abandoning of the perception of permanence, etc., in those same states is called full-understanding as abandoning. |
Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi. |
4.Herein, the plane of full-understanding as the known extends from the delimitation of formations (Ch. XVIII) up to the discernment of conditions (Ch. XIX); |
Etasmiṃ hi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. |
for in this interval the penetration of the specific characteristics of states predominates. |
Kalāpasammasanato pana paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi. |
The plane of full-understanding as investigation extends from comprehension by groups up to contemplation of rise and fall (XXI.3f.); |
Etasmiṃ hi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti. |
for in this interval the penetration of the general characteristics predominates. |
Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi. |
The plane of full-understanding as abandoning extends from contemplation of dissolution onwards (XXI.10); |
Tato paṭṭhāya hi aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatīti (paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ. |
for from there onwards the seven contemplations that effect the abandoning of the perception of permanence, etc., predominate thus: (1) Contemplating [formations] as impermanent, a man abandons the perception of permanence. (2) Contemplating [them] as painful, he abandons the perception of pleasure. (3) Contemplating [them] as not-self, he abandons the perception of self. (4) Becoming dispassionate, he abandons delighting. (5) Causing fading away, he abandons greed. (6) Causing cessation, he abandons originating. (7) Relinquishing, he abandons grasping (Paṭis I 58).3 |
Iti imāsu tīsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññāva adhigatā hoti, itarā ca adhigantabbā. |
5. So, of these three kinds of full-understanding, only full-understanding as the known has been attained by this meditator as yet, which is because the delimitation of formations and the discernment of conditions have already been accomplished; the other two still remain to be attained. |
Tena vuttaṃ "yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo"ti. |
Hence it was said above: “Besides, knowledge of what is the path and what is not the path arises when full-understanding as investigation is occurring, and full-understanding as investigation comes next to full-understanding as the known. So this is also a reason why one who desires to accomplish this purification by knowledge and vision of what is the path and what is not the path should first of all apply himself to comprehension by groups” (§2). |
694.Tatrāyaṃ pāḷi – |
6.Here is the text: |
"Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ? |
“How is it that understanding of defining past, future and present states by summarization is knowledge of comprehension? |
Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā - pe - yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. |
“Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near—he defines all materiality as impermanent: this is one kind of comprehension. |
Dukkhato vavatthapeti, ekaṃ sammasanaṃ. |
He defines it as painful: this is one kind of comprehension. |
Anattato vavatthapeti, ekaṃ sammasanaṃ. |
He defines it as not-self: this is one kind of comprehension. |
Yā kāci vedanā - pe - yaṃkiñci viññāṇaṃ - pe - anattato vavatthapeti, ekaṃ sammasanaṃ. |
Any feeling whatever … Any perception whatever … Any formations whatever … Any consciousness whatever … He defines all consciousness as impermanent: … He defines it as not-self: this is one kind of comprehension. |
"Cakkhuṃ - pe - jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. |
The eye … (etc.) … ageing-and-death, whether past, future or present, he defines it as impermanent: this is one kind of comprehension. |
Dukkhato anattato vavatthapeti, ekaṃ sammasanaṃ. |
He defines it as painful: this is one kind of comprehension. He defines it as not-self: this is one kind of comprehension. |
"Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. |
“Understanding of defining by summarization thus, ‘Materiality, whether past, future, or present, is impermanent in the sense of destruction, painful in the sense of terror, not-self in the sense of having no core,’ is knowledge of comprehension. |
Vedanaṃ… viññāṇaṃ… cakkhuṃ - pe - jarāmaraṇaṃ - pe - sammasane ñāṇaṃ. |
Understanding of defining by generalization thus, ‘Feeling … (etc.) … Consciousness … Eye … (etc.) … Ageing-and-death, whether past …’ is knowledge of comprehension. |
"Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. |
“Understanding of defining by summarization thus, ‘Materiality, whether past, future, or present, is impermanent, formed, dependently arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation,’ is knowledge of comprehension. |
Vedanaṃ… viññāṇaṃ… cakkhuṃ… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ - pe - nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. |
Understanding of defining by generalization thus, ‘Feeling … (etc.) … Consciousness … Eye … (etc.) … Ageing-and-death, whether past, future, or present, is impermanent, formed, dependently arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation’ is knowledge of comprehension. |
"Jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. |
“Understanding of defining by summarization thus, ‘With birth as condition there is ageing-and-death; without birth as condition there is no ageing-and- death,’ is knowledge of comprehension. |
Atītampi addhānaṃ, anāgatampi addhānaṃ jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. |
Understanding of defining by generalization thus, ‘In the past and in the future with birth as condition there is ageing-and-death; without birth as condition there is no ageing-and-death,’ is knowledge of comprehension. |
Bhavapaccayā jāti - pe - avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. |
Understanding of defining by generalization thus, ‘With becoming as condition there is birth … With ignorance as condition there are formations; without ignorance as condition there are no formations,’ is knowledge of comprehension. |
Atītampi addhānaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. |
Understanding of defining by generalization thus, ‘In the past and in the future with ignorance as condition there are formations; without ignorance as condition there are no formations’ is knowledge of comprehension. |
"Taṃ ñātaṭṭhena ñāṇaṃ. |
“Knowledge is in the sense of that being known |
Pajānanaṭṭhena paññā. |
and understanding is in the sense of the act of understanding that. |
Tena vuccati atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇa"nti (paṭi. ma. 1.48). |
Hence it was said: ‘Understanding of defining past, future, and present states by summarization is knowledge of comprehension’” (Paṭis I 53f.). |
Ettha ca cakkhuṃ - pe - jarāmaraṇanti iminā peyyālena dvārārammaṇehi saddhiṃ dvārappavattā dhammā, pañcakkhandhā, cha dvārāni, cha ārammaṇāni, cha viññāṇāni, cha phassā, cha vedanā, cha saññā, cha cetanā, cha taṇhā, cha vitakkā, cha vicārā, cha dhātuyo, dasa kasiṇāni, dvattiṃsakoṭṭhāsā, dvādasāyatanāni, aṭṭhārasa dhātuyo, bāvīsati indriyāni, tisso dhātuyo, nava bhavā, cattāri jhānāni, catasso appamaññā, catasso samāpattiyo, dvādasa paṭiccasamuppādaṅgānīti ime dhammarāsayo saṃkhittāti veditabbā. |
9.Herein, the abbreviation, “The eye … (etc.) … Ageing-and-death,” should be understood to represent the following sets of things elided: 1. The states that occur in the doors [of consciousness] together with the doors and the objects. 2. The five aggregates. 3. The six doors. 4. The six objects. 5. The six kinds of consciousness. 6. The six kinds of contact. 7. The six kinds of feeling. 8. The six kinds of perception. 9. The six kinds of volition. 10. The six kinds of craving. 11. The six kinds of applied thought. 12. The six kinds of sustained thought. 13. The six elements. 14. The ten kasiṇas. 15. The thirty-two bodily aspects. 16. The twelve bases. 17. The eighteen elements. 18. The twenty-two faculties. 19. The three elements. 20. The nine kinds of becoming. 21. The four jhānas. 22. The four measureless states. 23. The four [immaterial] attainments. 24. The twelve members of the dependent origination. |
Vuttaṃ hetaṃ abhiññeyyaniddese – |
10. For this is said in the Paṭisambhidā in the description of what is to be directly known: |
"Sabbaṃ, bhikkhave, abhiññeyyaṃ. |
“Bhikkhus, all is to be directly known. |
Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? |
And what is all that is to be directly known? |
Cakkhu, bhikkhave, abhiññeyyaṃ. |
(1) Eye is to be directly known; |
Rūpā… cakkhuviññāṇaṃ… cakkhusamphasso… yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. |
visible objects are to be directly known; eye-consciousness … eye-contact … feeling, pleasant or painful or neither-painful-nor-pleasant, that arises due to eye-contact is also to be directly known. |
Sotaṃ - pe - yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. |
Ear … Mind … feeling, pleasant or painful or neither-painful-nor- pleasant, that arises due to mind-contact is also to be directly known. |
"Rūpaṃ - pe - viññāṇaṃ… cakkhu - pe - mano… rūpā - pe - dhammā… cakkhuviññāṇaṃ - pe - manoviññāṇaṃ… cakkhusamphasso - pe - manosamphasso…. |
11.“(2) Materiality is to be directly known … consciousness is to be directly known. (3) Eye … mind … (4) Visible objects … mental objects … (5) Eye-consciousness … mind-consciousness … (6) Eye-contact … mind-contact … ( |
"Cakkhusamphassajā vedanā - pe - manosamphassajā vedanā… rūpasaññā - pe - dhammasaññā… rūpasañcetanā - pe - dhammasañcetanā… rūpataṇhā - pe - dhammataṇhā… rūpavitakko - pe - dhammavitakko… rūpavicāro - pe - dhammavicāro…. |
7) Eye-contact-born feeling … mind-contact-born feeling … (8) Perception of visible objects … perception of mental objects … (9) Volition regarding visible objects … volition regarding mental objects … (10) Craving for visible objects … craving for mental objects … (11) Applied thought about visible objects … applied thought about mental objects … (12) Sustained thought about visible objects … sustained thought about mental objects … |
"Pathavīdhātu - pe - viññāṇadhātu… pathavīkasiṇaṃ - pe - viññāṇakasiṇaṃ… kesā - pe - muttaṃ… matthaluṅgaṃ…. |
(13) The earth element … the consciousness element … (14) The earth kasiṇa … the consciousness kasiṇa … (15) Head hairs … brain … |
"Cakkhāyatanaṃ - pe - dhammāyatanaṃ… cakkhudhātu - pe - manodhātu… manoviññāṇadhātu… cakkhundriyaṃ - pe - aññātāvindriyaṃ…. |
(16) The eye base … the mental object base … (17) The eye element … the mind-consciousness element … (18) The eye faculty … the final-knower faculty … (19) |
"Kāmadhātu… rūpadhātu… arūpadhātu… kāmabhavo… rūpabhavo… arūpabhavo… saññābhavo… asaññābhavo… nevasaññānāsaññābhavo… ekavokārabhavo… catuvokārabhavo… pañcavokārabhavo…. |
The sense-desire element … the fine-material element … the immaterial element … (20) Sense-desire becoming … fine-material becoming … immaterial becoming … percipient becoming … non- percipient becoming … neither percipient nor non-percipient becoming … one- constituent becoming … four-constituent becoming … five-constituent becoming … |
"Paṭhamaṃ jhānaṃ - pe - catutthaṃ jhānaṃ… mettācetovimutti - pe - upekkhācetovimutti… ākāsānañcāyatanasamāpatti - pe - nevasaññānāsaññāyatanasamāpatti… avijjā abhiññeyyā - pe - jarāmaraṇaṃ abhiññeyya"nti (paṭi. ma. 1.3; saṃ. ni. 4.46). |
(21) The first jhāna … the fourth jhāna … (22) The mind-deliverance of friendly-kindness … the mind-deliverance of equanimity … (23) The attainment of the base consisting of boundless space … the attainment of the base consisting of neither perception nor non-perception … (24) Ignorance is to be directly known … ageing- and-death is to be directly known” (Paṭis I 5f.). |
Taṃ tattha evaṃ vitthārena vuttattā idha sabbaṃ peyyālena saṃkhittaṃ. |
12.Since all this detail is given there it has been abbreviated here. |
Evaṃ saṃkhitte panettha ye lokuttarā dhammā āgatā, te asammasanupagattā imasmiṃ adhikāre na gahetabbā. |
But what is thus abbreviated includes the supramundane states. These should not be dealt with at this stage because they are not amenable to comprehension. |
Yepi ca sammasanupagā, tesu ye yassa pākaṭā honti sukhena pariggahaṃ gacchanti, tesu tena sammasanaṃ ārabhitabbaṃ. |
And as regards those that are amenable to comprehension a beginning should be made by comprehending those among them that are obvious to and easily discernible by the individual [meditator]. |
695.Tatrāyaṃ khandhavasena ārabbhavidhānayojanā – yaṃkiñci rūpaṃ - pe - sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. |
13.Here is the application of the directions dealing with the aggregates: “Any materiality whatever, (i–iii) whether past, future, or present, (iv–v) internal or external, (vi–vii) gross or subtle, (viii–ix) inferior or superior, (x-xi) far or near— he defines all materiality as impermanent: this is one kind of comprehension. |
Dukkhato anattato vavatthapeti, ekaṃ sammasananti. |
He defines it as painful: this is one kind of comprehension. He defines it as not-self: this is one kind of comprehension” (see §6). |
Ettāvatā ayaṃ bhikkhu "yaṃkiñci rūpa"nti evaṃ aniyamaniddiṭṭhaṃ sabbampi rūpaṃ atītattikena ceva catūhi ca ajjhattādidukehīti ekādasahi okāsehi paricchinditvā sabbaṃ rūpaṃ aniccato vavatthapeti, aniccanti sammasati. |
At this point this bhikkhu [takes] all materiality, which is described without specifying as “any materiality whatever,” and having delimited it in the eleven instances, namely, with the past triad and with the four dyads beginning with the internal dyad, he “defines all materiality as impermanent,” he comprehends that it is impermanent. |
Kathaṃ ? |
How? |
Parato vuttanayena. |
In the way stated next. |
Vuttañhetaṃ – "rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhenā"ti (paṭi. ma. 1.48). |
For this is said: “Materiality, whether past, future or present, is impermanent in the sense of destruction.” |
Tasmā esa yaṃ atītaṃ rūpaṃ, taṃ yasmā atīteyeva khīṇaṃ, nayimaṃ bhavaṃ sampattanti aniccaṃ khayaṭṭhena. |
14. Accordingly, he comprehends the materiality that is past as “impermanent in the sense of destruction” because it was destroyed in the past and did not reach this becoming; |
Yaṃ anāgataṃ anantarabhave nibbattissati, tampi tattheva khīyissati, na tato paraṃ bhavaṃ gamissatīti aniccaṃ khayaṭṭhena. |
and he comprehends the materiality that is future as “impermanent in the sense of destruction” since it will be produced in the next becoming, will be destroyed there too, and will not pass on to a further becoming; |
Yaṃ paccuppannaṃ rūpaṃ, tampi idheva khīyati, na ito gacchatīti aniccaṃ khayaṭṭhena. |
and he comprehends the materiality that is present as “impermanent in the sense of destruction” since it is destroyed here and does not pass beyond. |
Yaṃ ajjhattaṃ, tampi ajjhattameva khīyati, na bahiddhābhāvaṃ gacchatīti aniccaṃ khayaṭṭhena. |
And he comprehends the materiality that is internal as “impermanent in the sense of destruction” since it is destroyed as internal and does not pass on to the external state. |
Yaṃ bahiddhā - pe - oḷārikaṃ - pe - sukhumaṃ - pe - hīnaṃ - pe - paṇītaṃ - pe - dūre - pe - santike, tampi tattheva khīyati, na dūrabhāvaṃ gacchatīti aniccaṃ khayaṭṭhenāti sammasati. |
And he comprehends the materiality that is external … gross … subtle … inferior … superior … far … And he comprehends the materiality that is near as “impermanent in the sense of destruction” since it is destroyed there and does not pass on to the far state. And all this is impermanent in the sense of destruction. |
Idaṃ sabbampi "aniccaṃ khayaṭṭhenā"ti etassa vasena ekaṃ sammasanaṃ. |
Accordingly, there is “one kind of comprehension” in this way; |
Bhedato pana ekādasavidhaṃ hoti. |
but it is effected in eleven ways. |
Sabbameva ca taṃ dukkhaṃ bhayaṭṭhena. |
15.And all that [materiality] is “painful in the sense of terror.” |
Bhayaṭṭhenāti sappaṭibhayatāya. |
In the sense of terror because of its terrifyingness; |
Yañhi aniccaṃ, taṃ bhayāvahaṃ hoti sīhopamasutte (saṃ. ni. 3.78; a. ni. 4.33) devānaṃ viya. |
for what is impermanent brings terror, as it does to the deities in the Sīhopama Sutta (S III 84). |
Iti idampi "dukkhaṃ bhayaṭṭhenā"ti etassa vasena ekaṃ sammasanaṃ. |
So this is also painful in the sense of terror. Accordingly, there is one kind of comprehension in this way too; |
Bhedato pana ekādasavidhaṃ hoti. |
but it is effected in eleven ways. |
Yathā ca dukkhaṃ, evaṃ sabbampi taṃ anattā asārakaṭṭhena. |
16.And just as it is painful, so too all that [materiality] is “not-self in the sense of having no core.” |
Asārakaṭṭhenāti "attā nivāsī kārako vedako sayaṃvasī"ti evaṃ parikappitassa attasārassa abhāvena. |
In the sense of having no core because of the absence of any core of self conceived as a self, an abider, a doer, an experiencer, one who is his own master; |
Yañhi aniccaṃ, dukkhaṃ, taṃ attanopi aniccataṃ vā udayabbayapīḷanaṃ vā vāretuṃ na sakkoti, kuto tassa kārakādibhāvo. |
for what is impermanent is painful (S III 82), and it is impossible to escape the impermanence, or the rise and fall and oppression, of self, so how could it have the state of a doer, and so on? |
Tenāha – "rūpañca hidaṃ, bhikkhave, attā abhavissa. |
Hence it is said, “Bhikkhus, were materiality self, |
Nayidaṃ rūpaṃ ābādhāya saṃvatteyyā"tiādi (saṃ. ni. 3.59). |
it would not lead to affliction” (S III 66), and so on. |
Iti idampi "anattā asārakaṭṭhenā"ti etassa vasena ekaṃ sammasanaṃ. |
So this is also not-self in the sense of having no core. Accordingly, there is one kind of comprehension in this way too, |
Bhedato pana ekādasavidhaṃ hoti. |
but it is effected in eleven ways. |
Esa nayo vedanādīsu. |
The same method applies to feeling, and so on. |
696.Yaṃ pana aniccaṃ, taṃ yasmā niyamato saṅkhatādibhedaṃ hoti. |
17.But what is impermanent is necessarily classed as formed, etc., and so in order to show the synonyms for that [impermanence], |
Tenassa pariyāyadassanatthaṃ, nānākārehi vā manasikārappavattidassanatthaṃ "rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhamma"nti puna pāḷi vuttā. |
or in order to show how the attention given to it occurs in different ways, it is restated in the text thus: “Materiality, whether past, future, or present, is impermanent, formed, dependently arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation” (§7). |
Esa nayo vedanādīsūti. |
The same method applies to feeling, and so on. |
Cattārīsākāraanupassanākathā Table view Original pali |
697.So tasseva pañcasu khandhesu aniccadukkhānattasammasanassa thirabhāvatthāya, yaṃ taṃ bhagavatā "katamehi cattārīsāya ākārehi anulomikaṃ khantiṃ paṭilabhati, katamehi cattārīsāya ākārehi sammattaniyāmaṃ okkamatī"ti etassa vibhaṅge – |
18. Now, when the Blessed One was expounding conformity knowledge, he [asked the question]: “By means of what forty aspects does he acquire liking that is in conformity? By means of what forty aspects does he enter into the certainty of rightness? ” (P‘8). 4 In the answer to it comprehension of impermanence, etc., is set forth by him analytically in the way beginning: |
"Pañcakkhandhe aniccato, dukkhato, rogato, gaṇḍato, sallato, aghato, ābādhato, parato, palokato, ītito, upaddavato, bhayato, upasaggato, calato, pabhaṅguto, addhuvato, atāṇato, aleṇato, asaraṇato, rittato, tucchato, suññato, anattato, ādīnavato, vipariṇāmadhammato, asārakato, aghamūlato, vadhakato, vibhavato, sāsavato, saṅkhatato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, maraṇadhammato, sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammato"ti (paṭi. ma. 3.37) – |
“[Seeing] the five aggregates as impermanent, as painful, as a disease, a boil, a dart, a calamity, an affliction, as alien, as disintegrating, as a plague, a disaster, a terror, a menace, as fickle, perishable, unenduring, as no protection, no shelter, no refuge, as empty, vain, void, not-self, as a danger, as subject to change, as having no core, as the root of calamity, as murderous, as due to be annihilated, as subject to cankers, as formed, as Māra’s bait, as subject to birth, subject to ageing, subject to illness, subject to death, subject to sorrow, subject to lamentation, subject to despair, subject to defilement. |
Cattārīsāya ākārehi, |
|
"Pañcakkhandhe aniccato passanto anulomikaṃ khantiṃ paṭilabhati. |
Seeing the five aggregates as impermanent, he acquires liking that is in conformity. |
Pañcannaṃ khandhānaṃ nirodho niccaṃ nibbānanti passanto sammattaniyāmaṃ okkamatī"tiādinā (paṭi. ma. 3.38) nayena, |
And seeing that the cessation of the five aggregates is the permanent Nibbāna, he enters into the certainty of rightness” (Paṭis II 238). |
Anulomañāṇaṃ vibhajantena pabhedato aniccādisammasanaṃ vuttaṃ. |
So in order to strengthen that same comprehension of impermanence, pain, and not-self in the five aggregates, |
Tassāpi vasena ime pañcakkhandhe sammasati. |
this [meditator] also comprehends these five aggregates by means of that [kind of comprehension]. |
698.Kathaṃ ? |
19.How does he do it? |
So hi ekekaṃ khandhaṃ anaccantikatāya, ādiantavantatāya ca aniccato. |
He does it by means of comprehension as impermanent, etc., stated specifically as follows: He comprehends each aggregate as impermanent because of non-endlessness, and because of possession of a beginning and an end; |
Uppādavayapaṭipīḷanatāya, dukkhavatthutāya ca dukkhato. |
as painful because of oppression by rise and fall, and because of being the basis for pain; |
Paccayayāpanīyatāya, rogamūlatāya ca rogato. |
as a disease because of having to be maintained by conditions, and because of being the root of disease; |
Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya, uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. |
as a boil because of being consequent upon impalement by suffering, because of oozing with the filth of defilements, and because of being swollen by arising, ripened by ageing, and burst by dissolution; |
Pīḷājanakatāya, antotudanatāya, dunnīharaṇīyatāya ca sallato. |
as a dart because of producing oppression, because of penetrating inside, and because of being hard to extract; |
Vigarahaṇīyatāya, avaḍḍhiāvahanatāya, aghavatthutāya ca aghato. |
as a calamity because of having to be condemned, because of bringing loss, and because of being the basis for calamity; |
Aseribhāvajanakatāya, ābādhapadaṭṭhānatāya ca ābādhato. |
as an affliction because of restricting freedom, and because of being the foundation for affliction; |
Avasatāya, avidheyyatāya ca parato. |
as alien because of inability to have mastery exercised over them, and because of intractability; |
Byādhijarāmaraṇehi palujjanatāya palokato. |
as disintegrating because of crumbling through sickness, ageing and death; |
Anekabyasanāvahanatāya ītito. |
as a plague because of bringing various kinds of ruin; |
Aviditānaṃyeva vipulānaṃ anatthānaṃ āvahanato, sabbupaddavavatthutāya ca upaddavato. |
as a disaster because of bringing unforeseen and plentiful adversity, |
Sabbabhayānaṃ ākaratāya, dukkhavūpasamasaṅkhātassa paramassāsassa paṭipakkhabhūtatāya ca bhayato. |
and because of being the basis for all kinds of terror, and because of being the opposite of the supreme comfort called the stilling of all suffering; |
Anekehi anatthehi anubaddhatāya, dosūpasaṭṭhatāya, upasaggo viya anadhivāsanārahatāya ca upasaggato. |
as a menace because of being bound up with many kinds of adversity, because of being menaced5 by ills, and because of unfitness, as a menace, to be entertained; |
Byādhijarāmaraṇehi ceva lābhālābhādīhi ca lokadhammehi pacalitatāya calato. |
as fickle because of fickle insecurity due to sickness, ageing and death, and to the worldly states of gain, etc.;6 |
Upakkamena ceva sarasena ca pabhaṅgupagamanasīlatāya pabhaṅguto. |
as perishable because of having the nature of perishing both by violence and naturally; |
Sabbāvatthanipātitāya, thirabhāvassa ca abhāvatāya addhuvato. |
as unenduring because of collapsing on every occasion7 and because of lack of solidity; |
Atāyanatāya ceva, alabbhaneyyakhematāya ca atāṇato. |
as no protection because of not protecting, and because of affording no safety; |
Allīyituṃ anarahatāya, allīnānampi ca leṇakiccākāritāya aleṇato. |
as no shelter because of unfitness to give shelter,8 and because of not performing the function of a shelter for the unsheltered;9 |
Nissitānaṃ bhayasārakattābhāvena asaraṇato. |
as no refuge because of failure to disperse fear10 in those who depend on them; |
Yathāparikappitehi dhuvasubhasukhattabhāvehi rittatāya rittato. |
as empty because of their emptiness of the lastingness, beauty, pleasure and self that are conceived about them; |
Rittatāyeva tucchato appakattā vā, appakampi hi loke tucchanti vuccati. |
as vain because of their emptiness, or because of their triviality; for what is trivial is called “vain” in the world; |
Sāmi-nivāsi-kāraka-vedakādhiṭṭhāyakavirahitatāya suññato. |
as void because devoid of the state of being an owner, abider, doer, experiencer, director; |
Sayañca assāmikabhāvāditāya anattato. |
as not-self because of itself having no owner, etc.; |
Pavattidukkhatāya, dukkhassa ca ādīnavatāya ādīnavato, atha vā ādīnaṃ vāti gacchati pavattatīti ādīnavo, kapaṇamanussassetaṃ adhivacanaṃ, khandhāpi ca kapaṇāyevāti ādīnavasadisatāya ādīnavato. |
as danger because of the suffering in the process of becoming, and because of the danger in suffering or, alternatively, as danger (ādīnava) because of resemblance to misery (ādīna)11 since “danger” (ādīnava) means that it is towards misery (ādīna) that it moves (vāti), goes, advances, this being a term for a wretched man, and the aggregates are wretched too; |
Jarāya ceva maraṇena cāti dvedhā pariṇāmapakatitāya vipariṇāmadhammato. |
as subject to change because of having the nature of change in two ways, that is, through ageing and through death; |
Dubbalatāya, pheggu viya sukhabhañjanīyatāya ca asārakato. |
as having no core because of feebleness, and because of decaying soon like sapwood; |
Aghahetutāya aghamūlato. |
as the root of calamity because of being the cause of calamity; |
Mittamukhasapatto viya vissāsaghātitāya vadhakato. |
as murderous because of breaking faith like an enemy posing as a friend; |
Vigatabhavatāya, vibhavasambhūtatāya ca vibhavato. |
as due to be annihilated because their becoming disappears, and because their non-becoming comes about; |
Āsavapadaṭṭhānatāya sāsavato. |
as subject to cankers because of being the proximate cause for cankers; |
Hetupaccayehi abhisaṅkhatatāya saṅkhatato. |
as formed because of being formed by causes and conditions; |
Maccumārakilesamārānaṃ āmisabhūtatāya mārāmisato. |
as Māra’s bait because of being the bait [laid] by the Māra of death and the Māra of defilement; |
Jāti-jarā-byādhimaraṇapakatitāya jāti-jarā-byādhi-maraṇadhammato. |
as subject to birth, to ageing, to illness, and to death because of having birth, ageing, illness and death as their nature; |
Soka-parideva-upāyāsahetutāya soka-paridevaupāyāsadhammato. |
as subject to sorrow, to lamentation and to despair because of being the cause of sorrow, lamentation and despair; |
Taṇhādiṭṭhiduccaritasaṃkilesānaṃ visayadhammatāya saṃkilesikadhammatoti evaṃ pabhedato vuttassa aniccādisammasanassa vasena sammasati. |
as subject to defilement because of being the objective field of the defilements of craving, views and misconduct. |
Ettha hi aniccato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, asārakato, vibhavato, saṅkhatato, maraṇadhammatoti ekekasmiṃ khandhe dasa dasa katvā paññāsa aniccānupassanāni. |
20.Now, there are fifty kinds of contemplation of impermanence here by taking the following ten in the case of each aggregate: as impermanent, as disintegrating, as fickle, as perishable, as unenduring, as subject to change, as having no core, as due to be annihilated, as formed, as subject to death. |
Parato, rittato, tucchato, suññato, anattatoti ekekasmiṃ khandhe pañca pañca katvā pañcavīsati anattānupassanāni. |
There are twenty-five kinds of contemplation of not-self by taking the following five in the case of each aggregate: as alien, as empty, as vain, as void, as not-self. |
Sesāni dukkhato, rogatotiādīni ekekasmiṃ khandhe pañcavīsati pañcavīsati katvā pañcavīsatisataṃ dukkhānupassanānīti. |
There are one hundred and twenty-five kinds of contemplation of pain by taking the rest beginning with “as painful, as a disease” in the case of each aggregate. |
Iccassa iminā dvisatabhedena aniccādisammasanena pañcakkhandhe sammasato taṃ nayavipassanāsaṅkhātaṃ aniccadukkhānattasammasanaṃ thiraṃ hoti. |
So when a man comprehends the five aggregates by means of this comprehending as impermanent, etc., in its two hundred aspects, his comprehending as impermanent, painful and not-self, which is called “inductive insight,” is strengthened. |
Idaṃ tāvettha pāḷinayānusārena sammasanārambhavidhānaṃ. |
These in the first place are the directions for undertaking comprehension here in accordance with the method given in the texts. |
Indriyatikkhakāraṇanavakakathā Table view Original pali |
699.Yassa pana evaṃ nayavipassanāya yogaṃ karotopi nayavipassanā na sampajjati, tena "navahākārehi indriyāni tikkhāni bhavanti – uppannuppannānaṃ saṅkhārānaṃ khayameva passati, tattha ca sakkaccakiriyāya sampādeti, sātaccakiriyāya sampādeti, sappāyakiriyāya sampādeti, samādhissa ca nimittaggāhena, bojjhaṅgānañca anupavattanatāya, kāye ca jīvite ca anapekkhataṃ upaṭṭhāpeti, tattha ca abhibhuyya nekkhammena, antarā ca abyosānenā"ti evaṃ vuttānaṃ navannaṃ ākārānaṃ vasena indriyāni tikkhāni katvā pathavīkasiṇaniddese vuttanayena satta asappāyāni vajjetvā satta sappāyāni sevamānena kālena rūpaṃ sammasitabbaṃ, kālena arūpaṃ. |
21. While thus engaged in inductive insight, however, if it does not succeed, he should sharpen his faculties [of faith, etc.,] in the nine ways stated thus: “The faculties become sharp in nine ways: (1) he sees only the destruction of arisen formations; (2) and in that [occupation] he makes sure of working carefully, (3) he makes sure of working perseveringly, (4) he makes sure of working suitably, and (5) by apprehending the sign of concentration and (6) by balancing the enlightenment factors (7) he establishes disregard of body and life, (8) wherein he overcomes [pain] by renunciation and (9) by not stopping halfway.12 He should avoid the seven unsuitable things in the way stated in the Description of the Earth Kasiṇa (IV.34) and cultivate the seven suitable things, and he should comprehend the material at one time and the immaterial at another. |
Rūpaṃ sammasantena rūpassa nibbatti passitabbā. |
22. While comprehending materiality he should see how materiality is generated,13 |
Rūpanibbattipassanākārakathā Table view Original pali |
700.Seyyathidaṃ – idaṃ rūpaṃ nāma kammādivasena catūhi kāraṇehi nibbattati. |
that is to say, how this materiality is generated by the four causes beginning with kamma. |
Tattha sabbesaṃ sattānaṃ rūpaṃ nibbattamānaṃ paṭhamaṃ kammato nibbattati. |
Herein, when materiality is being generated in any being, it is first generated from kamma. |
Paṭisandhikkhaṇeyeva hi gabbhaseyyakānaṃ tāva tisantativasena vatthu-kāya-bhāvadasakasaṅkhātāni tiṃsa rūpāni nibbattanti, tāni ca kho paṭisandhicittassa uppādakkhaṇeyeva. |
For at the actual moment of rebirth- linking of a child in the womb, first thirty instances of materiality are generated in the triple continuity, in other words, the decads of physical [heart-]basis, body, and sex. And those are generated at the actual instant of the rebirth-linking consciousness’s arising. |
Yathā ca uppādakkhaṇe, tathā ṭhitikkhaṇepi bhaṅgakkhaṇepi. |
And as at the instant of its arising, so too at the instant of its presence and at the instant of its dissolution.14 |
Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti. |
23. Herein, the cessation of materiality is slow and its transformation ponderous, while the cessation of consciousness is swift and its transformation quick (light); |
Tenāha – "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta"nti (a. ni. 1.48). |
hence it is said, “Bhikkhus, I see no other one thing that is so quickly transformed as the mind” (A I 10). |
Rūpe dharanteyeva hi soḷasavāre bhavaṅgacittaṃ uppajjitvā nirujjhati. |
24.For the life-continuum consciousness arises and ceases sixteen times while one material instant endures. |
Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā. |
With consciousness the instant of arising, instant of presence, and instant of dissolution are equal; |
Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā. |
but with materiality only the instants of arising and dissolution are quick like those [of consciousness], |
Ṭhitikkhaṇo pana mahā, yāva soḷasa cittāni uppajjitvā nirujjhanti, tāva vattati. |
while the instant of its presence is long and lasts while sixteen consciousnesses arise and cease. |
Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyaṃ bhavaṅgaṃ uppajjati. |
25. The second life-continuum arises with the prenascent physical [heart- ]basis as its support, which has already reached presence and arose at the rebirth-linking consciousness’s instant of arising. |
Tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyaṃ bhavaṅgaṃ uppajjati. |
The third life-continuum arises with the prenascent physical basis as its support, which has already reached presence and arose together with that [second life-continuum consciousness]. |
Iminā nayena yāvatāyukaṃ cittappavatti veditabbā. |
The occurrence of consciousness can be understood to happen in this way throughout life. |
Āsannamaraṇassa pana ekameva ṭhānappattaṃ purejātaṃ vatthuṃ nissāya soḷasa cittāni uppajjanti. |
But in one who is facing death sixteen consciousnesses arise with a single prenascent physical [heart-]basis as their support, which has already reached presence. |
Paṭisandhicittassa uppādakkhaṇe uppannaṃ rūpaṃ paṭisandhicittato uddhaṃ soḷasamena cittena saddhiṃ nirujjhati. |
26. The materiality that arose at the instant of arising of the rebirth-linking consciousness ceases along with the sixteenth consciousness after the rebirth- linking consciousness. |
Ṭhānakkhaṇe uppannaṃ sattarasamassa uppādakkhaṇena saddhiṃ nirujjhati. |
That arisen at the instant of presence of the rebirth-linking consciousness ceases together with the instant of arising of the seventeenth. |
Bhaṅgakkhaṇe uppannaṃ sattarasamassa ṭhānakkhaṇaṃ patvā nirujjhati. |
That arisen at the instant of its dissolution ceases on arriving at the instant of presence of the seventeenth.15 |
Yāva pavatti nāma atthi, evameva pavattati. |
It goes on occurring thus for as long as the recurrence [of births] continues. |
Opapātikānampi sattasantativasena sattati rūpāni evameva pavattanti. |
Also seventy instances of materiality occur in the same way with the sevenfold continuity [beginning with the eye decad] of those apparitionally born. |
701.Tattha kammaṃ, kammasamuṭṭhānaṃ, kammapaccayaṃ, kammapaccayacittasamuṭṭhānaṃ, kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. |
27. Herein, [as regards kamma-born materiality] the analysis should be understood thus: (1) kamma, (2) what is originated by kamma, (3) what has kamma as its condition, (4) what is originated by consciousness that has kamma as its condition, (5) what is originated by nutriment that has kamma as its condition, (6) what is originated by temperature that has kamma as its condition (XI.111–14). |
Tattha kammaṃ nāma kusalākusalacetanā. |
28.Herein, (1) kamma is profitable and unprofitable volition. |
Kammasamuṭṭhānaṃ nāma vipākakkhandhā ca, cakkhudasakādi samasattatirūpañca. |
(2) What is originated by kamma is the kamma-resultant aggregates and the seventy instances of materiality beginning with the eye decad. |
Kammapaccayaṃ nāma tadeva, kammaṃ hi kammasamuṭṭhānassa upatthambhakapaccayopi hoti. |
(3) What has kamma as its condition is the same [as the last] since kamma is the condition that upholds what is originated by kamma. |
Kammapaccayacittasamuṭṭhānaṃ nāma vipākacittasamuṭṭhānaṃ rūpaṃ. |
29. (4) What is originated by consciousness that has kamma as its condition is materiality originated by kamma-resultant consciousness. |
Kammapaccayaāhārasamuṭṭhānaṃ nāma kammasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā ṭhānaṃ patvā aññanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. |
(5) What is originated by nutriment that has kamma as its condition is so called since the nutritive essence that has reached presence in the instances of materiality originated by kamma originates a further octad-with-nutritive-essence-as-eighth, and the nutritive essence there that has reached presence also originates a further one, and so it links up four or five occurrences of octads. |
Kammapaccayautusamuṭṭhānaṃ nāma kammajatejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññaṃ ojaṭṭhamakanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. |
(6) What is originated by temperature that has kamma as its condition is so called since the kamma-born fire element that has reached presence originates an octad-with-nutritive-essence-as-eighth, which is temperature-originated, and the temperature in that originates a further octad-with- nutritive-essence-as eighth, and so it links up four or five occurrences of octads. |
Evaṃ tāva kammajarūpassa nibbatti passitabbā. |
This is how the generation of kamma-born materiality in the first place should be seen. |
702.Cittajesupi cittaṃ, cittasamuṭṭhānaṃ, cittapaccayaṃ, cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. |
30. Also as regards the consciousness-born kinds, the analysis should be understood thus: (1) consciousness, (2) what is originated by consciousness, (3) what has consciousness as its condition, (4) what is originated by nutriment that has consciousness as its condition, (5) what is originated by temperature that has consciousness as its condition. |
Tattha cittaṃ nāma ekūnanavuticittāni. |
31.Herein, (1) consciousness is the eighty-nine kinds of consciousness. |
Tesu dvattiṃsa cittāni, chabbīsekūnavīsati; |
Among these: Consciousnesses thirty-two, And twenty-six, and nineteen too, |
Soḷasa rūpiriyāpathaviññattijanakā matā. |
Are reckoned to give birth to matter, Postures, also intimation; Sixteen kinds of consciousness Are reckoned to give birth to none. |
Kāmāvacarato hi aṭṭha kusalāni, dvādasākusalāni, manodhātuvajjā dasa kiriyā, kusalakiriyato dve abhiññācittānīti dvattiṃsa cittāni rūpaṃ, iriyāpathaṃ, viññattiñca janenti. |
As regards the sense sphere, thirty-two consciousnesses, namely, the eight profitable consciousnesses ((1)–(8)), the twelve unprofitable ((22)–(33)), the ten functional excluding the mind element ((71)–(80)), and the two direct-knowledge consciousnesses as profitable and functional, give rise to materiality, to postures, and to intimation. |
Vipākavajjāni sesadasarūpāvacarāni, aṭṭha arūpāvacarāni, aṭṭha lokuttaracittānīti chabbīsati cittāni rūpaṃ, iriyāpathañca janayanti, na viññattiṃ. |
The twenty-six consciousnesses, namely, the ten of the fine-material sphere ((9)–(13), (81)–(85)) and the eight of the immaterial sphere ((14)–(17), (86)– (89)) excluding the resultant [in both cases], and the eight supramundane ((18)– (21), (66)–(69)), give rise to materiality, to postures but not to intimation. |
Kāmāvacare dasa bhavaṅgacittāni, rūpāvacare pañca, tisso manodhātuyo, ekā vipākāhetukamanoviññāṇadhātusomanassasahagatāti ekūnavīsati cittāni rūpameva janayanti, na iriyāpathaṃ, na viññattiṃ. |
The nineteen consciousnesses, namely, the ten life-continuum consciousnesses in the sense sphere ((41)–(49), (56)), the five in the fine-material sphere ((57)–(61)), the three mind elements ((39), (55), (70)), and the one resultant mind-consciousness element without root- cause and accompanied by joy (40), give rise to materiality only, not to postures or to intimation. |
Dvepañcaviññāṇāni, sabbasattānaṃ paṭisandhicittaṃ, khīṇāsavānaṃ cuticittaṃ, cattāri āruppavipākānīti soḷasa cittāni neva rūpaṃ janayanti, na iriyāpathaṃ, na viññattiṃ. |
The sixteen consciousnesses, namely, the two sets of five consciousnesses ((34)–(38), (50)–(54)), the rebirth-linking consciousness of all beings, the death consciousness of those whose cankers are destroyed, and the four immaterial resultant consciousnesses ((62)–(65)) do not give rise to materiality or to postures or to intimation. |
Yāni cettha rūpaṃ janenti, tāni na ṭhitikkhaṇe, bhaṅgakkhaṇe vā, tadā hi cittaṃ dubbalaṃ hoti. |
And those herein that do give rise to materiality do not do so at the instant of their presence or at the instant of their dissolution, for consciousness is weak then. |
Uppādakkhaṇe pana balavaṃ, tasmā taṃ tadā purejātaṃ vatthuṃ nissāya rūpaṃ samuṭṭhāpeti. |
But it is strong at the instant of arising. Consequently it originates materiality then with the prenascent physical basis as its support. |
Cittasamuṭṭhānaṃ nāma tayo arūpino khandhā, "saddanavakaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatī"ti sattarasavidhaṃ rūpañca. |
32.(2) What is originated by consciousness is the three other immaterial aggregates and the seventeenfold materiality, namely, the sound ennead, bodily intimation, verbal intimation, the space element, lightness, malleability, wieldiness, growth, and continuity. |
Cittapaccayaṃ nāma "pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā"ti (paṭṭhā. 1.1.11) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. |
(3) What has consciousness as its condition is the materiality of fourfold origination stated thus: “Postnascent states of consciousness and consciousness- concomitants are a condition, as postnascence condition, for this prenascent body” (Paṭṭh I 5). |
Cittapaccayaāhārasamuṭṭhānaṃ nāma cittasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. |
33.(4) What is originated by nutriment that has consciousness as its condition: the nutritive essence that has reached presence in consciousness-originated material instances originates a further octad-with-nutritive-essence-as-eighth, and thus links up two or three occurrences of octads. |
Cittapaccayautusamuṭṭhānaṃ nāma cittasamuṭṭhāno utu ṭhānappatto aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. |
34.(5) What is originated by temperature that has consciousness as its condition: the consciousness-originated temperature that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and thus links up two or three occurrences. |
Evaṃ cittajarūpassa nibbatti passitabbā. |
This is how the generation of consciousness-born materiality should be seen. |
703.Āhārajesupi āhāro, āhārasamuṭṭhānaṃ, āhārapaccayaṃ, āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. |
35. Also as regards the nutriment-born kinds, the analysis should be understood thus: (1) nutriment, (2) what is originated by nutriment, (3) what has nutriment as its condition, (4) what is originated by nutriment that has nutriment as its condition, (5) what is originated by temperature that has nutriment as its condition. |
Tattha āhāro nāma kabaḷīkāro āhāro. |
36.Herein, (1) nutriment is physical nutriment. |
Āhārasamuṭṭhānaṃ nāma upādiṇṇaṃ kammajarūpaṃ paccayaṃ labhitvā tattha patiṭṭhāya ṭhānappattāya ojāya samuṭṭhāpitaṃ ojaṭṭhamakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti cuddasavidhaṃ rūpaṃ. |
(2) What is originated by nutriment is the fourteenfold materiality, namely, (i–viii) that of the octad-with-nutritive- essence-as-eighth originated by nutritive essence that has reached presence by obtaining as its condition kamma-born materiality that is clung to (kammically acquired) and basing itself on that,16 and (ix) space element, (x–xiv) lightness, malleability, wieldiness, growth, and continuity. |
Āhārapaccayaṃ nāma "kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo"ti (paṭṭhā. 1.1.15) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. |
(3) What has nutriment as its condition is the materiality of fourfold origination stated thus: “Physical nutriment is a condition, as nutriment condition, for this body” (Paṭṭh I 5). |
Āhārapaccayaāhārasamuṭṭhānaṃ nāma āhārasamuṭṭhānesu rūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. |
37. (4) What is originated by nutriment that has nutriment as its condition: the nutritive essence that has reached presence in nutriment-originated material instances originates a further octad-with-nutritive-essence-as-eighth and the nutritive essence in that octad originates a further octad, and thus links up the occurrence of octads ten or twelve times. |
Ekadivasaṃ paribhuttāhāro sattāhampi upatthambheti. |
Nutriment taken on one day sustains for as long as seven days; |
Dibbā pana ojā ekamāsaṃ dvemāsampi upatthambheti. |
but divine nutritive essence sustains for as long as one or two months. |
Mātarā paribhuttāhāropi dārakassa sarīraṃ pharitvā rūpaṃ samuṭṭhāpeti. |
The nutriment taken by a mother originates materiality by pervading the body of the child [in gestation]. |
Sarīre makkhitāhāropi rūpaṃ samuṭṭhāpeti. |
Also nutriment smeared on the body originates materiality. |
Kammajāhāro upādiṇṇakāhāro nāma. |
Kamma-born nutriment is a name for nutriment that is clung to. |
Sopi ṭhānappatto rūpaṃ samuṭṭhāpeti, tatrāpi ojā aññaṃ samuṭṭhāpetīti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. |
That also originates materiality when it has reached presence. And the nutritive essence in it originates a further octad. Thus it links up four or five occurrences. |
Āhārapaccayautusamuṭṭhānaṃ nāma āhārasamuṭṭhānā tejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti. |
38. (5) What is originated by temperature that has nutriment as its condition: nutriment-originated fire element that has reached presence originates an octad- with-nutritive-essence-as-eighth that is thus temperature-originated. |
Tatrāyaṃ āhāro āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayāhāraatthiavigatavasenāti evaṃ āhārajarūpassa nibbatti passitabbā. |
Here this nutriment is a condition for nutriment-originated material instances as their progenitor. It is a condition for the rest as support, nutriment, presence, and non-disappearance. This is how the generation of nutriment-born materiality should be seen. |
704.Utujesupi utu, utusamuṭṭhānaṃ, utupaccayaṃ, utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhānanti esa vibhāgo veditabbo. |
39. Also as regards the temperature-born kinds, the analysis should be understood thus: (1) temperature, (2) what is originated by temperature, (3) what has temperature as its condition, (4) what is originated by temperature that has temperature as its condition, (5) what is originated by nutriment that has temperature as its condition. |
Tattha utu nāma catusamuṭṭhānā tejodhātu, uṇhautu sītautūti evaṃ panesa duvidho hoti. |
40.Herein, (1) temperature is the fire element of fourfold origination; but it is twofold as hot temperature and cold temperature. |
Utusamuṭṭhānaṃ nāma catusamuṭṭhāno utu upādiṇṇakaṃ paccayaṃ labhitvā ṭhānappatto sarīre rūpaṃ samuṭṭhāpeti. |
(2) What is originated by temperature: the temperature of fourfold origination that has reached presence by obtaining a clung-to condition originates materiality in the body. |
Taṃ saddanavakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti pannarasavidhaṃ hoti. |
That materiality is fifteenfold, namely, sound ennead, space element, lightness, malleability, wieldiness, growth, continuity. |
Utupaccayaṃ nāma utu catusamuṭṭhānikarūpānaṃ pavattiyā ca vināsassa ca paccayo hoti. |
(3) What has temperature as its condition is so called since temperature is a condition for the occurrence and for the destruction of materiality of fourfold origination. |
Utupaccayautusamuṭṭhānaṃ nāma utusamuṭṭhānā tejodhātu ṭhānappattā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññanti evaṃ dīghampi addhānaṃ anupādiṇṇapakkhe ṭhatvāpi utusamuṭṭhānaṃ pavattatiyeva. |
41.(4) What is originated by temperature that has temperature as its condition: the temperature-originated fire element that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and the temperature in that octad originates a further octad. Thus temperature-originated materiality both goes on occurring for a long period and also maintains itself as well in what is not clung to.17 |
Utupaccayaāhārasamuṭṭhānaṃ nāma utusamuṭṭhānā ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. |
42. (5) What is originated by nutriment that has temperature as its condition: the temperature-originated nutritive essence that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and the nutritive essence in that originates a further one, thus it links up ten or twelve occurrences of octads. |
Tatrāyaṃ utu utusamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayaatthiavigatavasenāti evaṃ utujarūpassa nibbatti passitabbā. |
Herein, this temperature is a condition for temperature-originated material instances as their progenitor. It is a condition for the rest as support, presence, and non-disappearance. This is how the generation of temperature-born materiality should be seen. |
Evañhi rūpassa nibbattiṃ passanto kālena rūpaṃ sammasati nāma. |
One who sees the generation of materiality thus is said to “comprehend the material at one time” (§21).18 |
Arūpanibbattipassanākārakathā Table view Original pali |
705.Yathā ca rūpaṃ sammasantena rūpassa, evaṃ arūpaṃ sammasantenapi arūpassa nibbatti passitabbā. |
43.And just as one who is comprehending the material should see the generation of the material, so too one who is comprehending the immaterial should see the generation of the immaterial. |
Sā ca kho ekāsīti lokiyacittuppādavaseneva. |
And that is through the eighty-one mundane arisings of consciousness, |
Seyyathidaṃ – idañhi arūpaṃ nāma purimabhave āyūhitakammavasena paṭisandhiyaṃ tāva ekūnavīsaticittuppādappabhedaṃ nibbattati. |
that is to say, it is by kamma accumulated in a previous becoming that this immaterial [mentality] is generated. And in the first place it is generated as [one of] the nineteen kinds of arisings of consciousness as rebirth-linking (XVII.130). |
Nibbattanākāro panassa paṭiccasamuppādaniddese vuttanayeneva veditabbo. |
But the modes in which it is generated should be understood according to the method given in the Description of the Dependent Origination (XVII.134f.). |
Tadeva paṭisandhicittassa anantaracittato paṭṭhāya bhavaṅgavasena, āyupariyosāne cutivasena. |
That same [nineteenfold arising of consciousness is generated] as life-continuum as well, starting from the consciousness next to rebirth-linking consciousness, and as death consciousness at the termination of the life span. |
Yaṃ tattha kāmāvacaraṃ, taṃ chasu dvāresu balavārammaṇe tadārammaṇavasena. |
And when it is of the sense sphere, and the object in the six doors is a vivid one, it is also generated as registration. |
Pavatte pana asambhinnattā cakkhussa āpāthagatattā rūpānaṃ ālokasannissitaṃ manasikārahetukaṃ cakkhuviññāṇaṃ nibbattati saddhiṃ sampayuttadhammehi. |
44.In the course of an existence, eye-consciousness, together with its associated states, supported by light and caused by attention is generated because the eye is intact and because visible data have come into focus. |
Cakkhupasādassa hi ṭhitikkhaṇe ṭhitippattameva rūpaṃ cakkhuṃ ghaṭṭeti. |
For it is actually when a visible datum has reached presence that it impinges on the eye at the instant of the eye- sensitivity’s presence. |
Tasmiṃ ghaṭṭite dvikkhattuṃ bhavaṅgaṃ uppajjitvā nirujjhati. |
When it has done so, the life-continuum arises and ceases twice. |
Tato tasmiṃyeva ārammaṇe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjati. |
Next to arise is the functional mind element with that same object, accomplishing the function of adverting. |
Tadanantaraṃ tadeva rūpaṃ passamānaṃ kusalavipākaṃ akusalavipākaṃ vā cakkhuviññāṇaṃ. |
Next to that, eye-consciousness, which is the result of profitable or of unprofitable [kamma] and sees that same visible datum. |
Tato tadeva rūpaṃ sampaṭicchamānā vipākamanodhātu. |
Next, the resultant mind element, which receives that same visible datum. |
Tato tadeva rūpaṃ santīrayamānā vipākāhetukamanoviññāṇadhātu. |
Next, the resultant root-causeless mind-consciousness element, which investigates that same visible datum. |
Tato tadeva rūpaṃ vavatthāpayamānā kiriyāhetukamanoviññāṇadhātu upekkhāsahagatā. |
Next, the functional mind-consciousness element without root-cause and accompanied by equanimity, which determines that same visible datum. |
Tato paraṃ kāmāvacarakusalākusalakiriyacittesu ekaṃ vā upekkhāsahagatāhetukaṃ cittaṃ pañca satta vā javanāni. |
Next, [it is generated either] as one from among the profitable ((l)–(8)), unprofitable ((22)–(33)), or functional ((71) and (73)–(80)) kinds of consciousness belonging to the sense sphere, either as consciousness accompanied by equanimity and without root-cause (71),19 or as five or seven impulsions. |
Tato kāmāvacarasattānaṃ ekādasasu tadārammaṇacittesu javanānurūpaṃ yaṃkiñci tadārammaṇanti. |
Next, in the case of sense-sphere beings, [it is generated] as any of the eleven kinds of registration consciousness conforming [as to object] with the impulsions. |
Esa nayo sesadvāresupi. |
The same applies to the remaining doors. |
Manodvāre pana mahaggatacittānipi uppajjantīti. |
But in the case of the mind door-exalted consciousnesses also arise. |
Evaṃ chasu dvāresu arūpassa nibbatti passitabbā. |
This is how the generation of the immaterial should be seen in the case of the six doors. |
Evañhi arūpassa nibbattiṃ passanto kālena arūpaṃ sammasati nāma. |
One who sees the generation of the immaterial thus is said to “comprehend the immaterial at another time” (§21). |
Evaṃ kālena rūpaṃ kālena arūpaṃ sammasitvāpi tilakkhaṇaṃ āropetvā anukkamena paṭipajjamāno eko paññābhāvanaṃ sampādeti. |
45.This is how one [meditator] accomplishes the development of understand- ing, progressing gradually by comprehending at one time the material and at another time the immaterial, by attributing the three characteristics to them. |
Rūpasattakasammasanakathā Table view Original pali |
706.Aparo rūpasattakaarūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati. |
Another comprehends formations by attributing the three characteristics to them through the medium of the material septad and the immaterial septad. |
Tattha ādānanikkhepanato, vayovuḍḍhatthaṅgamato, āhāramayato, utumayato, kammajato, cittasamuṭṭhānato, dhammatārūpatoti imehi ākārehi āropetvā sammasanto rūpasattakavasena āropetvā sammasati nāma. |
46. Herein, one who comprehends [them] by attributing [the characteristics] in the following seven ways is said to comprehend by attributing through the medium of the material septad, that is to say, (1) as taking up and putting down, (2) as disappearance of what grows old in each stage, (3) as arising from nutriment, (4) as arising from temperature, (5) as kamma-born, (6) as consciousness-originated, and (7) as natural materiality. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Ādānanikkhepanato, vayovuḍḍhatthagāmito; |
“(1) As taking up and putting down, (2) As growth and decline in every stage, |
Āhārato ca ututo, kammato cāpi cittato; |
(3) As nutriment, (4) as temperature, (5) As kamma, and (6) as consciousness, |
Dhammatārūpato satta, vitthārena vipassatī"ti. |
(7) As natural materiality— He sees with seven detailed insights.” |
Tattha ādānanti paṭisandhi. |
47. 1. Herein, taking up is rebirth-linking. |
Nikkhepananti cuti. |
Putting down is death. |
Iti yogāvacaro imehi ādānanikkhepehi ekaṃ vassasataṃ paricchinditvā saṅkhāresu tilakkhaṇaṃ āropeti. |
So the meditator allots one hundred years for this “taking up” and “putting down” and he attributes the three characteristics to formations. |
Kathaṃ? |
How? |
Etthantare sabbe saṅkhārā aniccā. |
All formations between these limits are impermanent. |
Kasmā? |
Why? |
Uppādavayavattito, vipariṇāmato, tāvakālikato, niccapaṭikkhepato ca. |
Because of the occurrence of rise and fall, because of change, because of temporariness, and because of preclusion of permanence. |
Yasmā pana uppannā saṅkhārā ṭhitiṃ pāpuṇanti, ṭhitiyaṃ jarāya kilamanti, jaraṃ patvā avassaṃ bhijjanti, tasmā abhiṇhasampaṭipīḷanato, dukkhamato dukkhavatthuto, sukhapaṭikkhepato ca dukkhā. |
But since arisen formations have arrived at presence, and when present are afflicted by ageing, and on arriving at ageing are bound to dissolve, they are therefore painful because of continual oppression, because of being hard to bear, because of being the basis of suffering, and because of precluding pleasure. |
Yasmā ca "uppannā saṅkhārā ṭhitiṃ mā pāpuṇantu, ṭhānappattā mā jīrantu, jarappattā mā bhijjantū"ti imesu tīsu ṭhānesu kassaci vasavattibhāvo natthi, suññā tena vasavattanākārena, tasmā suññato, assāmikato, avasavattito, attapaṭikkhepato ca anattāti. |
And since no one has any power over arisen formations in the three instances, “Let them not reach presence”, “Let those that have reached presence not age,” and “Let those that have reached ageing not dissolve,” and they are void of the possibility of any power being exercised over them, they are therefore not-self because void, because ownerless, because unsusceptible to the wielding of power, and because of precluding a self.20 |
707.Evaṃ ādānanikkhepanavasena vassasataparicchinne rūpe tilakkhaṇaṃ āropetvā tato paraṃ vayovuḍḍhatthaṅgamato āropeti. |
48.2. (a) Having attributed the three characteristics to materiality allotted one hundred years for the “taking up” and “putting down” thus, he next attributes them according to disappearance of what grows old in each stage. |
Tattha vayovuḍḍhatthaṅgamo nāma vayavasena vuḍḍhassa vaḍḍhitassa rūpassa atthaṅgamo. |
Herein, “disappearance of what grows old in each stage” is a name for the disappearance of the materiality that has grown old during a stage [of life]. |
Tassa vasena tilakkhaṇaṃ āropetīti attho. |
The meaning is that he attributes the three characteristics by means of that. |
Kathaṃ? |
49.How? |
So tameva vassasataṃ paṭhamavayena majjhimavayena pacchimavayenāti tīhi vayehi paricchindati. |
He divides that same hundred years up into three stages, that is, the first stage, the middle stage, and the last stage. |
Tattha ādito tettiṃsa vassāni paṭhamavayo nāma. |
Herein, the first thirty-three years are called the first stage, |
Tato catuttiṃsa majjhimavayo nāma. |
the next thirty-four years are called the middle stage, |
Tato tettiṃsa pacchimavayo nāmāti. |
and the next thirty-three years are called the last stage. |
Iti imehi tīhi vayehi paricchinditvā, "paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ. |
So after dividing it up into these three stages, [he attributes the three characteristics thus:] The materiality occurring in the first stage ceased there without reaching the middle stage: therefore it is impermanent; |
Yadaniccaṃ, taṃ dukkhaṃ. |
what is impermanent is painful; |
Yaṃ dukkhaṃ, tadanattā. |
what is painful is not-self. |
Majjhimavaye pavattarūpampi pacchimavayaṃ appatvā tattheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā. |
Also the materiality occurring in the middle stage ceased there without reaching the last stage: therefore it is impermanent too and painful and not-self. |
Pacchimavaye tettiṃsa vassāni pavattarūpampi maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti. |
Also there is no materiality occurring in the thirty-three years of the last stage that is capable of out-lasting death: therefore that is impermanent too and painful and not-self. This is how he attributes the three characteristics. |
708.Evaṃ paṭhamavayādivasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna "mandadasakaṃ, khiḍḍādasakaṃ, vaṇṇadasakaṃ, baladasakaṃ, paññādasakaṃ, hānidasakaṃ, pabbhāradasakaṃ, vaṅkadasakaṃ, momūhadasakaṃ, sayanadasaka"nti imesaṃ dasannaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti. |
50.2. (b) Having attributed the three characteristics according to “disappearance of what grows old in each stage” thus by means of the first stage, etc., he again attributes the three characteristics according to “disappearance of what grows old in each stage” by means of the following ten decades: the tender decade, the sport decade, the beauty decade, the strength decade, the understanding decade, the decline decade, the stooping decade, the bent decade, the dotage decade, and the prone decade. |
Tattha dasakesu tāva vassasatajīvino puggalassa paṭhamāni dasa vassāni mandadasakaṃ nāma, tadā hi so mando hoti capalo kumārako. |
51.Herein, as to these decades: in the first place, the first ten years of a person with a hundred years’ life are called the tender decade; for then he is a tender unsteady child. |
Tato parāni dasa khiḍḍādasakaṃ nāma, tadā hi so khiḍḍāratibahulo hoti. |
The next ten years are called the sport decade; for he is very fond of sport then. |
Tato parāni dasa vaṇṇadasakaṃ nāma, tadā hissa vaṇṇāyatanaṃ vepullaṃ pāpuṇāti. |
The next ten years are called the beauty decade; for his beauty reaches its full extent then. |
Tato parāni dasa baladasakaṃ nāma, tadā hissa balañca thāmo ca vepullaṃ pāpuṇāti. |
The next ten years are called the strength decade; for his strength and power reach their full extent then. |
Tato parāni dasa paññādasakaṃ nāma, tadā hissa paññā suppatiṭṭhitā hoti, pakatiyā kira dubbalapaññassāpi tasmiṃ kāle appamattakā paññā uppajjatiyeva. |
The next ten years are called the understanding decade; for his understanding is well established by then. Even in one naturally weak in understanding some understanding, it seems, arises at that time. |
Tato parāni dasa hānidasakaṃ nāma, tadā hissa khiḍḍārativaṇṇabalapaññā parihāyanti. |
The next ten years are called the decline decade; for his fondness for sport and his beauty, strength, and understanding decline then. |
Tato parāni dasa pabbhāradasakaṃ nāma, tadā hissa attabhāvo purato pabbhāro hoti. |
The next ten years are called the stooping decade; for his figure stoops forward then. |
Tato parāni dasa vaṅkadasakaṃ nāma, tadā hissa attabhāvo naṅgalakoṭi viya vaṅko hoti. |
The next ten years are called the bent decade; for his figure becomes bent like the end of a plough then. |
Tato parāni dasa momūhadasakaṃ nāma. |
The next ten years are called the dotage decade; |
Tadā hi so momūho hoti, kataṃ kataṃ pamussati. |
for he is doting then and forgets what he does. |
Tato parāni dasa sayanadasakaṃ nāma, vassasatiko hi sayanabahulova hoti. |
The next ten years are called the prone decade; for a centenarian mostly lies prone. |
Tatrāyaṃ yogī etesaṃ dasakānaṃ vasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetuṃ iti paṭisañcikkhati – "paṭhamadasake pavattarūpaṃ dutiyadasakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā. |
52. Herein, in order to attribute the three characteristics according to “disappearance of what grows old in each stage” by means of these decades, the meditator considers thus: The materiality occurring in the first decade ceases there without reaching the second decade: therefore it is impermanent, painful, not-self. |
Dutiyadasake - pe - navamadasake pavattarūpaṃ dasamadasakaṃ appatvā tattheva nirujjhati. |
The materiality occurring in the second decade … the materiality occurring in the ninth decade ceases there without reaching the tenth decade; |
Dasamadasake pavattarūpaṃ punabbhavaṃ appatvā idheva nirujjhati, tasmā tampi aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti. |
the materiality occurring in the tenth decade ceases there without reaching the next becoming: therefore it is impermanent, painful, not-self. That is how he attributes the three characteristics. |
709.Evaṃ dasakavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna tadeva vassasataṃ pañcapañcavassavasena vīsatikoṭṭhāse katvā vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropeti. |
53.2. (c) Having attributed the three characteristics according to “disappear- ance of what grows old in each stage” thus by means of the decades, he again attributes the three characteristics according to “disappearance of what grows old in each stage” by taking that same hundred years in twenty parts of five years each. |
Kathaṃ? |
54. How? |
So hi iti paṭisañcikkhati – "paṭhame vassapañcake pavattarūpaṃ dutiyaṃ vassapañcakaṃ appatvā tattheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā. |
He considers thus: The materiality occurring in the first five years ceases there without reaching the second five years: therefore it is impermanent, painful, not-self. |
Dutiye vassapañcake pavattarūpaṃ tatiyaṃ - pe - ekūnavīsatime vassapañcake pavattarūpaṃ vīsatimaṃ vassapañcakaṃ appatvā tattheva nirujjhati. |
The materiality occurring in the second five years … in the third … in the nineteenth five years ceases there without reaching the twentieth five years. |
Vīsatime vassapañcake pavattarūpaṃ maraṇato paraṃ gamanasamatthaṃ nāma natthi, tasmā tampi aniccaṃ dukkhamanattā"ti. |
There is no materiality occurring in the twentieth five years that is capable of outlasting death; therefore that is impermanent too, painful, not-self. |
Evaṃ vīsatikoṭṭhāsavasena vayovuḍḍhatthaṅgamato tilakkhaṇaṃ āropetvā puna pañcavīsati koṭṭhāse katvā catunnaṃ catunnaṃ vassānaṃ vasena āropeti. |
55.2. (d) Having attributed the three characteristics according to “disappear- ance of what grows old in each stage” thus by means of the twenty parts, he again attributes the three characteristics according to “disappearance of what grows old in each stage” by taking twenty-five parts of four years each. |
Tato tettiṃsa koṭṭhāse katvā tiṇṇaṃ tiṇṇaṃ vassānaṃ vasena, paññāsa koṭṭhāse katvā dvinnaṃ dvinnaṃ vassānaṃ vasena, sataṃ koṭṭhāse katvā ekekavassavasena. |
(e) Next, by taking thirty-three parts of three years each, (f) by taking fifty parts of two years each, (g) by taking a hundred parts of one year each. |
Tato ekaṃ vassaṃ tayo koṭṭhāse katvā vassānahemantagimhesu tīsu utūsu ekekautuvasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti. |
2. (h) Next he attributes the three characteristics according to “disappearance of what grows old in each stage” by means of each of the three seasons, taking each year in three parts. |
Kathaṃ? |
56.How? |
"Vassāne catumāsaṃ pavattarūpaṃ hemantaṃ appatvā tattheva niruddhaṃ. |
The materiality occurring in the four months of the rains (vassāna) ceases there without reaching the winter (hemanta). |
Hemante pavattarūpaṃ gimhaṃ appatvā tattheva niruddhaṃ. |
The materiality occurring in the winter ceases there without reaching the summer (gimha). |
Gimhe pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā taṃ aniccaṃ dukkhamanattā"ti. |
The materiality occurring in the summer ceases there without reaching the rains again: therefore it is impermanent, painful, not-self. |
Evaṃ āropetvā puna ekaṃ vassaṃ cha koṭṭhāse katvā – "vassāne dvemāsaṃ pavattarūpaṃ saradaṃ appatvā tattheva niruddhaṃ. |
57.2. (i) Having attributed them thus, he again takes one year in six parts and attributes the three characteristics to this materiality according to “disappearance of what grows old in each stage” thus: The materiality occurring in the two months of the rains (vassāna) ceases there without reaching the autumn (sarada). |
Sarade pavattarūpaṃ hemantaṃ. |
The materiality occurring in the autumn … |
Hemante pavattarūpaṃ sisiraṃ. |
in the winter (hemanta) … |
Sisire pavattarūpaṃ vasantaṃ. |
in the cool (sisira) … |
Vasante pavattarūpaṃ gimhaṃ. |
in the spring (vasanta) … |
Gimhe pavattarūpaṃ puna vassānaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā"ti evaṃ tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti. |
the materiality occurring in the summer (gimha) ceases there without reaching the rains again: therefore it is impermanent too, painful, not-self. |
Evaṃ āropetvā tato kāḷajuṇhavasena – "kāḷe pavattarūpaṃ juṇhaṃ appatvā. |
58.2. (j) Having attributed them thus, he next attributes the characteristics by means of the dark and bright halves of the moon thus: The materiality occurring in the dark half of the moon ceases there without reaching the bright half; |
Juṇhe pavattarūpaṃ kāḷaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti. |
the materiality occurring in the bright half ceases there without reaching the dark half: therefore it is impermanent, painful, not-self. |
Tato rattindivavasena – "rattiṃ pavattarūpaṃ divasaṃ appatvā tattheva niruddhaṃ. |
59.2. (k) Next he attributes the three characteristics by means of night and day thus: The materiality occurring in the night ceases there without reaching the day; |
Divasaṃ pavattarūpampi rattiṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti. |
the materiality occurring in the day ceases there without reaching the night: therefore it is impermanent, painful, not-self. |
Tato tadeva rattindivaṃ pubbaṇhādivasena cha koṭṭhāse katvā – "pubbaṇhe pavattarūpaṃ majjhanhaṃ appatvā. |
60.2. (l) Next he attributes the three characteristics by taking that same day in six parts beginning with the morning thus: The materiality occurring in the morning ceased there without reaching the noon; |
Majjhanhe pavattarūpaṃ sāyanhaṃ. |
the materiality occurring in the noon … without reaching the evening; |
Sāyanhe pavattarūpaṃ paṭhamayāmaṃ. |
the materiality occurring in the evening … the first watch; |
Paṭhamayāme pavattarūpaṃ majjhimayāmaṃ. |
the materiality occurring in the first watch … the middle watch; |
Majjhimayāme pavattarūpaṃ pacchimayāmaṃ appatvā tattheva niruddhaṃ. |
the materiality occurring in the middle watch ceased there without reaching the last watch; |
Pacchimayāme pavattarūpaṃ puna pubbaṇhaṃ appatvā tattheva niruddhaṃ, tasmā aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti. |
the materiality occurring in the last watch ceased there without reaching the morning again: therefore it is impermanent, painful, not- self. |
710.Evaṃ āropetvā puna tasmiṃyeva rūpe abhikkamapaṭikkamaālokanavilokanasamiñjanapasāraṇavasena – "abhikkame pavattarūpaṃ paṭikkamaṃ appatvā tattheva nirujjhati. |
61. 2. (m) Having attributed them thus, he again attributes the three characteristics to that same materiality by means of moving forward and moving backward, looking toward and looking away, bending and stretching, thus: The materiality occurring in the moving forward ceases there without reaching the moving backward; |
Paṭikkame pavattarūpaṃ ālokanaṃ. |
the materiality occurring in the moving backward … the looking toward; |
Ālokane pavattarūpaṃ vilokanaṃ. |
the materiality occurring in the looking toward … the looking away; |
Vilokane pavattarūpaṃ samiñjanaṃ. |
the materiality occurring in the looking away … the bending; |
Samiñjane pavattarūpaṃ pasāraṇaṃ appatvā tattheva nirujjhati. |
the materiality occurring in the bending ceases there without reaching the stretching: |
Tasmā aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti. |
therefore it is impermanent, painful, not-self (cf. M-a I 260). |
Tato ekapadavāraṃ uddharaṇa atiharaṇavītiharaṇavossajjanasannikkhepanasannirumbhanavasena cha koṭṭhāse karoti. |
62. 2. (n) Next he divides a single footstep into six parts as “lifting up,” “shifting forward,” “shifting sideways,” “lowering down,” “placing down,” and “fixing down21.” |
Tattha uddharaṇaṃ nāma pādassa bhūmito ukkhipanaṃ. |
63. Herein, lifting up is raising the foot from the ground. |
Atiharaṇaṃ nāma purato haraṇaṃ. |
Shifting forward is shifting it to the front. |
Vītiharaṇaṃ nāma khāṇukaṇṭakadīghajātiādīsu kiñcideva disvā ito cito ca pādasañcāraṇaṃ. |
Shifting sideways is moving the foot to one side or the other in seeing a thorn, stump, snake, and so on. |
Vossajjanaṃ nāma pādassa heṭṭhā oropanaṃ. |
Lowering down is letting the foot down. |
Sannikkhepanaṃ nāma pathavītale ṭhapanaṃ. |
Placing down is putting the foot on the ground. |
Sannirumbhanaṃ nāma puna pāduddharaṇakāle pādassa pathaviyā saddhiṃ abhinippīḷanaṃ. |
Fixing down is pressing the foot on the ground while the other foot is being lifted up. |
Tattha uddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. |
64.Herein, in the lifting up two elements, the earth element and the water element, are subordinate22 and sluggish while the other two are predominant and strong. |
Tathā atiharaṇavītiharaṇesu. |
Likewise in the shifting forward and shifting sideways. |
Vossajjane tejodhātu vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. |
In the lowering down two elements, the fire element and the air element, are subordinate and sluggish while the other two are predominant and strong. |
Tathā sannikkhepanasannirumbhanesu. |
Likewise in the placing down and fixing down. |
Evaṃ cha koṭṭhāse katvā tesaṃ vasena tasmiṃ vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropeti. |
He attributes the three characteristics to materiality according to “disappearance of what grows old in each stage” by means of these six parts into which he has thus divided it. |
Kathaṃ? |
65.How? |
So iti paṭisañcikkhati – "yā uddharaṇe pavattā dhātuyo, yāni ca tadupādāyarūpāni, sabbe te dhammā atiharaṇaṃ appatvā ettheva nirujjhanti, tasmā aniccā dukkhā anattā. |
He considers thus: The elements and the kinds of derived materiality occurring in the lifting up all ceased there without reaching the shifting forward: therefore they are impermanent, painful, not-self. |
Tathā atiharaṇe pavattā vītiharaṇaṃ. |
Likewise those occurring in the shifting forward … the shifting sideways; |
Vītiharaṇe pavattā vossajjanaṃ. |
those occurring in the shifting sideways … the lowering down; |
Vossajjane pavattā sannikkhepanaṃ. |
those occurring in the lowering down … the placing down; |
Sannikkhepane pavattā sannirumbhanaṃ appatvā ettheva nirujjhanti. |
those occurring in the placing down cease there without reaching the fixing down; |
Iti tattha tattha uppannā itaraṃ itaraṃ koṭṭhāsaṃ appatvā tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā saṅkhārā bhijjanti. |
thus formations keep breaking up, like crackling sesame seeds put into a hot pan; wherever they arise, there they cease stage by stage, section by section, term by term, each without reaching the next part: |
Tasmā aniccā dukkhā anattā"ti. |
therefore they are impermanent, painful, not-self. |
Tassevaṃ pabbapabbagate saṅkhāre vipassato rūpasammasanaṃ sukhumaṃ hoti. |
66. When he sees formations stage by stage with insight thus, his comprehension of materiality has become subtle. |
711.Sukhumatte ca panassa idaṃ opammaṃ. |
Here is a simile for its subtlety. |
Eko kira dārutiṇukkādīsu kataparicayo adiṭṭhapubbapadīpo paccantavāsiko nagaramāgamma antarāpaṇe jalamānaṃ padīpaṃ disvā ekaṃ purisaṃ pucchi ambho "kiṃ nāmetaṃ evaṃ manāpa"nti? |
A border dweller, it seems, who was familiar with torches of wood and grass, etc., but had never seen a lamp before, came to a city. Seeing a lamp burning in the market, he asked a man, “I say, what is that lovely thing called?” |
Tamenaṃ so āha "kimettha manāpaṃ, padīpo nāmesa telakkhayena vaṭṭikkhayena ca gatamaggopissa na paññāyissatī"ti. |
—“What is lovely about that? It is called a lamp. Where it goes to when its oil and wick are used up no one knows.” |
Tamañño evamāha "idaṃ oḷārikaṃ, imissā hi vaṭṭiyā anupubbena ḍayhamānāya tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī"ti. |
Another told him, “That is crudely put; for the flame in each third portion of the wick as it gradually burns up ceases there without reaching the other parts.” |
Tamañño evamāha "idampi oḷārikaṃ, imissā hi aṅgulaṅgulantare aḍḍhaṅgulaḍḍhaṅgulantare tantumhi tantumhi aṃsumhi aṃsumhi jālā itarītaraṃ aṃsuṃ appatvāva nirujjhissati. |
Other told him, “That is crudely put too; for the flame in each inch, in each half-inch, in each thread, in each strand, will cease without reaching the other strands; |
Aṃsuṃ pana muñcitvā na sakkā jālaṃ paññāpetu"nti. |
but the flame cannot appear without a strand.” |
Tattha "telakkhayena vaṭṭikkhayena ca padīpassa gatamaggopi na paññāyissatī"ti purisassa ñāṇaṃ viya yogino ādānanikkhepanato vassasatena paricchinnarūpe tilakkhaṇāropanaṃ. |
67. Herein, the meditator’s attribution of the three characteristics to materiality delimited by the hundred years as “taking up” and “putting down” is like the man’s knowledge stated thus, “Where it goes when its oil and wick are used up no one knows.” |
"Vaṭṭiyā tatiyabhāge tatiyabhāge jālā itarītaraṃ padesaṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino vassasatassa tatiyakoṭṭhāsaparicchinne vayovuḍḍhatthaṅgamarūpe tilakkhaṇāropanaṃ. |
The meditator’s attribution of the three characteristics according to “disappearance of what grows old in each stage” to the materiality delimited by the third part of the hundred years is like the man’s knowledge stated thus, “The flame in each third portion of the wick ceases without reaching the other parts.” |
"Aṅgulaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino dasavassa pañcavassa catuvassa tivassa dvivassa ekavassa paricchinne rūpe tilakkhaṇāropanaṃ. |
The meditator’s attribution of the three characteristics to materiality delimited by the periods of ten, five, four, three, two years, one year, is like the man’s knowledge stated thus, “The flame in each inch will cease without reaching the others.” |
"Aḍḍhaṅgulaḍḍhaṅgulantare jālā itarītaraṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino ekekautuvasena ekaṃ vassaṃ tidhā, chadhā ca vibhajitvā catumāsa-dvimāsaparicchinne rūpe tilakkhaṇāropanaṃ. |
The meditator’s attribution of the three characteristics to materiality delimited by the four-month and two-month periods by classing the year as threefold and sixfold respectively according to the seasons is like the man’s knowledge stated thus, “The flame in each half-inch will cease without reaching the others.” |
"Tantumhi tantumhi jālā itarītaraṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino kāḷajuṇhavasena, rattindivavasena, ekarattindivaṃ cha koṭṭhāse katvā pubbaṇhādivasena ca paricchinne rūpe tilakkhaṇāropanaṃ. |
The meditator’s attribution of the three characteristics to materiality delimited by means of the dark and bright halves of the moon, by means of night and day, and by means of morning, etc., taking one night and day in six parts, is like the man’s knowledge stated thus, “The flame in each thread will cease without reaching the others.” |
"Aṃsumhi aṃsumhi jālā itarītaraṃ appatvāva nirujjhissatī"ti purisassa ñāṇaṃ viya yogino abhikkamādivasena ceva uddharaṇādīsu ca ekekakoṭṭhāsavasena paricchinne rūpe tilakkhaṇāropananti. |
The meditator’s attribution of the three characteristics to materiality delimited by means of each part, namely, “moving forward,” etc., and “lifting up,” etc., is like the man’s knowledge stated thus, “The flame in each strand will cease without reaching the others.” |
712.So evaṃ nānākārehi vayovuḍḍhatthaṅgamarūpe tilakkhaṇaṃ āropetvā puna tadeva rūpaṃ visaṅkharitvā āhāramayādivasena cattāro koṭṭhāse katvā ekekakoṭṭhāse tilakkhaṇaṃ āropeti. |
68. 3–6. Having in various ways thus attributed the three characteristics to materiality according to “disappearance of what grows old in each stage,” he analyzes that same materiality and divides it into four portions as “arising from nutriment,” etc., and he again attributes the three characteristics to each portion. |
Tatrāssa āhāramayaṃ rūpaṃ chātasuhitavasena pākaṭaṃ hoti. |
3. Herein, materiality arising from nutriment becomes evident to him through hunger and its satisfaction. |
Chātakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ, jhāmakhāṇuko viya, aṅgārapacchiyaṃ nilīnakāko viya ca dubbaṇṇaṃ dussaṇṭhitaṃ. |
For materiality that is originated when one is hungry is parched and stale, and it is as ugly and disfigured as a parched stump, as a crow perching in a charcoal pit. |
Suhitakāle samuṭṭhitaṃ dhātaṃ pīṇitaṃ mudu siniddhaṃ phassavantaṃ hoti. |
That originated when hunger is satisfied is plump, fresh, tender, smooth and soft to touch. |
So taṃ pariggahetvā "chātakāle pavattarūpaṃ suhitakālaṃ appatvā ettheva nirujjhati. |
Discerning that: |
Suhitakāle samuṭṭhitampi chātakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti evaṃ tattha tilakkhaṇaṃ āropeti. |
The materiality occurring when hunger is satisfied ceases there without reaching the time when one is hungry; therefore it is impermanent, painful, not-self." he attributes the three characteristics to it thus (above). |
713.Utumayaṃ sītuṇhavasena pākaṭaṃ hoti. |
69. 4. That arising from temperature becomes evident through cool and heat. |
Uṇhakāle samuṭṭhitaṃ rūpaṃ hi jhattaṃ hoti kilantaṃ dubbaṇṇaṃ. |
For materiality that is originated when it is hot is parched, stale and ugly. |
Sītautunā samuṭṭhitaṃ rūpaṃ dhātaṃ pīṇitaṃ siniddhaṃ hoti. |
Materiality originated by cool temperature is plump, fresh, tender, smooth, and soft to touch. |
So taṃ pariggahetvā "uṇhakāle pavattarūpaṃ sītakālaṃ appatvā ettheva nirujjhati. |
Discerning that: "The materiality occurring when it is hot ceases there without reaching the time when it is cool. |
Sītakāle pavattarūpaṃ uṇhakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti evaṃ tattha tilakkhaṇaṃ āropeti. |
The materiality occurring when it is cool ceases there without reaching the time when it is hot: therefore it is impermanent, painful, not-self." he attributes the three characteristics to it thus (above). |
714.Kammajaṃ āyatanadvāravasena pākaṭaṃ hoti. |
70.5. The kamma-born becomes evident through the sense doors, that is, the base [of consciousness]. |
Cakkhudvārasmiṃ hi cakkhukāyabhāvadasakavasena tiṃsa kammajarūpāni, upatthambhakāni pana tesaṃ utucittāhārasamuṭṭhānāni catuvīsatīti catupaṇṇāsa honti. |
For in the case of the eye door there are thirty material instances with decads of the eye, the body, and sex; but with the twenty-four instances originated by temperature, consciousness, and nutriment, [that is to say, three bare octads,] which are their support, there are fifty-four. |
Tathā sotaghānajivhādvāresu. |
Likewise in the case of the doors of the ear, nose, and tongue. |
Kāyadvāre kāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catucattālīsa. |
In the case of the body door there are forty-four with the decads of body and sex and the instances originated by temperature, and so on. |
Manodvāre hadayavatthukāyabhāvadasakavasena ceva utusamuṭṭhānādivasena ca catupaṇṇāsameva. |
In the case of the mind door there are fifty-four, too, with the decads of the heart-basis, the body, and sex, and those instances originated by the temperature, and so on. |
So sabbampi taṃ rūpaṃ pariggahetvā "cakkhudvāre pavattarūpaṃ sotadvāraṃ appatvā ettheva nirujjhati. |
Discerning all that materiality, he attributes the three characteristics to it thus: The materiality occurring in the eye door ceases there without reaching the ear door; |
Sotadvāre pavattarūpaṃ ghānadvāraṃ. |
the materiality occurring in the ear door … the nose door; |
Ghānadvāre pavattarūpaṃ jivhādvāraṃ. |
the materiality occurring in the nose door … the tongue door; |
Jivhādvāre pavattarūpaṃ kāyadvāraṃ. |
the materiality occurring in the tongue door … the body door; |
Kāyadvāre pavattarūpaṃ manodvāraṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti evaṃ tattha tilakkhaṇaṃ āropeti. |
the materiality occurring in the body door ceases there without reaching the mind door: therefore it is impermanent, painful, not-self. |
715.Cittasamuṭṭhānaṃ somanassitadomanassitavasena pākaṭaṃ hoti, somanassitakāle uppannaṃ hi rūpaṃ siniddhaṃ mudu pīṇitaṃ phassavantaṃ hoti. |
71.6. The consciousness-originated becomes evident through [the behaviour of] one who is joyful or grieved. For the materiality arisen at the time when he is joyful is smooth, tender, fresh and soft to touch. |
Domanassitakāle uppannaṃ jhattaṃ kilantaṃ dubbaṇṇaṃ hoti. |
That arisen at the time when he is grieved is parched, stale and ugly. |
So taṃ pariggahetvā "somanassitakāle pavattarūpaṃ domanassitakālaṃ appatvā ettheva nirujjhati. |
Discerning that, he attributes the three characteristics to it thus: The materiality occurring at the time when one is joyful ceases there without reaching the time when one is grieved; |
Domanassitakāle pavattarūpaṃ somanassitakālaṃ appatvā ettheva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti evaṃ tattha tilakkhaṇaṃ āropeti. |
the materiality occurring at the time when one is grieved ceases there without reaching the time when one is joyful: therefore it is impermanent, painful, not-self. |
Tassevaṃ cittasamuṭṭhānarūpaṃ pariggahetvā tattha tilakkhaṇaṃ āropayato ayamattho pākaṭo hoti – |
72. When he discerns consciousness-originated materiality and attributes the three characteristics to it in this way, this meaning becomes evident to him: |
Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā; |
Life, person, pleasure, pain just these alone |
Ekacittasamāyuttā, lahuso vattate khaṇo. |
Join in one conscious moment that flicks by. |
Cullāsīti sahassāni, kappaṃ tiṭṭhanti ye marū; |
Gods, though they live for four-and-eighty thousand |
Na tveva tepi tiṭṭhanti, dvīhi cittehi samohitā. |
Eons, are not the same for two such moments. |
Ye niruddhā marantassa, tiṭṭhamānassa vā idha; |
Ceased of those dead or alive |
Sabbeva sadisā khandhā, gatā appaṭisandhikā. |
aggregates Are all alike, gone never to return; |
Anantarā ca ye bhaggā, ye ca bhaggā anāgate; |
And those that break up meanwhile, and in future, |
Tadantarā niruddhānaṃ, vesamaṃ natthi lakkhaṇe. |
Have traits no different from those ceased before. |
Anibbattena na jāto, paccuppannena jīvati; |
No [world is] born if [consciousness is] not Produced; when that is present, then it lives; |
Cittabhaṅgā mato loko, paññatti paramatthiyā. |
When consciousness dissolves, the world is dead: The highest sense this concept will allow. |
Anidhānagatā bhaggā, puñjo natthi anāgate; |
No store of broken states, no future stock; |
Nibbattā yepi tiṭṭhanti, āragge sāsapūpamā. |
Those born balance like seeds on needle points. |
Nibbattānañca dhammānaṃ, bhaṅgo nesaṃ purakkhato; |
Breakup of states is foredoomed at their birth; |
Palokadhammā tiṭṭhanti, purāṇehi amissitā. |
Those present decay, unmingled with those past. |
Adassanato āyanti, bhaggā gacchantudassanaṃ; |
They come from nowhere, break up, nowhere go; |
Vijjuppādova ākāse, uppajjanti vayanti cāti. (mahāni. 10); |
Flash in and out, as lightning in the sky23(Nidd I 42). |
716.Evaṃ āhāramayādīsu tilakkhaṇaṃ āropetvā puna dhammatārūpe tilakkhaṇaṃ āropeti. |
73.7.Having attributed the three characteristics to that arising from nutriment, etc., he again attributes the three characteristics to natural materiality. |
Dhammatārūpaṃ nāma bahiddhā anindriyabaddhaṃ ayalohatipusīsasuvaṇṇarajatamuttāmaṇiveḷuriyasaṅkhasilāpavāḷa-lohitaṅgamasāragallabhūmipāsāṇapabbatatiṇarukkhalatādibhedaṃ vivaṭṭakappato paṭṭhāya uppajjanakarūpaṃ. |
Natural materiality is a name for external materiality that is not bound up with faculties and arises along with the eon of world expansion, for example, iron, copper, tin, lead, gold, silver, pearl, gem, beryl, conch shell, marble, coral, ruby, opal, soil, stone, rock, grass, tree, creeper, and so on (see Vibh 83). |
Tadassa asokaṅkurādivasena pākaṭaṃ hoti. |
That becomes evident to him by means of an asoka-tree shoot. |
Asokaṅkuraṃ hi āditova tanurattaṃ hoti, tato dvīhatīhaccayena ghanarattaṃ, puna dvīhatīhaccayena mandarattaṃ, tato taruṇapallavavaṇṇaṃ, tato pariṇatapallavavaṇṇaṃ, tato haritapaṇṇavaṇṇaṃ. |
74. For that to begin with is pale pink; then in two or three days it becomes dense red, again in two or three days it becomes dull red, next [brown,] the colour of a tender [mango] shoot; next, the colour of a growing shoot; next, the colour of pale leaves; |
Tato nīlapaṇṇavaṇṇaṃ. |
next, the colour of dark green leaves. |
Tato nīlapaṇṇavaṇṇakālato paṭṭhāya sabhāgarūpasantatimanuppabandhāpayamānaṃ saṃvaccharamattena paṇḍupalāsaṃ hutvā vaṇṭato chijjitvā patati. |
After it has become the colour of dark green leaves, as it follows out the successive stages of such material continuity, it eventually becomes withered foliage, and at the end of the year it breaks loose from its stem and falls off. |
So taṃ pariggahetvā "tanurattakāle pavattarūpaṃ ghanarattakālaṃ appatvā nirujjhati. |
75. Discerning that, he attributes the three characteristics to it thus: The materiality occurring when it is pale pink ceases there without reaching the time when it is dense red; |
Ghanarattakāle pavattarūpaṃ mandarattakālaṃ. |
the materiality occurring when it is dense red … dull red; |
Mandarattakāle pavattarūpaṃ taruṇapallavavaṇṇakālaṃ. |
the materiality occurring when it is dull red … the colour of a tender [mango] shoot; |
Taruṇapallavavaṇṇakāle pavattaṃ pariṇatapallavavaṇṇakālaṃ. |
the materiality occurring when it is the colour of a tender [mango] shoot … the colour of a growing shoot; |
Pariṇatapallavavaṇṇakāle pavattaṃ haritapaṇṇavaṇṇakālaṃ. |
the materiality occurring when it is the colour of a growing shoot … the colour of pale green leaves; |
Haritapaṇṇakāle pavattaṃ nīlapaṇṇavaṇṇakālaṃ. |
the materiality occurring when it is the colour of pale green leaves … the colour of dark green leaves; |
Nīlapaṇṇavaṇṇakāle pavattaṃ paṇḍupalāsakālaṃ. |
the materiality occurring when it is the colour of dark green leaves … the time when it is withered foliage; |
Paṇḍupalāsakāle pavattaṃ vaṇṭato chijjitvā patanakālaṃ appatvāva nirujjhati, tasmā taṃ aniccaṃ dukkhamanattā"ti tilakkhaṇaṃ āropeti, evaṃ tattha tilakkhaṇaṃ āropetvā iminā nayena sabbampi dhammatārūpaṃ sammasati. |
the materiality occurring when it is withered foliage ceases there without reaching the time when it breaks loose from its stem and falls off: therefore it is impermanent, painful, not-self. He comprehends all natural materiality in this way. |
Evaṃ tāva rūpasattakavasena tilakkhaṇaṃ āropetvā saṅkhāre sammasati. |
This is how, firstly, he comprehends formations by attributing the three characteristics to them by means of the material septad. |
Arūpasattakasammasanakathā Table view Original pali |
717.Yaṃ pana vuttaṃ "arūpasattakavasenā"ti, tattha ayaṃ mātikā – kalāpato, yamakato, khaṇikato, paṭipāṭito, diṭṭhiugghāṭanato, mānasamugghāṭanato, nikantipariyādānatoti. |
76.The headings of what was called above “the immaterial septad” are these: (1) by groups, (2) by pairs, (3) by moments, (4) by series, (5) by removal of [false] view, (6) by abolition of conceit, (7) by ending of attachment. |
Tattha kalāpatoti phassapañcamakā dhammā. |
77.1.Herein, by groups means the states belonging to the contact pentad.24 |
Kathaṃ kalāpato sammasatīti? |
How? |
Idha bhikkhu iti paṭisañcikkhati – "ye ime 'kesā aniccā dukkhā anattā'ti sammasane uppannā phassapañcamakā dhammā, ye ca 'lomā - pe - matthaluṅgaṃ aniccaṃ dukkhamanattā'ti sammasane uppannā phassapañcamakā dhammā, sabbe te itarītaraṃ appatvā pabbaṃpabbaṃ odhiodhi hutvā tattakapāle pakkhittatilā viya taṭataṭāyantā vinaṭṭhā, tasmā aniccā dukkhā anattā"ti. |
Here, “he comprehends by groups” [means that] a bhikkhu considers thus: The states belonging to the contact pentad arising in the comprehending of head hairs as “impermanent, painful, not-self”; the states belonging to the contact pentad arising in the comprehending of body hairs as … in the contemplation of brain as “impermanent, painful, not-self”—all these states disintegrate section by section, term by term, like crackling sesame seeds put into a hot pan, each without reaching the next: therefore they are impermanent, painful, not-self. |
Ayaṃ tāva visuddhikathāyaṃ nayo. |
This, firstly, is the method according to the Discourse on Purification.25 |
Ariyavaṃsakathāyaṃ pana "heṭṭhā rūpasattake sattasu ṭhānesu 'rūpaṃ aniccaṃ dukkhamanattā'ti pavattaṃ cittaṃ aparena cittena 'aniccaṃ dukkhamanattā'ti sammasanto 'kalāpato sammasatī'ti" vuttaṃ, taṃ yuttataraṃ. |
78.According to the Discourse on the Noble Ones’ Heritages, however, he is said to “comprehend by groups” when by means of a subsequent consciousness he comprehends as “impermanent, painful, not-self” that consciousness which occurred [comprehending] materiality as “impermanent, painful, not-self” in the seven instances of the material septad given above. |
Tasmā sesānipi teneva nayena vibhajissāma. |
As this method is more suitable we shall therefore confine ourselves to it in explaining the rest. |
718.Yamakatoti idha bhikkhu ādānanikkheparūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā tampi cittaṃ aparena cittena "aniccaṃ dukkhamanattā"ti sammasati. |
79.2. By pairs: after the bhikkhu has comprehended as “impermanent, painful, not-self” the materiality of the “taking up and putting down” (§46f.), he comprehends that consciousness [with which he was comprehending the materiality] too as “impermanent, painful, not-self” by means of a subsequent consciousness. |
Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā tampi cittaṃ aparena cittena "aniccaṃ dukkhamanattā"ti sammasati. |
After he has comprehended as “impermanent, painful, not-self” the materiality of the “disappearance of what grows old in each stage” and that “arising from nutriment,” “arising from temperature,” “kamma-born,” “consciousness-originated” and “natural,” he comprehends that consciousness too as “impermanent, painful, not-self” by means of a subsequent consciousness. |
Evaṃ yamakato sammasati nāma. |
In this way he is said to comprehend by pairs. |
719.Khaṇikatoti idha bhikkhu ādānanikkheparūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena "etampi aniccaṃ dukkhamanattā"ti sammasati. |
80.3. By moments: after the bhikkhu has comprehended as “impermanent, pain- ful, not-self” the materiality of the “taking up and putting down,” he comprehends that first consciousness [with which he was comprehending the materiality] as “impermanent, painful, not-self” by means of a second consciousness, and that second consciousness by means of a third, and the third by means of a fourth, and the fourth by means of a fifth, and that too he comprehends as “impermanent, painful, not-self.” |
Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena, catutthaṃ pañcamena "etampi aniccaṃ dukkhamanattā"ti sammasati. |
After he has comprehended as “impermanent, painful, not-self” the materiality of “disappearance of what grows old in each stage” and that “aris- ing from nutriment,” “arising from temperature,” “kamma-born,” “conscious- ness-originated” and “natural,” he comprehends that first consciousness as “im- permanent, painful, not-self” by means of a second consciousness, and that second consciousness by means of a third, and the third by means of a fourth, and the fourth by means of a fifth, and that too he comprehends as “impermanent, painful, not-self.” |
Evaṃ rūpapariggāhakacittato paṭṭhāya cattāri cattāri cittāni sammasanto khaṇikato sammasati nāma. |
Comprehending thus four [consciousnesses] from each discerning of materiality he is said to comprehend by moments. |
720.Paṭipāṭitoti ādānanikkheparūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena - pe - dasamaṃ ekādasamena "etampi aniccaṃ dukkhamanattā"ti sammasati. |
81. 4. By series: after he has comprehended as “impermanent, painful, not- self” the materiality of the “taking up and putting down,” he comprehends that first consciousness as “impermanent, painful, not-self” by means of a second consciousness, and the second by means of a third, and the third by means of a fourth … and the tenth by means of an eleventh, and that too he comprehends as “impermanent, painful, not-self.” |
Vayovuḍḍhatthaṅgamarūpaṃ, āhāramayaṃ, utumayaṃ, kammajaṃ, cittasamuṭṭhānaṃ, dhammatārūpaṃ "aniccaṃ dukkhamanattā"ti sammasitvā taṃ paṭhamacittaṃ dutiyacittena, dutiyaṃ tatiyena, tatiyaṃ catutthena - pe - dasamaṃ ekādasamena "etampi aniccaṃ dukkhamanattā"ti evaṃ vipassanā paṭipāṭiyā sakalampi divasabhāgaṃ sammasituṃ vaṭṭeyya. |
After he has comprehended as “impermanent, painful, not-self” the materiality of the “disappearance of what grows old in each stage” and that “arising from nutriment,” “arising from temperature,” “kamma-born,” “consciousness-originated” and “natural,” he comprehends that consciousness as “impermanent, painful, not-self” by means of a second consciousness, and the second by means of a third, … and the tenth by means of an eleventh, and that too he comprehends as “impermanent, painful, not-self.” It would be possible to go on comprehending it in this way with serial insight even for a whole day. |
Yāva dasamacittasammasanā pana rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti. |
But both the material meditation subject and the immaterial meditation subject become familiar when the comprehending is taken as far as the tenth consciousness. |
Tasmā dasameyeva ṭhapetabbanti vuttaṃ. |
That is why it is said26 that it can be stopped at the tenth. |
Evaṃ sammasanto paṭipāṭito sammasati nāma. |
It is when he comprehends in this way that he is said to comprehend by series. |
721.Diṭṭhiugghāṭanato mānaugghāṭanato nikantipariyādānatoti imesu tīsu visuṃ sammasananayo nāma natthi. |
82. 5. By removal of [false] view, 6. by abolition of conceit, 7. by ending of attachment: there is no individual method for any of these three. |
Yaṃ panetaṃ heṭṭhā rūpaṃ, idha ca arūpaṃ pariggahitaṃ, taṃ passanto rūpārūpato uddhaṃ aññaṃ sattaṃ nāma na passati. |
But when he has discerned this materiality as described above and this immateriality as described here, then he sees that there is no living being over and above the material and the immaterial. |
Sattassa adassanato paṭṭhāya sattasaññā ugghāṭitā hoti. |
As soon as he no longer sees a being, the perception of a being is removed. |
Sattasaññaṃ ugghāṭitacittena saṅkhāre pariggaṇhato diṭṭhi nuppajjati. |
When he discerns formations with consciousness from which perception of a being has been removed, then [false] view does not arise in him. |
Diṭṭhiyā anuppajjamānāya diṭṭhi ugghāṭitā nāma hoti. |
When [false] view does not arise in him, then [false] view is said to be removed. |
Diṭṭhiugghāṭitacittena saṅkhāre pariggaṇhato māno nuppajjati. |
When he discerns formations with consciousness from which [false] view has been removed, then conceit does not arise in him. |
Māne anuppajjante māno samugghāṭito nāma hoti. |
When conceit does not arise, conceit is said to be abolished. |
Mānasamugghāṭitacittena saṅkhāre pariggaṇhato taṇhā nuppajjati. |
When he discerns formations with consciousness from which conceit has been abolished, then craving does not arise in him. |
Taṇhāya anuppajjantiyā nikanti pariyādiṇṇā nāma hotīti idaṃ tāva visuddhikathāyaṃ vuttaṃ. |
When craving does not arise in him, attachment is said to be ended. This firstly is what is said in the Discourse on Purification. |
Ariyavaṃsakathāyaṃpana "diṭṭhiugghāṭanato mānasamugghāṭanato nikantipariyādānato"ti mātikaṃ ṭhapetvā ayaṃ nayo dassito. |
83.But in the Discourse on the Noble Ones’ Heritages, after setting forth the headings thus: “As removal of [false] view, as abolition of conceit, as ending of attachment,” the following method is set forth: |
"Ahaṃ vipassāmi, mama vipassanā"ti gaṇhato hi diṭṭhisamugghāṭanaṃ nāma na hoti. |
“There is no removal of [false] view in one who takes it thus, ‘I see with insight, my insight’; |
"Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī"ti gaṇhato pana diṭṭhiugghāṭanaṃ nāma hoti. |
there is removal of [false] view in one who takes it thus, ‘Only formations see formations with insight, comprehend, define, discern, and delimit them.’ |
"Suṭṭhu vipassāmi, manāpaṃ vipassāmī"ti gaṇhato mānasamugghāṭo nāma na hoti. |
There is no abolition of conceit in one who takes it thus, ‘I see thoroughly with insight, I see well with insight’; |
"Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī"ti gaṇhato pana mānasamugghāṭo nāma hoti. |
there is abolition of conceit in one who takes it thus, ‘Only formations see formations with insight, comprehend, define, discern, and delimit them.’ |
"Vipassituṃ sakkomī"ti vipassanaṃ assādentassa nikantipariyādānaṃ nāma na hoti. |
There is no ending of attachment in one who is pleased with insight thus, ‘I am able to see with insight’; |
"Saṅkhārāva saṅkhāre vipassanti sammasanti vavatthapenti pariggaṇhanti paricchindantī"ti gaṇhato pana nikantipariyādānaṃ nāma hoti. |
there is ending of attachment in one who takes it thus, ‘Only formations see formations with insight, comprehend, define, discern, and delimit them.’ |
Sace saṅkhārā attā bhaveyyuṃ, attāti gahetuṃ vaṭṭeyyuṃ, anattā ca pana attāti gahitā, tasmā te avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhāti passato diṭṭhiugghāṭanaṃ nāma hoti. |
84.“There is removal of [false] view in one who sees thus: ‘If formations were self, it would be right to take them as self; but being not-self they are taken as self. Therefore they are not-self in the sense of no power being exercisable over them; they are impermanent in the sense of non-existence after having come to be; they are painful in the sense of oppression by rise and fall.’ |
Sace saṅkhārā niccā bhaveyyuṃ, niccāti gahetuṃ vaṭṭeyyuṃ, aniccā ca pana niccāti gahitā, tasmā te hutvā abhāvaṭṭhena aniccā, uppādavayapaṭipīḷanaṭṭhena dukkhā, avasavattanaṭṭhena anattāti passato mānasamugghāṭo nāma hoti. |
85. “There is abolition of conceit in one who sees thus: ‘If formations were permanent, it would be right to take them as permanent; but being impermanent they are taken as permanent. Therefore they are impermanent in the sense of non-existence after having come to be; they are painful in the sense of oppression by rise and fall; they are not-self in the sense of no power being exercisable over them.’ |
Sace saṅkhārā sukhā bhaveyyuṃ, sukhāti gahetuṃ vaṭṭeyyuṃ, dukkhā ca pana sukhāti gahitā, tasmā te uppādavayapaṭipīḷanaṭṭhena dukkhā, hutvā abhāvaṭṭhena aniccā, avasavattanaṭṭhena anattāti passato nikantipariyādānaṃ nāma hoti. |
86.“There is ending of attachment in one who sees thus: ‘If formations were pleasant, it would be right to take them as pleasant; but being painful they are taken as pleasant. Therefore they are painful in the sense of oppression by rise and fall; they are impermanent in the sense of non-existence after having come to be; they are not-self in the sense of no power being exercisable over them.’ |
Evaṃ saṅkhāre anattato passantassa diṭṭhisamugghāṭanaṃ nāma hoti. |
“Thus there comes to be the removal of [false] view in one who sees formations as not-self; |
Aniccato passantassa mānasamugghāṭanaṃ nāma hoti. |
there comes to be the abolishing of conceit in one who sees them as impermanent; |
Dukkhato passantassa nikantipariyādānaṃ nāma hoti. |
there comes to be the ending of attachment in one who sees them as painful. |
Iti ayaṃ vipassanā attano attano ṭhāneyeva tiṭṭhatīti. |
So this insight is valid in each instance.” |
Evaṃ arūpasattakavasenāpi tilakkhaṇaṃ āropetvā saṅkhāre sammasati. |
88. This is how he comprehends formations by attributing the three characteristics to them by means of the immaterial septad. |
Ettāvatā panassa rūpakammaṭṭhānampi arūpakammaṭṭhānampi paguṇaṃ hoti. |
At this stage both the material meditation subject and the immaterial meditation subject have become familiar to him. |
722.So evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā, tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahati. |
89.Having thus become familiar with the material and immaterial meditation subjects, and so having penetrated here already a part of those eighteen principal insights27 which are later on to be attained in all their aspects by means of full- understanding as abandoning starting with contemplation of dissolution, he consequently abandons things opposed [to what he has already penetrated]. |
Aṭṭhārasa mahāvipassanā nāma aniccānupassanādikā paññā. |
90. Eighteen principal insights is a term for understanding that consists in the kinds of insight beginning with contemplation of impermanence. |
Yāsu aniccānupassanaṃ bhāvento niccasaññaṃ pajahati, dukkhānupassanaṃ bhāvento sukhasaññaṃ pajahati, anattānupassanaṃ bhāvento attasaññaṃ pajahati, nibbidānupassanaṃ bhāvento nandiṃ pajahati, virāgānupassanaṃ bhāvento rāgaṃ pajahati, nirodhānupassanaṃ bhāvento samudayaṃ pajahati, paṭinissaggānupassanaṃ bhāvento ādānaṃ pajahati, khayānupassanaṃ bhāvento ghanasaññaṃ pajahati, vayānupassanaṃ bhāvento āyūhanaṃ pajahati, vipariṇāmānupassanaṃ bhāvento dhuvasaññaṃ pajahati, animittānupassanaṃ bhāvento nimittaṃ pajahati, appaṇihitānupassanaṃ bhāvento paṇidhiṃ pajahati, suññatānupassanaṃ bhāvento abhinivesaṃ pajahati, adhipaññādhammavipassanaṃ bhāvento sārādānābhinivesaṃ pajahati, yathābhūtañāṇadassanaṃ bhāvento sammohābhinivesaṃ pajahati, ādīnavānupassanaṃ bhāvento ālayābhinivesaṃ pajahati, paṭisaṅkhānupassanaṃ bhāvento appaṭisaṅkhaṃ pajahati, vivaṭṭānupassanaṃ bhāvento saṃyogābhinivesaṃ pajahati. |
Now, as regards these: (1) One who develops the contemplation of impermanence abandons the perception of permanence, (2) one who develops the contemplation of pain abandons the perception of pleasure, (3) one who develops the contemplation of not-self abandons the perception of self, (4) one who develops the contemplation of dispassion abandons delighting, (5) one who develops the contemplation of fading away abandons greed, (6) one who develops the contemplation of cessation abandons origination, (7) one who develops the contemplation of relinquishment abandons grasping, (8) one who develops the contemplation of destruction abandons the perception of compactness, (9) one who develops the contemplation of fall [of formations] abandons accumulation [of kamma], (10) one who develops the contemplation of change abandons the perception of lastingness, (11) one who develops the contemplation of the signless abandons the sign, (12) one who develops the contemplation of the desireless abandons desire, (13) one who develops the contemplation of voidness abandons misinterpreting (insistence), (14) one who develops the insight into states that is higher understanding abandons misinterpreting (insistence) due to grasping at a core, (15) one who develops correct knowledge and vision abandons misinterpreting (insistence) due to confusion, (16) one who develops the contemplation of danger abandons misinterpreting (insistence) due to reliance, (17) one who develops the contemplation of reflection abandons non-reflection, (18) one who develops the contemplation of turning away abandons misinterpreting (insistence) due to bondage (see Paṭis I 32f.).28 |
Tāsu yasmā iminā aniccādilakkhaṇattayavasena saṅkhārā diṭṭhā, tasmā anicca-dukkha-anattānupassanā paṭividdhā honti. |
91.Now the meditator has seen formations by means of the three characteristics beginning with impermanence, and so he has therefore already penetrated among these eighteen insights the contemplations of impermanence, pain, and not-self. |
Yasmā ca "yā ca aniccānupassanā yā ca animittānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ". |
And then (1) the contemplation of impermanence and (11) the contemplation of the signless are one in meaning and different only in the letter, |
Tathā "yā ca dukkhānupassanā yā ca appaṇihitānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ". |
and so are (2) the contemplation of pain and (12) the contemplation of the desireless, |
"Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nāna"nti (paṭi. ma. 1.227) vuttaṃ. |
and so are (3) the contemplation of not-self and (13) the contemplation of voidness (see Paṭis II 63). |
Tasmā tāpi paṭividdhā honti. |
Consequently these have been penetrated by him as well. |
Adhipaññādhammavipassanā pana sabbāpi vipassanā. |
But (14) insight into states that is higher understanding is all kinds of insight, |
Yathābhūtañāṇadassanaṃ kaṅkhāvitaraṇavisuddhiyā eva saṅgahitaṃ. |
and (15) correct knowledge and vision is included in purification by overcoming doubt (Ch. XIX). |
Iti idampi dvayaṃ paṭividdhameva hoti. |
Consequently, these two have been penetrated by him as well. |
Sesesu vipassanāñāṇesu kiñci paṭividdhaṃ, kiñci appaṭividdhaṃ, tesaṃ vibhāgaṃ parato āvikarissāma. |
As to the remaining kinds of insight, some have been penetrated and some not. We shall deal with them below.29 |
Yadeva hi paṭividdhaṃ, taṃ sandhāya idaṃ vuttaṃ "evaṃ paguṇarūpārūpakammaṭṭhāno yā upari bhaṅgānupassanato paṭṭhāya pahānapariññāvasena sabbākārato pattabbā aṭṭhārasa mahāvipassanā. |
92. For it was with reference only to what has already been penetrated that it was said above: “having thus become familiar with the material and immaterial meditation subjects, and so having penetrated here already a part of those eighteen principal insights, which are later on to be attained in all their aspects by means of full understanding as abandoning starting with contemplation of dissolution, |
Tāsaṃ idheva tāva ekadesaṃ paṭivijjhanto tappaṭipakkhe dhamme pajahatī"ti. |
he consequently abandons things opposed [to what he has already penetrated]” (§89). |
Udayabbayañāṇakathā Table view Original pali |
723.So evaṃ aniccānupassanādipaṭipakkhānaṃ niccasaññādīnaṃ pahānena visuddhañāṇo sammasanañāṇassa pāraṃ gantvā, yaṃ taṃ sammasanañāṇānantaraṃ "paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇa"nti (paṭi. ma. mātikā 1.6) udayabbayānupassanaṃ vuttaṃ, tassa adhigamāya yogaṃ ārabhati. |
93.Having purified his knowledge in this way by abandoning the perceptions of permanence, etc., which oppose the contemplations of impermanence, etc., he passes on from comprehension knowledge and begins the task of attaining that of contemplation of rise and fall, which is expressed thus: “Understanding [630] of contemplating present states’ change is knowledge of contemplation of rise and fall” (Paṭis I 1), and which comes next after comprehension knowledge. |
Ārabhamāno ca saṅkhepato tāva ārabhati. |
94.When he does so, he does it first in brief. |
Tatrāyaṃ pāḷi – |
Here is the text: |
"Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? |
“How is it that understanding of contemplating present states’ change is knowledge of contemplation of rise and fall? |
Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. |
Present materiality is born [materiality]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge. |
Jātā vedanā… saññā… saṅkhārā… viññāṇaṃ… jātaṃ cakkhu - pe - jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇa"nti (paṭi. ma. 1.49). |
Present feeling … perception … formations … consciousness … eye … (etc.) … Present becoming is born [becoming]; the characteristic of its generation is rise, the characteristic of its change is fall, the contemplation is knowledge” (Paṭis I 54).30 |
So iminā pāḷinayena jātassa nāmarūpassa nibbattilakkhaṇaṃ jātiṃ uppādaṃ abhinavākāraṃ "udayo"ti, vipariṇāmalakkhaṇaṃ khayaṃ bhaṅgaṃ "vayo"ti samanupassati. |
95. In accordance with the method of this text he sees the characteristic of generation, the birth, the arising, the aspect of renewal, of born materiality, as “rise,” and he sees its characteristic of change, its destruction, its dissolution, as “fall. ” |
So evaṃ pajānāti "imassa nāmarūpassa uppattito pubbe anuppannassa rāsi vā nicayo vā natthi, uppajjamānassāpi rāsito vā nicayato vā āgamanaṃ nāma natthi, nirujjhamānassāpi disāvidisāgamanaṃ nāma natthi, niruddhassāpi ekasmiṃ ṭhāne rāsito nicayato nidhānato avaṭṭhānaṃ nāma natthi. |
96. He understands thus: “There is no heap or store of unarisen mentality- materiality [existing] prior to its arising. When it arises, it does not come from any heap or store; and when it ceases, it does not go in any direction. There is nowhere any depository in the way of a heap or store or hoard of what has ceased. |
Yathā pana vīṇāya vādiyamānāya uppannasaddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato, na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca upavīṇañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti. |
But just as there is no store, prior to its arising, of the sound that arises when a lute is played, nor does it come from any store when it arises, nor does it go in any direction when it ceases, nor does it persist as a store when it has ceased (cf. S IV 197), but on the contrary, not having been, it is brought into being owing to the lute, the lute’s neck, and the man’s appropriate effort, and having been, it vanishes— |
Evaṃ sabbepi rūpārūpino dhammā ahutvā sambhonti, hutvā paṭiventī"ti. |
so too all material and immaterial states, not having been, are brought into being, and having been, they vanish.” |
724.Evaṃ saṅkhepato udayabbayamanasikāraṃ katvā puna yāni etasseva udayabbayañāṇassa vibhaṅge – |
97. Having given attention to rise and fall in brief thus, he again [does so in detail according to condition and instant by seeing those characteristics] as given in the exposition of that same knowledge of rise and fall thus: |
"Avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. |
“(1) He sees the rise of the materiality aggregate in the sense of conditioned arising thus: With the arising of ignorance there is the arising of materiality; |
Taṇhāsamudayā… kammasamudayā… āhārasamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. |
(2) … with the arising of craving … (3) … with the arising of kamma … (4) he sees the rise of the materiality aggregate in the sense of conditioned arising thus: With the arising of nutriment there is the arising of materiality; |
Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. |
(5) one who sees the characteristic of generation sees the rise of the materiality aggregate. |
Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. |
One who sees the rise of the materiality aggregate sees these five characteristics. |
"Avijjānirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. |
“(1) He sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of ignorance there is the cessation of materiality; |
Taṇhānirodhā… kammanirodhā… āhāranirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. |
(2) … with the cessation of craving … (3) … with the cessation of kamma … (4) he sees the fall of the materiality aggregate in the sense of conditioned cessation thus: With the cessation of nutriment there is the cessation of materiality; [631] |
Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. |
(5) one who sees the characteristic of change sees the fall of the materiality aggregate. |
Rūpakkhandhassa vayaṃ passantopi imāni pañca lakkhaṇāni passati" (paṭi. ma. 1.50). |
One who sees the fall of the materiality aggregate sees these five characteristics” (Paṭis I 55f.). |
Tathā "avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. |
Likewise: “(1) He sees the rise of the feeling aggregate in the sense of conditioned arising thus: With the arising of ignorance there is the arising of feeling; |
Taṇhāsamudayā… kammasamudayā… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. |
(2) … with the arising of craving … (3) … with the arising of kamma … (4) he sees the rise of the feeling aggregate in the sense of conditioned arising thus: With the arising of contact there is the arising of feeling; |
Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. |
(5) one who sees the characteristic of generation sees the rise of the feeling aggregate. |
Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. |
One who sees the rise of the feeling aggregate sees those five characteristics. |
Avijjānirodhā… taṇhānirodhā… kammanirodhā… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. |
“(1) He sees the fall of the feeling aggregate in the sense of conditioned cessation thus: With the cessation of ignorance there is the cessation of feeling; (2) … with the cessation of craving … (3) … with the cessation of kamma … (4) he sees the fall of the feeling aggregate in the sense of conditioned cessation thus: With the cessation of contact there is the cessation of feeling; |
Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. |
(5) one who sees the characteristic of change sees the fall of the feeling aggregate. |
Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati" (paṭi. ma. 1.50). |
One who sees the fall of the feeling aggregate sees these five characteristics” (Paṭis I 55f.). |
Vedanākkhandhassa viya ca saññāsaṅkhāraviññāṇakkhandhānaṃ. |
And as in the case of the feeling aggregate, [that is, substituting “contact” for the “nutriment” in the case of materiality,] so for the perception and formations aggregates. |
Ayaṃ pana viseso, viññāṇakkhandhassa phassaṭṭhāne "nāmarūpasamudayā, nāmarūpanirodhā"ti – |
So also for the consciousness aggregate with this difference, that for the phrases containing “contact” there are substituted “with the arising of mentality-materiality” and “with the cessation of mentality-materiality. ” |
Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā paññāsa lakkhaṇāni vuttāni. |
So there are fifty characteristics stated with the ten in the case of each aggregate by seeing rise and fall, |
Tesaṃ vasena evampi rūpassa udayo evampi rūpassa vayo, evampi rūpaṃ udeti, evampi rūpaṃ vetīti paccayato ceva khaṇato ca vitthārena manasikāraṃ karoti. |
by means of which he gives attention in detail according to condition and according to instant (moment) in this way: “The rise of materiality is thus; its fall is thus; so it rises, so it falls.” |
725.Tassevaṃ manasikaroto "iti kirime dhammā ahutvā sambhonti, hutvā paṭiventī"ti ñāṇaṃ visadataraṃ hoti. |
98. As he does so his knowledge becomes clearer thus: “So, it seems, these states, not having been, are brought into being; having been, they vanish. ” |
Tassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti. |
When he thus sees rise and fall in the two ways, according to condition and according to instant, the several truths, aspects of the dependent origination, methods, and characteristics become evident to him. |
726.Yañhi so avijjādisamudayā khandhānaṃ samudayaṃ, avijjādinirodhā ca khandhānaṃ nirodhaṃ passati, idamassa paccayato udayabbayadassanaṃ. |
99.When he sees the arising of aggregates with the arising of ignorance and the cessation of aggregates with the cessation of ignorance, this is his seeing of rise and fall according to condition. |
Yaṃ pana nibbattilakkhaṇavipariṇāmalakkhaṇāni passanto khandhānaṃ udayabbayaṃ passati, idamassa khaṇato udayabbayadassanaṃ, uppattikkhaṇeyeva hi nibbattilakkhaṇaṃ. |
When he sees the rise and fall of aggregates by seeing the characteristic of generation and the characteristic of change, this is his seeing of rise and fall according to instant. For it is only at the instant of arising that there is the characteristic of generation, |
Bhaṅgakkhaṇe ca vipariṇāmalakkhaṇaṃ. |
and only at the instant of dissolution that there is the characteristic of change. |
727.Iccassevaṃ paccayato ceva khaṇato ca dvedhā udayabbayaṃ passato paccayato udayadassanena samudayasaccaṃ pākaṭaṃ hoti janakāvabodhato. |
100.So when he sees rise and fall in the two ways, according to condition and according to instant thus, the truth of origination becomes evident to him through seeing rise according to condition owing to his discovery of the progenitor. |
Khaṇato udayadassanena dukkhasaccaṃ pākaṭaṃ hoti jātidukkhāvabodhato. |
The truth of suffering becomes evident to him through seeing rise according to instant owing to his discovery of the suffering due to birth. |
Paccayato vayadassanena nirodhasaccaṃ pākaṭaṃ hoti paccayānuppādena paccayavataṃ anuppādāvabodhato. |
The truth of cessation becomes evident to him through seeing fall according to condition owing to his discovery of the non-arising of things produced by conditions when their conditions do not arise. |
Khaṇato vayadassanena dukkhasaccameva pākaṭaṃ hoti maraṇadukkhāvabodhato. |
The truth of suffering becomes evident to him too through seeing fall according to instant owing to his discovery of the suffering due to death. |
Yañcassa udayabbayadassanaṃ, maggovāyaṃ lokikoti maggasaccaṃ pākaṭaṃ hoti tatra sammohavighātato. |
And his seeing of rise and fall becomes evident to him as the truth of the path thus: “This is the mundane path” owing to abolition of confusion about it. |
728.Paccayato cassa udayadassanena anulomo paṭiccasamuppādo pākaṭo hoti, "imasmiṃ sati idaṃ hotī"ti (ma. ni. 1.404; saṃ. ni. 2.21; udā. 1) avabodhato. |
101.The dependent origination in forward order becomes evident to him through seeing rise according to condition owing to his discovery that “When this exists, that comes to be” (M I 262). |
Paccayato vayadassanena paṭilomo paṭiccasamuppādo pākaṭo hoti, "imassa nirodhā idaṃ nirujjhatī"ti (ma. ni. 1.406; saṃ. ni. 2.21; udā. 2) avabodhato. |
The dependent origination in reverse order becomes evident to him through seeing fall according to condition owing to his discovery that “When this does not exist, that does not come to be” (M I 264). |
Khaṇato pana udayabbayadassanena paṭiccasamuppannā dhammā pākaṭā honti saṅkhatalakkhaṇāvabodhato. |
Dependently- arisen states become evident to him through seeing rise and fall according to instant owing to his discovery of the characteristic of the formed; |
Udayabbayavanto hi saṅkhatā, te ca paṭiccasamuppannāti. |
for the things possessed of rise and fall are formed and conditionally arisen. |
729.Paccayato cassa udayadassanena ekattanayo pākaṭo hoti hetuphalasambandhena santānassa anupacchedāvabodhato. |
102.The method of identity becomes evident to him through seeing rise according to condition owing to his discovery of unbroken continuity in the connection of cause with fruit. |
Atha suṭṭhutaraṃ ucchedadiṭṭhiṃ pajahati. |
Then he more thoroughly abandons the annihilation view. |
Khaṇato udayadassanena nānattanayo pākaṭo hoti navanavānaṃ uppādāvabodhato. |
The method of diversity becomes evident to him through seeing rise according to instant owing to his discovery that each [state] is new [as it arises]. |
Atha suṭṭhutaraṃ sassatadiṭṭhiṃ pajahati. |
Then he more thoroughly abandons the eternity view. |
Paccayato cassa udayabbayadassanena abyāpāranayo pākaṭo hoti dhammānaṃ avasavattibhāvāvabodhato. |
The method of uninterestedness becomes evident to him through seeing rise and fall according to condition owing to his discovery of the inability of states to have mastery exercised over them. |
Atha suṭṭhutaraṃ attadiṭṭhiṃ pajahati. |
Then he more thoroughly abandons the self view. |
Paccayato pana udayadassanena evaṃdhammatānayo pākaṭo hoti paccayānurūpena phalassa uppādāvabodhato. |
The method of ineluctable regularity becomes evident to him through seeing rise according to condition owing to his discovery of the arising of the fruit when the suitable conditions are there. |
Atha suṭṭhutaraṃ akiriyadiṭṭhiṃ pajahati. |
Then he more thoroughly abandons the moral-inefficacy-of-action view. |
730.Paccayato cassa udayadassanena anattalakkhaṇaṃ pākaṭaṃ hoti dhammānaṃ nirīhakattapaccayapaṭibaddhavuttitāvabodhato. |
103.The characteristic of not-self becomes evident to him through seeing rise according to condition owing to his discovery that states have no curiosity and that their existence depends upon conditions. |
Khaṇato udayabbayadassanena aniccalakkhaṇaṃ pākaṭaṃ hoti hutvā abhāvāvabodhato, pubbantāparantavivekāvabodhato ca. |
The characteristic of impermanence becomes evident to him through seeing rise and fall according to instant owing to his discovery of non-existence after having been and owing to his discovery that they are secluded from past and future. |
Dukkhalakkhaṇampi pākaṭaṃ hoti udayabbayehi paṭipīḷanāvabodhato. |
The characteristic of pain becomes evident to him [through that] too owing to his discovery of oppression by rise and fall. |
Sabhāvalakkhaṇampi pākaṭaṃ hoti udayabbayaparicchinnāvabodhato. |
And the characteristic of individual essence becomes evident to him [through that] too owing to his discovery of delimitation [of states] by rise and fall.31 |
Sabhāvalakkhaṇe saṅkhatalakkhaṇassa tāvakālikattampi pākaṭaṃ hoti udayakkhaṇe vayassa, vayakkhaṇe ca udayassa abhāvāvabodhatoti. |
And in the characteristic of individual essence the temporariness of the characteristic of what is formed becomes evident to him [through that] too owing to his discovery of the non-existence of fall at the instant of rise and the non- existence of rise at the instant of fall. 32 |
731.Tassevaṃ pākaṭībhūtasaccapaṭiccasamuppādanayalakkhaṇabhedassa "evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī"ti niccanavāva hutvā saṅkhārā upaṭṭhahanti. |
104.When the several truths, aspects of the dependent origination, methods, and characteristics have become evident to him thus, then formations appear to him as perpetually renewed: “So these states, it seems, being previously unarisen, critic, and being arisen, they cease.” |
Na kevalañca niccanavā, sūriyuggamane ussāvabindu viya udakabubbuḷo viya udake daṇḍarāji viya āragge sāsapo viya vijjuppādo viya ca parittaṭṭhāyino. |
And they are not only perpetually renewed, but they are also short-lived like dew-drops at sunrise (A IV 137), like a bubble on water (S III 14 I), like a line drawn on water (A IV 137), like a mustard seed on an awl’s point (Nidd I 42), like a lightning flash (Nidd I 43). |
Māyāmarīcisupinantaalātacakkagandhabbanagarapheṇakadaliādayo viya assārā nissārāti cāpi upaṭṭhahanti. |
And they appear without core, like a conjuring trick (S III 141), like a mirage (Dhp 46), like a dream (Sn 807), like the circle of a whirling firebrand (source untraced), like a goblin city (source untraced), like froth (Dhp 46), like a plantain trunk (S III 142), and so on. |
Ettāvatānena "vayadhammameva uppajjati, uppannañca vayaṃ upetī"ti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ udayabbayānupassanaṃ nāma taruṇavipassanāñāṇaṃ adhigataṃ hoti, yassādhigamā āraddhavipassakoti saṅkhaṃ gacchati. |
At this point he has attained tender insight-knowledge called contemplation of rise and fall, which has become established by penetrating the fifty characteristics in this manner: “Only what is subject to fall arises; and to be arisen necessitates fall. ” With the attainment of this he is known as a “beginner of insight. ” |
Vipassanupakkilesakathā Table view Original pali |
732.Athassa imāya taruṇavipassanāya āraddhavipassakassa dasa vipassanupakkilesā uppajjanti. |
105. Now, when he is a beginner of insight with this tender insight, ten imperfections of insight arise in him. |
Vipassanupakkilesā hi paṭivedhappattassa ariyasāvakassa ceva vippaṭipannakassa ca nikkhittakammaṭṭhānassa kusītapuggalassa nuppajjanti. |
For imperfections of insight do not arise either in a noble disciple who has reached penetration [of the truths] or in persons erring in virtue, neglectful of their meditation subject and idlers. |
Sammāpaṭipannakassa pana yuttapayuttassa āraddhavipassakassa kulaputtassa uppajjantiyeva. |
They arise only in a clansman who keeps to the right course, devotes himself continuously [to his meditation subject] and is a beginner of insight. |
Katame pana te dasa upakkilesāti? |
But what are these ten imperfections? |
Obhāso, ñāṇaṃ, pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikantīti. |
They are: (1) illumination, (2) knowledge, (3) rapturous happiness, (4) tranquillity, (5) bliss-(sukha) (pleasure), (6) resolution, (7) exertion, (8) assurance, (9) equanimity, and (10) attachment. |
Vuttañhetaṃ – |
106.For this is said: |
"Kathaṃ dhammuddhaccaviggahitamānasaṃ hoti? |
“How does the mind come to be seized by agitation about higher states? |
Aniccato manasikaroto obhāso uppajjati, 'obhāso dhammo'ti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. |
When a man is bringing [formations] to mind as impermanent, illumination arises in him. He adverts to the illumination thus, ‘Illumination is a [Noble One’s] state.’33 The distraction due to that is agitation. |
Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. |
When his mind is seized by that agitation, he does not understand correctly [their] appearance as impermanent, |
Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti". |
he does not understand correctly [their] appearance as painful, he does not understand correctly [their] appearance as not-self. |
Tathā "aniccato manasikaroto ñāṇaṃ uppajjati - pe - pīti… passaddhi… sukhaṃ… adhimokkho… paggaho… upaṭṭhānaṃ… upekkhā… nikanti uppajjati, 'nikanti dhammo'ti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ. |
“Likewise, when he is bringing [formations] to mind as impermanent, knowledge arises in him … happiness … tranquillity … bliss-(sukha) … resolution … exertion … establishment … equanimity … attachment arises in him. He adverts to the attachment thus, ‘Attachment is a [Noble One’s] state.’ The distraction due to that is agitation. |
Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. |
When his mind is seized by that agitation, he does not correctly understand [their] appearance as impermanent, |
Dukkhato… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī"ti (paṭi. ma. 2.6). |
he does not correctly understand [their] appearance as painful, he does not correctly understand [their] appearance as not-self” (Paṭis II 100). |
733.Tattha obhāsoti vipassanobhāso. |
107.1. Herein, illumination is illumination due to insight.34 |
Tasmiṃ uppanne yogāvacaro "na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā maggappattosmi phalapattosmī"ti amaggameva "maggo"ti, aphalameva ca "phala"nti gaṇhāti. |
When it arises, the meditator thinks, “Such illumination never arose in me before. I have surely reached the path, reached fruition;” thus he takes what is not the path to be the path and what is not fruition to be fruition. |
Tassa amaggaṃ "maggo"ti aphalaṃ "phala"nti gaṇhato vipassanāvīthi ukkantā nāma hoti. |
When he takes what is not the path to be the path and what is not fruition to be fruition, the course of his insight is interrupted. |
So attano mūlakammaṭṭhānaṃ vissajjetvā obhāsameva assādento nisīdati. |
He drops his own basic meditation subject and sits just enjoying the illumination. |
So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati. |
108.But this illumination arises in one bhikkhu illuminating only as much as the seat he is sitting on; |
Kassaci antogabbhaṃ. |
in another, the interior of his room; |
Kassaci bahigabbhampi. |
in another, the exterior of his room; |
Kassaci sakalavihāraṃ, gāvutaṃ, aḍḍhayojanaṃ, yojanaṃ, dviyojanaṃ, tiyojanaṃ - pe - kassaci pathavītalato yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno. |
in another the whole monastery … a quarter league … a half league … a league … two leagues … three leagues; in another bhikkhu it arises making a single light from the earth’s surface up to the Brahmā-world. |
Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi. |
But in the Blessed One it arose illuminating the ten-thousandfold world-element. |
Evaṃ vemattatāya cassa idaṃ vatthu – cittalapabbate kira dvikuṭṭagehassa anto dve therā nisīdiṃsu. |
109. This story illustrates how it varies. Two elders, it seems, were sitting inside a room with a double wall at Cittalapabbata. |
Taṃdivasañca kāḷapakkhuposatho hoti, meghapaṭalacchannā disā, rattibhāge caturaṅgasamannāgataṃ tamaṃ pavattati. |
It was the Uposatha of the dark of the moon that day. All directions were covered by a blanket of cloud, and at night the four-factored gloom35 prevailed. |
Atheko thero āha – "bhante, mayhaṃ idāni cetiyaṅgaṇamhi sīhāsane pañcavaṇṇāni kusumāni paññāyantī"ti. |
Then one elder said, “Venerable sir, the flowers of the five colours on the lion table on the shrine terrace are visible to me now.” |
Taṃ itaro āha – "anacchariyaṃ, āvuso, kathesi, mayhaṃ panetarahi mahāsamuddamhi yojanaṭṭhāne macchakacchapā paññāyantī"ti. |
The other said, “What you say is nothing wonderful, friend. Actually the fishes and turtles in the ocean a league away are visible to me now.” |
Ayaṃ pana vipassanupakkileso yebhuyyena samathavipassanālābhino uppajjati. |
110.This imperfection of insight usually arises in one who has acquired serenity and insight. |
So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato "arahā aha"nti cittaṃ uppādeti uccavālikavāsī mahānāgatthero viya haṃkanakavāsī mahādattatthero viya cittalapabbate niṅkapeṇṇakapadhānagharavāsī cūḷasumanatthero viya ca. |
Because the defilements suppressed by the attainments do not manifest themselves, he thinks, “I am an Arahant,” like the Elder Mahā-Nāga who lived at Uccavālika, like the Elder Mahā-Datta who lived at Haṅkana, like the Elder Cūḷa- Sumana who lived in the Nikapenna meditation house at Cittalapabbata. |
Tatridaṃ ekavatthuparidīpanaṃ – talaṅgaravāsī dhammadinnatthero kira nāma eko pabhinnapaṭisambhido mahākhīṇāsavo mahato bhikkhusaṅghassa ovādadāyako ahosi. |
111.Here is one story as an illustration. The Elder Dhammadinna, it seems, who lived at Talaṅgara—one of the great ones with cankers destroyed who possessed the categories of discrimination—was the instructor of a large community of bhikkhus. |
So ekadivasaṃ attano divāṭṭhāne nisīditvā "kinnu kho amhākaṃ ācariyassa uccavālikavāsīmahānāgattherassa samaṇabhāvakiccaṃ matthakaṃ pattaṃ, no"ti āvajjanto puthujjanabhāvamevassa disvā "mayi agacchante puthujjanakālakiriyameva karissatī"ti ca ñatvā iddhiyā vehāsaṃ uppatitvā divāṭṭhāne nisinnassa therassa samīpe orohitvā vanditvā vattaṃ dassetvā ekamantaṃ nisīdi. |
One day, as he was sitting in his own daytime quarters, he wondered, “Has our teacher, the Elder Mahā-Nāga who lives at Uccavālika, brought his work of asceticism to its conclusion, or not? ” He saw that he was still an ordinary man, and he knew that if he did not go to him, he would die an ordinary man. He rose up into the air with supernormal power and alighted near the elder, who was sitting in his daytime quarters. He paid homage to him, doing his duty, and sat down at one side. |
"Kiṃ, āvuso dhammadinna, akāle āgatosī"ti ca vutte "pañhaṃ, bhante, pucchituṃ āgatomhī"ti āha. |
To the question, “Why have you come unexpectedly, friend Dhammadinna?” he replied, “I have come to ask a question, venerable sir.” |
Tato "pucchāvuso, jānamānā kathayissāmā"ti vutte pañhasahassaṃ pucchi. |
He was told, “Ask, friend. If we know, we shall say.” He asked a thousand questions. |
Thero pucchitapucchitaṃ asajjamānova kathesi. |
112.The elder replied without hesitation to each question. |
Tato "atitikkhaṃ vo, bhante, ñāṇaṃ, kadā tumhehi ayaṃ dhammo adhigato"ti vutte "ito saṭṭhivassakāle, āvuso"ti āha. |
To the remark, “Your knowledge is very keen, venerable sir; when was this state attained by you?” he replied, “Sixty years ago, friend.” |
Samādhimpi, bhante, vaḷañjethāti, na yidaṃ, āvuso, bhāriyanti. |
“Do you practice concentration, venerable sir?”— “That is not difficult, friend.” |
Tena hi, bhante, ekaṃ hatthiṃ māpethāti. |
—“Then make an elephant, venerable sir.” |
Thero sabbasetaṃ hatthiṃ māpesi. |
The elder made an elephant all white. |
Idāni, bhante, yathā ayaṃ hatthī añcitakaṇṇo pasāritanaṅguṭṭho soṇḍaṃ mukhe pakkhipitvā bheravaṃ koñcanādaṃ karonto tumhākaṃ abhimukho āgacchati, tathā naṃ karothāti. |
“Now, venerable sir, make that elephant come straight at you with his ears outstretched, his tail extended, putting his trunk in his mouth and making a horrible trumpeting.” The elder did so. |
Thero tathā katvā vegena āgacchato hatthissa bheravaṃ ākāraṃ disvā uṭṭhāya palāyituṃ āraddho. |
Seeing the frightful aspect of the rapidly approaching elephant, he sprang up and made to run away. |
Tamenaṃ khīṇāsavatthero hatthaṃ pasāretvā cīvarakaṇṇe gahetvā "bhante, khīṇāsavassa sārajjaṃ nāma hotī"ti āha. |
Then the elder with cankers destroyed put out his hand, and catching him by the hem of his robe, he said, “Venerable sir, is there any timidity in one whose cankers are destroyed? ” |
So tamhi kāle attano puthujjanabhāvaṃ ñatvā "avassayo me, āvuso, dhammadinna hohī"ti vatvā pādamūle ukkuṭikaṃ nisīdi. |
113. Then he recognized that he was still an ordinary man. He knelt at Dhammadinna’s feet and said, “Help me, friend Dhammadinna.” |
"Bhante, tumhākaṃ avassayo bhavissāmiccevāhaṃ āgato, mā cintayitthā"ti kammaṭṭhānaṃ kathesi. |
—“Venerable sir, I will help you; that is why I came. Do not worry.” Then he expounded a meditation subject to him. |
Thero kammaṭṭhānaṃ gahetvā caṅkamaṃ āruyha tatiye padavāre aggaphalaṃ arahattaṃ pāpuṇi. |
The elder took the meditation subject and went up on to the walk, and with the third footstep he reached Arahantship. |
Thero kira dosacarito ahosi. |
The elder was a bhikkhu of hating temperament, it seems. |
Evarūpā bhikkhū obhāse kampanti. |
Such bhikkhus waver on account of illumination. |
734.Ñāṇanti vipassanāñāṇaṃ. |
114.2. Knowledge is knowledge due to insight. |
Tassa kira rūpārūpadhamme tulayantassa tīrentassa vissaṭṭhaindavajiramiva avihatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ ñāṇaṃ uppajjati. |
As he is estimating and judging material and immaterial states perhaps knowledge that is unerring, keen, incisive, and very sharp arises in him, like a lightning flash. |
Pītīti vipassanāpīti. |
115. 3. Rapturous happiness is happiness due to insight. |
Tassa kira tasmiṃ samaye khuddakāpīti, khaṇikāpīti, okkantikāpīti, ubbegāpīti, pharaṇāpītīti ayaṃ pañcavidhā pīti sakalasarīraṃ pūrayamānā uppajjati. |
Perhaps at that time the five kinds of happiness, namely, minor happiness, momentary happiness, showering happiness, uplifting happiness, and pervading (rapturous) happiness arise in him filling his whole body. |
Passaddhīti vipassanāpassaddhi. |
116. 4. Tranquillity is tranquillity due to insight. |
Tassa kira tasmiṃ samaye rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittānaṃ neva daratho, na gāravaṃ, na kakkhaḷatā, na akammaññatā, na gelaññaṃ, na vaṅkatā hoti, atha kho panassa kāyacittāni passaddhāni lahūni mudūni kammaññāni suvisadāni ujukāniyeva honti. |
As he is sitting at that time in his night or day quarters perhaps there is no fatigue or heaviness or rigidity or unwieldiness or sickness or crookedness in his body and his mind, but rather his body and mind are tranquillized, light, malleable, wieldy, quite sharp, and straight. |
So imehi passaddhādīhi anuggahitakāyacitto tasmiṃ samaye amānusiṃ nāma ratiṃ anubhavati. |
With his body and mind aided by this tranquillity, etc., he experiences at that time the superhuman delight |
Yaṃ sandhāya vuttaṃ – |
with reference to which it is said: |
"Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno; |
A bhikkhu when his mind is quiet Retires to an empty place, |
Amānusī rati hoti, sammā dhammaṃ vipassato. |
And his right insight in the Dhamma Gives him superhuman delight. |
"Yato yato sammasati, khandhānaṃ udayabbayaṃ; |
It is because he comprehends The rise and fall of aggregates |
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata"nti. (dha. pa. 373-374); |
That he finds happiness and joy And knows it to be deathless (Dhp 373f.). |
Evamassa imaṃ amānusiṃ ratiṃ sādhayamānā lahutādisampayuttā passaddhi uppajjati. |
This is how tranquillity, associated with lightness, etc., arises in him, bringing about this superhuman delight. |
Sukhanti vipassanāsukhaṃ. |
117. 5. bliss-(sukha) (pleasure) is bliss-(sukha) due to insight. |
Tassa kira tasmiṃ samaye sakalasarīraṃ abhisandayamānaṃ atipaṇītaṃ sukhaṃ uppajjati. |
At that time perhaps there arises in him exceedingly refined bliss-(sukha) (pleasure) flooding his whole body. |
Adhimokkhoti saddhā. |
118. 6. Resolution is faith. |
Vipassanāsampayuttāyeva hissa cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā uppajjati. |
For strong faith arises in him in association with insight in the form of extreme confidence of consciousness and its concomitants. |
Paggahoti vīriyaṃ. |
119.7. Exertion is energy. |
Vipassanāsampayuttameva hissa asithilaṃ anaccāraddhaṃ supaggahitaṃ vīriyaṃ uppajjati. |
For well-exerted energy, neither too lax nor too strained, arises in him in association with insight. |
Upaṭṭhānanti sati. |
120.8. Assurance (lit. establishment) is mindfulness. |
Vipassanāsampayuttāyeva hissa supaṭṭhitā supatiṭṭhitā nikhātā acalā pabbatarājasadisā sati uppajjati. |
For well-established (well- assured), well-founded mindfulness, which is dug in and as immovable as the king of mountains, arises in him in association with insight. |
So yaṃ yaṃ ṭhānaṃ āvajjati samannāharati manasikaroti paccavekkhati, taṃ taṃ ṭhānamassa okkhanditvā pakkhanditvā dibbacakkhuno paraloko viya satiyā upaṭṭhāti. |
Whatever subject he adverts to, consciously reacts to, gives attention to, reviews, appears to him (he is assured of) owing to mindfulness, which descends into it,36 enters into it, just as the other world does to one who has the divine eye. |
Upekkhāti vipassanupekkhā ceva āvajjanupekkhā ca. |
121.9. Equanimity is both equanimity about insight and equanimity in adverting.37 |
Tasmiṃ hissa samaye sabbasaṅkhāresu majjhattabhūtā vipassanupekkhāpi balavatī uppajjati. |
For equanimity about insight, which is neutrality about formations, arises strongly in him at that time. |
Manodvāre āvajjanupekkhāpi. |
It is also equanimity in adverting in the mind door. |
Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva pattapuṭe pakkhitta tattanārāco viya ca sūrā tikhiṇā hutvā vahati. |
For whatever the subject he adverts to, his adverting works as incisively and sharply as a lightning flash, like a red-hot spear plunged into a basket of leaves. |
Nikantīti vipassanānikanti. |
122.10. Attachment is attachment due to insight. |
Evaṃ obhāsādipaṭimaṇḍitāya hissa vipassanāya ālayaṃ kurumānā sukhumā santākārā nikanti uppajjati. |
For when his insight is adorned with illumination, etc., attachment arises in him, which is subtle and peaceful in aspect, and it relies on (clings to) that insight; |
Yā nikanti kilesoti pariggahetumpi na sakkā hoti. |
and he is not able to discern that attachment as a defilement. |
Yathā ca obhāse, evaṃ etesupi aññatarasmiṃ uppanne yogāvacaro "na vata me ito pubbe evarūpaṃ ñāṇaṃ uppannapubbaṃ, evarūpā pīti, passaddhi, sukhaṃ, adhimokkho, paggaho, upaṭṭhānaṃ, upekkhā, nikanti uppannapubbā, addhā maggappattosmi phalappattosmī"ti amaggameva "maggo"ti aphalameva ca "phala"nti gaṇhāti. |
123.And as in the case of illumination, so too in the case of the other imperfections that may arise, the meditator thinks thus: “Such knowledge … such rapturous happiness … tranquillity … bliss-(sukha) … resolution … exertion … assurance … equanimity … attachment never arose in me before. I have surely reached the path, reached fruition.” Thus he takes what is not the path to be the path and what is not fruition to be fruition. |
Tassa amaggaṃ "maggo"ti aphalaṃ "phala"nti gaṇhato vipassanāvīthi ukkantā nāma hoti. |
When he takes what is not the path to be the path and what is not fruition to be fruition, the course of his insight is interrupted. |
So attano mūlakammaṭṭhānaṃ vissajjetvā nikantimeva assādento nisīdatīti. |
He drops his basic meditation subject and sits just enjoying the attachment. |
735.Ettha ca obhāsādayo upakkilesavatthutāya upakkilesāti vuttā, na akusalattā. |
124. And here illumination, etc., are called imperfections because they are the basis for imperfection, not because they are [kammically] unprofitable. |
Nikanti pana upakkileso ceva upakkilesavatthu ca. |
But attachment is both an imperfection and the basis for imperfection. |
Vatthuvaseneva cete dasa. |
As basis only they amount to ten; |
Gāhavasena pana samatiṃsa honti. |
but with the different ways of taking them they come to thirty. |
Kathaṃ? |
125. How? |
"Mama obhāso uppanno"ti gaṇhato hi diṭṭhigāho hoti, "manāpo vata obhāso uppanno"ti gaṇhato mānagāho, obhāsaṃ assādayato taṇhāgāho, iti obhāse diṭṭhimānataṇhāvasena tayo gāhā. |
When a man takes it thus, “illumination has arisen in me,” his way of taking is due to [false] view. When he takes it thus, “How agreeable this illumination that has arisen is,” his way of taking is due to pride (conceit). When he relishes the illumination, his way of taking is due to craving. So there are three ways of taking it in the case of illumination, that is to say, due to [false] view, to pride (conceit), and to craving. |
Tathā sesesupīti evaṃ gāhavasena samatiṃsa upakkilesā honti. |
Likewise with the rest. So they come to thirty with the three ways of taking them. |
Tesaṃ vasena akusalo abyatto yogāvacaro obhāsādīsu kampati vikkhipati. |
Owing to their influence an unskilful, unwary meditator wavers and gets distracted about illumination, etc., |
Obhāsādīsu ekekaṃ "etaṃ mama, esohamasmi, eso me attā"ti (ma. ni. 1.241) samanupassati. |
and he sees each one of them-illumination and the rest-as “This is mine, this is I, this is my self” (M I 135). |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Obhāse ceva ñāṇe ca, pītiyā ca vikampati; |
He wavers about illumination, And knowledge, rapturous happiness, |
Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati. |
About the tranquilness, the bliss-(sukha), Whereby his mind becomes confused; |
"Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati; |
He wavers about resolution, Exertion, and assurance, too, |
Upekkhāvajjanāyañca, upekkhāya nikantiyā"ti. (paṭi. ma. 2.7); |
The adverting-equanimity, And equanimity and attachment (Paṭis II 102). |
Maggāmaggavavatthānakathā Table view Original pali |
736.Kusalo pana paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu "ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo"ti iti vā taṃ paññāya paricchindati upaparikkhati. |
126. But when illumination, etc., arise, a skilful, wary meditator who is endowed with discretion either defines and examines it with understanding thus: “This illumination has arisen.38 But it is impermanent, formed, conditionally arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation.” |
Atha vā panassa evaṃ hoti, "sace obhāso attā bhaveyya, 'attā'ti gahetuṃ vaṭṭeyya. |
Or he thinks: “If illumination were self, it would be right to take it as self; |
Anattā ca panāyaṃ 'attā'ti gahito. |
but being not-self, it is taken as self. |
Tasmā so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, uppādavayapaṭipīḷanaṭṭhena dukkho"ti sabbaṃ arūpasattake vuttanayena vitthāretabbaṃ. |
Therefore it is not-self in the sense of no power being exercisable over it; it is impermanent in the sense of non-existence after having come to be; it is painful in the sense of oppression by rise and fall,” all of which should be treated in detail according to the method given under the immaterial septad (§83). |
Yathā ca obhāse, evaṃ sesesupi. |
And as in the case of illumination, so too with the rest. |
So evaṃ upaparikkhitvā obhāsaṃ "netaṃ mama, nesohamasmi, na meso attā"ti (ma. ni. 1.241) samanupassati. |
127.Having investigated it thus, he sees the illumination as “This is not mine, this is not I, this is not my self.” |
Ñāṇaṃ - pe - nikantiṃ "netaṃ mama, nesohamasmi, na meso attā"ti (ma. ni. 1.241) samanupassati. |
He sees knowledge … (etc.) … attachment as “This is not mine, this is not I, this is not my self.” |
Evaṃ samanupassanto obhāsādīsu na kampati na vedhati. |
Seeing thus, he does not waver or vacillate about the illumination, and so on. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Imāni dasa ṭhānāni, paññāyassa pariccitā; |
So when a man of understanding has Examined these ten things and is now skilled |
Dhammuddhaccakusalo hoti, na ca vikkhepaṃ gacchatī"ti. (paṭi. ma. 2.7); |
In agitation about higher states He no more falls a prey to wavering (Paṭis II 102). |
So evaṃ vikkhepaṃ agacchanto taṃ samatiṃsavidhaṃ upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo. |
128. So he unravels this thirtyfold skein of imperfections without falling a prey to wavering. “The states consisting in illumination, etc., are not the path; |
Upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti. |
but it is insight knowledge that is free from imperfections and keeps to its course that is the path.” He defines what is the path and what is not the path thus (above). |
Tassevaṃ "ayaṃ maggo, ayaṃ na maggo"ti maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ maggāmaggañāṇadassanavisuddhīti veditabbaṃ. |
129. The knowledge that is established in him by his coming to know the path and the not-path thus, “This is the path, this is not the path,” should he understood as the purification by knowledge and vision of what is the path and what is not the path. |
Ettāvatā ca pana tena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti. |
130. So at this point the defining of three truths has been effected by him. |
Kathaṃ? |
How? |
Diṭṭhivisuddhiyaṃ tāva nāmarūpassa vavatthāpanena dukkhasaccassa vavatthānaṃ kataṃ. |
The defining of the truth of suffering has been effected with the defining of mentality-materiality in the purification of view. |
Kaṅkhāvitaraṇavisuddhiyaṃ paccayapariggahaṇena samudayasaccassa vavatthānaṃ. |
The defining of the truth of origination has been effected with the discerning of conditions in the purification by overcoming doubt. |
Imissaṃ maggāmaggañāṇadassanavisuddhiyaṃ sammāmaggassa avadhāraṇena maggasaccassa vavatthānaṃ katanti, evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti. |
The defining of the truth of the path has been effected with the emphasizing of the right path in this purification by knowledge and vision of what is the path and what is not the path. So the defining of three truths has been effected firstly by means of mundane knowledge only. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
in the Treatise on the Development of Understanding |
Maggāmaggañāṇadassanavisuddhiniddeso nāma |
called “The Description of Purification by Knowledge and Vision of What Is the Path and What is Not the Path” |
Vīsatimo paricchedo. |
The twentieth chapter |
21. Purification by knowledge and vision of the way Original pali |
|
Pali |
Nyanamoli thera - english |
Upakkilesavimuttaudayabbayañāṇakathā Table view Original pali |
737.Aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā, navamañca saccānulomikañāṇanti ayaṃ paṭipadāñāṇadassanavisuddhi nāma. |
1. Now, insight reaches its culmination with the eight knowledges, and knowledge in conformity with truth1 is ninth; these are what is called purification by knowledge and vision of the way. |
Aṭṭhannanti cettha upakkilesavimuttaṃ vīthipaṭipannavipassanāsaṅkhātaṃ udayabbayānupassanāñāṇaṃ, bhaṅgānupassanāñāṇaṃ, bhayatupaṭṭhānañāṇaṃ, ādīnavānupassanāñāṇaṃ, nibbidānupassanāñāṇaṃ, muñcitukamyatāñāṇaṃ, paṭisaṅkhānupassanāñāṇaṃ, saṅkhārupekkhāñāṇanti imāni aṭṭha ñāṇāni veditabbāni. |
The eight should be understood as follows: (1) knowledge of contemplation of rise and fall, which is insight free from imperfections and steady on its course, (2) knowledge of contemplation of dissolution, (3) knowledge of appearance as terror, (4) knowledge of contemplation of danger, (5) knowledge of contemplation of dispassion, (6) knowledge of desire for deliverance, (7) knowledge of contemplation of reflection, and (8) knowledge of equanimity about formations.2 |
Navamaṃ saccānulomikañāṇanti anulomassetaṃ adhivacanaṃ. |
“Knowledge in conformity with truth as ninth” is a term for conformity. |
Tasmā taṃ sampādetukāmena upakkilesavimuttaṃ udayabbayañāṇaṃ ādiṃ katvā etesu ñāṇesu yogo karaṇīyo. |
So one who wants to perfect this should make these kinds of knowledge his task, starting with knowledge of rise and fall free from imperfections. |
738.Puna udayabbayañāṇe yogo kimatthiyoti ce? |
2.But why does he again pursue knowledge of rise and fall? |
Lakkhaṇasallakkhaṇattho. |
To observe the [three] characteristics. |
Udayabbayañāṇaṃ hi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi. |
The knowledge of rise and fall already dealt with, being disabled by the ten imperfections, was not capable of observing the three characteristics in their true nature; |
Upakkilesavimuttaṃ pana sakkoti. |
but once freed from imperfections, it is able to do so. |
Tasmā lakkhaṇasallakkhaṇatthamettha puna yogo karaṇīyo. |
So he should pursue it again here in order to observe the characteristics. |
739.Lakkhaṇāni pana kissa amanasikārā kena paṭicchannattā na upaṭṭhahanti? |
3. Now, the characteristics fail to become apparent when something is not given attention and so something conceals them. What is that? |
Aniccalakkhaṇaṃ tāva udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti. |
Firstly, the characteristic of impermanence does not become apparent because when rise and fall are not given attention, it is concealed by continuity. |
Dukkhalakkhaṇaṃ abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti. |
The characteristic of pain does not become apparent because, when continuous oppression is not given attention, it is concealed by the postures. |
Anattalakkhaṇaṃ nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti. |
The characteristic of not-self does not become apparent because when resolution into the various elements is not given attention, it is concealed by compactness. |
Udayabbayampana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. |
4. However, when continuity is disrupted by discerning rise and fall, the characteristic of impermanence becomes apparent in its true nature. |
Abhiṇhasampaṭipīḷanaṃ manasikatvā iriyāpathe ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. |
When the postures are exposed by attention to continuous oppression, the characteristic of pain becomes apparent in its true nature. |
Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. |
When the resolution of the compact is effected by resolution into elements, the characteristic of not- self becomes apparent in its true nature.3 |
740.Ettha ca aniccaṃ, aniccalakkhaṇaṃ, dukkhaṃ, dukkhalakkhaṇaṃ, anattā, anattalakkhaṇanti ayaṃ vibhāgo veditabbo. |
5.And here the following differences should be understood: the impermanent, and the characteristic of impermanence; the painful, and the characteristic of pain; the not-self, and the characteristic of not-self. |
Tattha aniccanti khandhapañcakaṃ. |
6.Herein, the five aggregates are impermanent. |
Kasmā? |
Why? |
Uppādavayaññathattabhāvā, hutvā abhāvato vā. |
Because they rise and fall and change, or because of their non-existence after having been. |
Uppādavayaññathattaṃ aniccalakkhaṇaṃ hutvā abhāvasaṅkhāto vā ākāravikāro. |
Rise and fall and change are the characteristic of impermanence; or mode alteration, in other words, non-existence after having been [is the characteristic of impermanence].4 |
"Yadaniccaṃ taṃ dukkha"nti (saṃ. ni. 3.15) vacanato pana tadeva khandhapañcakaṃ dukkhaṃ. |
7. Those same five aggregates are painful because of the words, “What is impermanent is painful” (S III 22). |
Kasmā? |
Why? |
Abhiṇhapaṭipīḷanā, abhiṇhapaṭipīḷanākāro dukkhalakkhaṇaṃ. |
Because of continuous oppression. The mode of being continuously oppressed is the characteristic of pain. |
"Yaṃ dukkhaṃ tadanattā"ti (saṃ. ni. 3.15) pana vacanato tadeva khandhapañcakaṃ anattā. |
8.Those same five aggregates are not-self because of the words, “What is painful is not-self” (S III 22). |
Kasmā? |
Why? |
Avasavattanato, avasavattanākāro anattalakkhaṇaṃ. |
Because there is no exercising of power over them. The mode of insusceptibility to the exercise of power is the characteristic of not- self. |
Tayidaṃ sabbampi ayaṃ yogāvacaro upakkilesavimuttena vīthipaṭipannavipassanāsaṅkhātena udayabbayānupassanāñāṇena yāthāvasarasato sallakkheti. |
9.The meditator observes all this in its true nature with the knowledge of the contemplation of rise and fall, in other words, with insight free from imperfections and steady on its course. |
Upakkilesavimuttaudayabbayañāṇaṃ niṭṭhitaṃ. |
|
Bhaṅgānupassanāñāṇakathā Table view Original pali |
741.Tassevaṃ sallakkhetvā punappunaṃ "aniccaṃ dukkhamanattā"ti rūpārūpadhamme tulayato tīrayato taṃ ñāṇaṃ tikkhaṃ hutvā vahati, saṅkhārā lahuṃ upaṭṭhahanti, ñāṇe tikkhe vahante saṅkhāresu lahuṃ upaṭṭhahantesu uppādaṃ vā ṭhitiṃ vā pavattaṃ vā nimittaṃ vā na sampāpuṇāti. |
10. When he repeatedly observes in this way, and examines and investigates material and immaterial states, [to see] that they are impermanent, painful, and not-self, then if his knowledge works keenly, formations quickly become apparent.5 Once his knowledge works keenly and formations quickly become apparent, he no longer extends his mindfulness to their arising or presence or occurrence or sign, |
Khayavayabhedanirodheyeva sati santiṭṭhati. |
but brings it to bear only on their cessation as destruction, fall and breakup.6 |
Tassa "evaṃ uppajjitvā evaṃ nāma saṅkhāragataṃ nirujjhatī"ti passato etasmiṃ ṭhāne bhaṅgānupassanaṃ nāma vipassanāñāṇaṃ uppajjati. |
11.When insight knowledge has arisen in him in this way so that he sees how the field of formations, having arisen thus, ceases thus, it is called contemplation of dissolution at that stage,7 |
Yaṃ sandhāya vuttaṃ – |
with reference to which it is said: |
"Kathaṃ ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? |
“Understanding of contemplation of dissolution, after reflecting on an object— how is this knowledge of insight? |
Rūpārammaṇatā cittaṃ uppajjitvā bhijjati, taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. |
“Consciousness with materiality as its object arises and dissolves. Having reflected on that object, he contemplates the dissolution of that consciousness. |
Anupassatīti kathaṃ anupassati? |
“‘He contemplates’: how does he contemplate? |
Aniccato anupassati no niccato, dukkhato anupassati no sukhato, anattato anupassati no attato, nibbindati no nandati, virajjati no rajjati, nirodheti no samudeti, paṭinissajjati no ādiyati. |
He contemplates as impermanent, not as permanent; he contemplates as painful, not as pleasant; he contemplates as not-self, not as self; he becomes dispassionate, he does not delight; he causes fading away of greed, he does not inflame it; he causes cessation, not origination; he relinquishes, he does not grasp. |
"Aniccato anupassanto niccasaññaṃ pajahati. |
Contemplating as impermanent, he abandons the perception of permanence. |
Dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ paṭinissajjanto ādānaṃ pajahati. |
Contemplating as painful, he abandons the perception of pleasure. Contemplating as not-self, he abandons the perception of self. Becoming dispassionate, he abandons delight. Causing fading away, he abandons greed. Causing cessation, he abandons originating. Relinquishing, he abandons grasping. |
"Vedanārammaṇatā - pe - saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhārammaṇatā - pe - jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati - pe - paṭinissajjanto ādānaṃ pajahati. |
“Consciousness with feeling as its object … Consciousness with perception as its object … with formations as its object … with consciousness as its object … with eye as its object … (etc.—see XX.9) … with ageing-and-death as its object … Relinquishing, he abandons grasping. |
"Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā; |
“The substitution of the object, The transference of understanding, |
Āvajjanābalañceva, paṭisaṅkhāvipassanā. |
The power of adverting—these Are insight following reflection. |
"Ārammaṇaanvayena, ubho ekavavatthanā; |
“Defining both to be alike By inference from that same object, |
Nirodhe adhimuttatā, vayalakkhaṇavipassanā. |
Intentness on cessation—these Are insight in the mark of fall. |
"Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati; |
“Having reflected on the object Dissolution he contemplates, |
Suññato ca upaṭṭhānaṃ, adhipaññāvipassanā. |
Appearance then as empty—this Is insight of higher understanding. |
"Kusalo tīsu anupassanāsu, catasso ca vipassanāsu; |
“Skilled in the three contemplations, And in the fourfold insight too, |
Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatī"ti. |
Skilled in the three appearances, The various views will shake him not. |
"Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, tena vuccati 'ārammaṇapaṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇa"'nti (paṭi. ma. 1.51-52). |
“Knowledge is in the sense of that being known and understanding in the sense of the act of understanding that. Hence it was said: ‘Understanding of contemplating dissolution, after reflecting on an object, is knowledge of insight’” (Paṭis I 57f). |
742.Tattha ārammaṇapaṭisaṅkhāti yaṃkiñci ārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. |
12. Herein, after reflecting on an object is having reflected on, having known, any object; the meaning is, having seen it as liable to destruction and fall. |
Bhaṅgānupassane paññāti tassa, ārammaṇaṃ khayato vayato paṭisaṅkhāya uppannassa ñāṇassa bhaṅgaṃ anupassane yā paññā, idaṃ vipassane ñāṇanti vuttaṃ. |
Understanding of the contemplation of dissolution: any understanding of the contemplation of the dissolution of the knowledge arisen after reflecting on the object as liable to destruction and fall is called knowledge of insight. |
Taṃ kathaṃ hotīti ayaṃ tāva kathetukamyatāpucchāya attho. |
How has the meaning of a question showing desire to expound. |
Tato yathā taṃ hoti, taṃ dassetuṃ "rūpārammaṇatā"tiādi vuttaṃ. |
13.Next, in order to show how that comes about, consciousness with materiality as its object, etc., is said. |
Tattha rūpārammaṇatā cittaṃ uppajjitvā bhijjatīti rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati. |
Herein, consciousness with materiality as its object arises and dissolves: rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati [is the equivalent of] rūpārammaṇaṃ cittaṃ uppajjitvā bhijjati; |
Atha vā rūpārammaṇabhāve cittaṃ uppajjitvā bhijjatīti attho. |
or the meaning is rūpārammaṇabhāve cittaṃ uppajjitvā bhijjati [alternative grammatical substitution]. |
Taṃ ārammaṇaṃ paṭisaṅkhāti taṃ rūpārammaṇaṃ paṭisaṅkhāya jānitvā, khayato vayato disvāti attho. |
Having reflected on that object: having reflected on, having known, that object consisting of materiality; the meaning is, having seen it as liable to destruction and fall. |
Tassa cittassa bhaṅgaṃ anupassatīti yena cittena taṃ rūpārammaṇaṃ khayato vayato diṭṭhaṃ, tassa cittassa aparena cittena bhaṅgaṃ anupassatīti attho. |
He contemplates the dissolution of that consciousness: by means of a subsequent consciousness he contemplates the dissolution of that consciousness with which that object consisting of materiality was seen as liable to destruction and fall. |
Tenāhu porāṇā "ñātañca ñāṇañca ubhopi vipassatī"ti. |
Hence the Ancients said: “He sees with insight both the known and the knowledge.” |
Ettha ca anupassatīti anu anu passati, anekehi ākārehi punappunaṃ passatīti attho. |
14. He contemplates (anupassati): he sees always accordingly (anu anu passati); the meaning is, he sees again and again in various modes. |
Tenāha – "anupassatīti kathaṃ anupassati. |
Hence it is said: “He contemplates”: how does he contemplate? |
Aniccato anupassatī"tiādi. |
He contemplates as impermanent, and so on. |
Tattha yasmā bhaṅgo nāma aniccatāya paramā koṭi, tasmā so bhaṅgānupassako yogāvacaro sabbaṃ saṅkhāragataṃ aniccato anupassati, no niccato. |
15.Herein, dissolution is the culminating point of impermanence, and so the meditator contemplating dissolution contemplates the whole field of formations as impermanent, not as permanent.8 |
Tato aniccassa dukkhattā, dukkhassa ca anattattā tadeva dukkhato anupassati, no sukhato. |
Then, because of the painfulness of what is impermanent and because of the non-existence of self in what is painful, he contemplates that same whole field of formations as painful, not as pleasant, |
Anattato anupassati no attato. |
he contemplates it as not-self, not as self. |
Yasmā pana yaṃ aniccaṃ dukkhamanattā, na taṃ abhinanditabbaṃ. |
16.But what is impermanent, painful, not-self, is not something to delight in; |
Yañca anabhinanditabbaṃ, na tattha rajjitabbaṃ. |
and what is not something to delight in is not something to arouse greed for; |
Tasmā etasmiṃ bhaṅgānupassanānusārena "aniccaṃ dukkhamanattā"ti diṭṭhe saṅkhāragate nibbindati, no nandati. |
consequently, when that field of formations is seen as impermanent, painful, not-self, in accordance with the contemplation of dissolution, then he becomes dispassionate, he does not delight; |
Virajjati, no rajjati. |
he causes fading away of greed, he does not inflame it. |
So evaṃ arajjanto lokikeneva tāva ñāṇena rāgaṃ nirodheti, no samudeti. |
When he does not inflame greed thus, he causes cessation of greed, not its origination, which happens firstly by means of mundane knowledge;9 |
Samudayaṃ na karotīti attho. |
the meaning is, he does not cause origination. |
Atha vā so evaṃ viratto yathā diṭṭhaṃ saṅkhāragataṃ, tathā adiṭṭhampi anvayañāṇavasena nirodheti, no samudeti. |
17.Or alternatively, having thus caused the fading away of greed, and caused the cessation of the seen field of formations, he causes the cessation of the unseen too by means of inferential knowledge, he does not originate it. |
Nirodhatova manasikaroti. |
He gives attention only to its cessation, |
Nirodhamevassa passati, no samudayanti attho. |
he sees only its cessation, not its origin, is the meaning. |
So evaṃ paṭipanno paṭinissajjati, no ādiyati. |
18. Progressing in this way, he relinquishes, he does not grasp. |
Kiṃ vuttaṃ hoti? |
What is meant? |
Ayampi aniccādianupassanā tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilesānaṃ pariccajanato, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandanato pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggo cāti vuccati. |
[What is meant is that] this contemplation of impermanence, etc., is also called both “relinquishment as giving up” and “relinquishment as entering into” (see Paṭis I 194) because, by substitution of opposite qualities, it gives up defilements along with aggregate producing kamma-formations, and because, by seeing the unsatisfactoriness of what is formed, it also enters into, by inclining towards, Nibbāna, which is the opposite of the formed. |
Tasmā tāya samannāgato bhikkhu yathāvuttena nayena kilese pariccajati, nibbāne ca pakkhandati. |
Therefore the bhikkhu who possesses that [contemplation] gives up defilements and enters into Nibbāna in the way stated, |
Nāpi nibbattanavasena kilese ādiyati, na adosadassitāvasena saṅkhatārammaṇaṃ. |
he does not grasp (cling to) defilements by causing rebirth, nor does he grasp (cling to) a formed object through failing to see its unsatisfactoriness. |
Tena vuccati "paṭinissajjati no ādiyatī"ti. |
Hence it was said: he relinquishes, he does not grasp. |
743.Idānissa tehi ñāṇehi yesaṃ dhammānaṃ pahānaṃ hoti, taṃ dassetuṃ "aniccato anupassanto niccasaññaṃ pajahatī"tiādi vuttaṃ. |
19.Now, in order to show which states are abandoned by these three kinds of knowledge, contemplating as impermanent, he abandons the perception of permanence, etc., is said. |
Tattha nandinti sappītikaṃ taṇhaṃ. |
Herein, delight is craving accompanied by happiness. |
Sesaṃ vuttanayameva. |
The rest is as already stated. |
744.Gāthāsu pana vatthusaṅkamanāti rūpassa bhaṅgaṃ disvā puna yena cittena bhaṅgo diṭṭho, tassāpi bhaṅgadassanavasena purimavatthuto aññavatthusaṅkamanā. |
20.As to the stanzas: the substitution of the object [means that] after seeing the dissolution of materiality, there is the substitution of another object for that first object by seeing the dissolution of the consciousness by which the dissolution [of materiality] was seen. |
Paññāya ca vivaṭṭanāti udayaṃ pahāya vaye santiṭṭhanā. |
Transference of understanding is the abandoning of rise and the specializing in fall. |
Āvajjanābalañcevāti rūpassa bhaṅgaṃ disvā puna bhaṅgārammaṇassa cittassa bhaṅgadassanatthaṃ anantarameva āvajjanasamatthatā. |
The power of adverting is the ability, after seeing the dissolution of materiality, to advert immediately for the purpose of seeing the dissolution of the consciousness that had that dissolution as its object. |
Paṭisaṅkhāvipassanāti esā ārammaṇapaṭisaṅkhābhaṅgānupassanā nāma. |
Are insight following reflection: this is called contemplation of dissolution after reflecting on an object. |
745.Ārammaṇaanvayena ubho ekavavatthanāti paccakkhato diṭṭhassa ārammaṇassa anvayena anugamanena yathā idaṃ, tathā atītepi saṅkhāragataṃ bhijjittha, anāgatepi bhijjissatīti evaṃ ubhinnaṃ ekasabhāveneva vavatthāpananti attho. |
21.Defining both to be alike by inference from that same object: the meaning is that by inference, by induction, from the object seen by actual experience he defines both [the seen and the unseen] to have a single individual essence thus, “The field of formations dissolved in the past, and will break up in the future, just as it does [in the present].” |
Vuttampi cetaṃ porāṇehi – |
And this is said by the Ancients: |
"Saṃvijjamānamhi visuddhadassano, |
“With vision of those present purified |
Tadanvayaṃ neti atītanāgate; |
He infers those past and future to be alike; |
Sabbepi saṅkhāragatā palokino, |
He infers that all formations disappear, |
Ussāvabindū sūriyeva uggate"ti. |
Like dew-drops when the morning sun comes up.” |
Nirodhe adhimuttatāti evaṃ ubhinnaṃ bhaṅgavasena ekavavatthānaṃ katvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā taggarutā tanninnatā tappoṇatā tappabbhāratāti attho. |
22.Intentness on cessation: after thus giving to both a single definition based on their dissolution, he thus becomes intent on cessation, in other words, on that same dissolution. The meaning is that he attaches importance to it, inclines, tends, leans towards it. |
Vayalakkhaṇavipassanāti esā vayalakkhaṇavipassanā nāmāti vuttaṃ hoti. |
Are insight in the mark of fall: what is meant is that this is called insight into the characteristic of fall. |
746.Ārammaṇañca paṭisaṅkhāti purimañca rūpādiārammaṇaṃ jānitvā. |
23. Having reflected on the object: having first known the object consisting of materiality, and so on. |
Bhaṅgañca anupassatīti tassārammaṇassa bhaṅgaṃ disvā tadārammaṇassa cittassa bhaṅgaṃ anupassati. |
Dissolution he contemplates: having seen the dissolution of that object, he contemplates the dissolution of the consciousness that had that as its object. |
Suññato ca upaṭṭhānanti tassevaṃ bhaṅgaṃ anupassato "saṅkhārāva bhijjanti, tesaṃ bhedo maraṇaṃ, na añño koci atthī"ti suññato upaṭṭhānaṃ ijjhati. |
24.Appearance then as empty: while he is contemplating dissolution in this way, he succeeds in making [formations] appear as void thus, “Only formations breakup; their breakup is death; there is nothing else at all10.” |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Khandhā nirujjhanti na catthi añño, |
“Aggregates cease and nothing else exists; |
Khandhāna bhedo maraṇanti vuccati; |
Breakup of aggregates is known as death. |
Tesaṃ khayaṃ passati appamatto, |
He watches their destruction steadfastly, |
Maṇiṃva vijjhaṃ vajirena yoniso"ti. |
As one who with a diamond drills a gem.” 11 |
Adhipaññāvipassanāti yā ca ārammaṇapaṭisaṅkhā yā ca bhaṅgānupassanā yañca suññato upaṭṭhānaṃ, ayaṃ adhipaññāvipassanā nāmāti vuttaṃ hoti. |
25.Is insight of higher understanding: what is meant is that the reflection on the object, the contemplation of dissolution, and the appearance as void are called insight of higher understanding. |
747.Kusalo tīsu anupassanāsūti aniccānupassanādīsu tīsu cheko bhikkhu. |
26.Skilled in the three contemplations: a bhikkhu who is competent in the three beginning with contemplation of impermanence. |
Catasso ca vipassanāsūti nibbidādīsu ca catūsu vipassanāsu. |
And in the fourfold insight too: in the four kinds of insight beginning with dispassion. |
Tayo upaṭṭhāne kusalatāti khayato vayato suññatoti imasmiñca tividhe upaṭṭhāne kusalatāya. |
Skilled in the three appearances: and owing to skill in this threefold appearance, namely, as liable to destruction and fall, as terror, and as void.12 |
Nānādiṭṭhīsu na kampatīti sassatadiṭṭhiādīsu nānappakārāsu diṭṭhīsu na vedhati. |
The various views will shake him not: he does not vacillate on account of the various kinds of views such as the eternity view. |
748.So evaṃ avedhamāno "aniruddhameva nirujjhati, abhinnameva bhijjatī"ti pavattamanasikāro dubbalabhājanassa viya bhijjamānassa, sukhumarajasseva vippakiriyamānassa, tilānaṃ viya bhajjiyamānānaṃ sabbasaṅkhārānaṃ uppādaṭṭhitipavattanimittaṃ vissajjetvā bhedameva passati. |
27. When he no longer vacillates and so constantly bears in mind that the unceased will also cease, the undissolved will also dissolve, then he disregards the arising, presence, occurrence and sign of all formations, which keep on breaking up, like fragile pottery being smashed, like fine dust being dispersed, like sesame seeds being roasted, and he sees only their breakup. |
So yathā nāma cakkhumā puriso pokkharaṇītīre vā nadītīre vā ṭhito thūlaphusitake deve vassante udakapiṭṭhe mahantamahantāni udakabubbuḷakāni uppajjitvā uppajjitvā sīghaṃ sīghaṃ bhijjamānāni passeyya, evameva sabbe saṅkhārā bhijjanti bhijjantīti passati. |
Just as a man with eyes standing on the bank of a pond or on the bank of a river during heavy rain would see large bubbles appearing on the surface of the water and breaking up as soon as they appeared, so too he sees how formations break up all the time. |
Evarūpaṃ hi yogāvacaraṃ sandhāya vuttaṃ bhagavatā – |
The Blessed One said of such a meditator: |
"Yathā bubbuḷakaṃ passe, yathā passe marīcikaṃ; |
“And he who looks upon the world As one who looks upon a bubble, |
Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī"ti. (dha. pa. 170); |
As one who looks upon a mirage, Is out of sight of Death the King” (Dhp 170). |
749.Tassevaṃ "sabbe saṅkhārā bhijjanti bhijjantī"ti abhiṇhaṃ passato aṭṭhānisaṃsaparivāraṃ bhaṅgānupassanāñāṇaṃ balappattaṃ hoti. |
28.When he constantly sees that all formations thus break up all the time, then contemplation of dissolution grows strong in him, |
Tatrime aṭṭhānisaṃsā – bhavadiṭṭhippahānaṃ, jīvitanikantipariccāgo, sadāyuttapayuttatā, visuddhājīvitā, ussukkappahānaṃ, vigatabhayatā, khantisoraccapaṭilābho, aratiratisahanatāti. |
bringing eight advantages, which are these: abandoning of [false] view of becoming, giving up attachment to life, constant application, a purified livelihood, no more anxiety, absence of fear, acquisition of patience and gentleness, and conquest of aversion (boredom) and sensual delight. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Imāni aṭṭhagguṇamuttamāni, |
“On seeing these eight perfect qualities |
Disvā tahiṃ sammasate punappunaṃ; |
He comprehends formations constantly, |
Ādittacelassirasūpamo muni, |
like the sage with burning turban.” |
Bhaṅgānupassī amatassa pattiyā"ti. |
Seeing breakup in order to attain The Deathless, (see S V 440) |
Bhaṅgānupassanāñāṇaṃ niṭṭhitaṃ. |
Knowledge of contemplation of dissolution is ended. |
Bhayatupaṭṭhānañāṇakathā Table view Original pali |
750.Tassevaṃ sabbasaṅkhārānaṃ khayavayabhedanirodhārammaṇaṃ bhaṅgānupassanaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu pabhedakā saṅkhārā sukhena jīvitukāmassa bhīrukapurisassa sīhabyagghadīpiacchataracchayakkharakkhasacaṇḍagoṇacaṇḍakukkurapabhinnamada-caṇḍahatthighoraāsīvisaasanivicakkasusānaraṇabhūmijalitaaṅgārakāsuādayo viya mahābhayaṃ hutvā upaṭṭhahanti. |
29. As he repeats, develops and cultivates in this way the contemplation of dissolution, the object of which is cessation consisting in the destruction, fall and breakup of all formations, then formations classed according to all kinds of becoming, generation, destiny, station, or abode of beings, appear to him in the form of a great terror, as lions, tigers, leopards, bears, hyenas, spirits, ogres, fierce bulls, savage dogs, rut-maddened wild elephants, hideous venomous serpents, thunderbolts, charnel grounds, battlefields, flaming coal pits, etc., appear to a timid man who wants to live in peace. |
Tassa "atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgate nibbattanakasaṅkhārāpi evameva nirujjhissantī"ti passato etasmiṃ ṭhāne bhayatupaṭṭhānañāṇaṃ nāma uppajjati. |
When he sees how past formations have ceased, present ones are ceasing, and those to be generated in the future will cease in just the same way, then what is called knowledge of appearance as terror arises in him at that stage. |
Tatrāyaṃ upamā – ekissā kira itthiyā tayo puttā rājaparādhikā, tesaṃ rājā sīsacchedaṃ āṇāpesi. |
30. Here is a simile: a woman’s three sons had offended against the king, it seems. The king ordered their heads to be cut off. |
Sā puttehi saddhiṃ āghātanaṃ agamāsi. |
She went with her sons to the place of their execution. |
Athassā jeṭṭhaputtassa sīsaṃ chinditvā majjhimassa chindituṃ ārabhiṃsu. |
When they had cut off the eldest one’s head, they set about cutting off the middle one’s head. |
Sā jeṭṭhassa sīsaṃ chinnaṃ majjhimassa ca chijjamānaṃ disvā kaniṭṭhamhi ālayaṃ vissajji "ayampi etesaññeva sadiso bhavissatī"ti. |
Seeing the eldest one’s head already cut off and the middle one’s head being cut off, she gave up hope for the youngest, thinking, “He too will fare like them.” |
Tattha tassā itthiyā jeṭṭhaputtassa chinnasīsadassanaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, majjhimassa chijjamānasīsadassanaṃ viya paccuppannānaṃ nirodhadassanaṃ, "ayampi etesaññeva sadiso bhavissatī"ti kaniṭṭhaputtamhi ālayavissajjanaṃ viya "anāgatepi nibbattanakasaṅkhārā bhijjissantī"ti anāgatānaṃ nirodhadassanaṃ. |
Now, the meditator’s seeing the cessation of past formations is like the woman’s seeing the eldest son’s head cut off. His seeing the cessation of those present is like her seeing the middle one’s head being cut off. His seeing the cessation of those in the future, thinking, “Formations to be generated in the future will cease too,” is like her giving up hope for the youngest son, thinking, “He too will fare like them.” |
Tassevaṃ passato etasmiṃ ṭhāne uppajjati bhayatupaṭṭhānañāṇaṃ. |
When he sees in this way, knowledge of appearance as terror arises in him at that stage. |
Aparāpi upamā – ekā kira pūtipajā itthī dasa dārake vijāyi. |
31.Also another simile: a woman with an infected womb had, it seems, given birth to ten children. |
Tesu nava matā, eko hatthagato marati, aparo kucchiyaṃ. |
Of these, nine had already died and one was dying in her hands. There was another in her womb. |
Sā nava dārake mate dasamañca mīyamānaṃ disvā kucchigate ālayaṃ vissajji "ayampi etesaññeva sadiso bhavissatī"ti. |
Seeing that nine were dead and the tenth was dying, she gave up hope about the one in her womb, thinking, “It too will fare just like them.” |
Tattha tassā itthiyā navannaṃ dārakānaṃ maraṇānussaraṇaṃ viya yogino atītasaṅkhārānaṃ nirodhadassanaṃ, hatthagatassa mīyamānabhāvadassanaṃ viya yogino paccuppannānaṃ nirodhadassanaṃ, kucchigate ālayavissajjanaṃ viya anāgatānaṃ nirodhadassanaṃ. |
Herein, the meditator’s seeing the cessation of past formations is like the woman’s remembering the death of the nine children. The meditator’s seeing the cessation of those present is like her seeing the moribund state of the one in her hands. His seeing the cessation of those in the future is like her giving up hope about the one in her womb. |
Tassevaṃ passato etasmiṃ khaṇe uppajjati bhayatupaṭṭhānañāṇaṃ. |
When he sees in this way, knowledge of appearance as terror arises in him at that stage. |
751.Bhayatupaṭṭhānañāṇaṃ pana bhāyati na bhāyatīti? |
32.But does the knowledge of appearance as terror [itself] fear or does it not fear? |
Na bhāyati. |
It does not fear. |
Tañhi atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantīti tīraṇamattameva hoti. |
For it is simply the mere judgment that past formations have ceased, present ones are ceasing, and future ones will cease. |
Tasmā yathā nāma cakkhumā puriso nagaradvāre tisso aṅgārakāsuyo olokayamāno sayaṃ na bhāyati, kevalaṃ hissa "ye ye ettha nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī"ti tīraṇamattameva hoti. |
Just as a man with eyes looking at three charcoal pits at a city gate is not himself afraid, since he only forms the mere judgment that all who fall into them will suffer no little pain; |
Yathā vā pana cakkhumā puriso khadirasūlaṃ ayosūlaṃ suvaṇṇasūlanti paṭipāṭiyā ṭhapitaṃ sūlattayaṃ olokayamāno sayaṃ na bhāyati, kevalaṃ hissa "ye ye imesu sūlesu nipatissanti, sabbe anappakaṃ dukkhamanubhavissantī"ti tīraṇamattameva hoti, evameva bhayatupaṭṭhānañāṇaṃ sayaṃ na bhāyati, kevalaṃ hissa aṅgārakāsuttayasadisesu, sūlattayasadisesu ca tīsu bhavesu "atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī"ti tīraṇamattameva hoti. |
—or just as when a man with eyes looks at three spikes set in a row, an acacia spike, an iron spike, and a gold spike, he is not himself afraid, since he only forms the mere judgment that all who fall on these spikes will suffer no little pain;—so too the knowledge of appearance as terror does not itself fear; it only forms the mere judgment that in the three kinds of becoming, which resemble the three charcoal pits and the three spikes, past formations have ceased, present ones are ceasing, and future ones will cease. |
Yasmā panassa kevalaṃ sabbabhavayonigatiṭhitinivāsagatā saṅkhārā byasanāpannā sappaṭibhayā hutvā bhayato upaṭṭhahanti, tasmā bhayatupaṭṭhānanti vuccati. |
33.But it is called “appearance as terror” only because formations in all kinds of becoming, generation, destiny, station, or abode are fearful in being bound for destruction and so they appear only as a terror. |
Evaṃ bhayato upaṭṭhāne panassa ayaṃ pāḷi – |
Here is the text about its appearance to him as terror: |
"Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? |
“When he brings to mind as impermanent, what appears to him as terror? |
Dukkhato. |
When he brings to mind as painful, what appears to him as terror? |
Anattato manasikaroto kiṃ bhayato upaṭṭhātīti? |
When he brings to mind as not-self, what appears to him as terror? |
Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti. |
When he brings to mind as impermanent, the sign appears to him as terror. |
Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. |
When he brings to mind as painful, occurrence appears to him as terror. |
Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhātī"ti (paṭi. ma. 1.227). |
When he brings to mind as not-self, the sign and occurrence appear to him as terror” (Paṭis II 63). |
Tattha nimittanti saṅkhāranimittaṃ. |
34. Herein, the sign is the sign of formations. |
Atītānāgatapaccuppannānaṃ saṅkhārānamevetaṃ adhivacanaṃ. |
This is a term for past, future and present formations themselves. |
Aniccato manasikaronto hi saṅkhārānaṃ maraṇameva passati, tenassa nimittaṃ bhayato upaṭṭhāti. |
He sees only the death of formations when he brings them to mind as impermanent and so the sign appears to him as a terror. |
Pavattanti rūpārūpabhavapavatti. |
Occurrence is occurrence in material and immaterial becoming. |
Dukkhato manasikaronto hi sukhasammatāyapi pavattiyā abhiṇhapaṭipīḷanabhāvameva passati, tenassa pavattaṃ bhayato upaṭṭhāti. |
He sees occurrence—though ordinarily reckoned as pleasure—only as a state of being continuously oppressed when he brings them to mind as painful, and so occurrence appears to him as a terror. |
Anattato manasikaronto pana ubhayampetaṃ suññagāmaṃ viya marīcigandhabbanagarādīni viya ca rittaṃ tucchaṃ suññaṃ assāmikaṃ apariṇāyakaṃ passati. |
He sees both the sign and the occurrence as empty, vain, void, without power or guide, like an empty village, a mirage, a goblin city, etc., when he brings [them] to mind as not-self, |
Tenassa nimittañca pavattañca ubhayaṃ bhayato upaṭṭhātīti. |
and so the sign and occurrence appear to him as a terror. |
Bhayatupaṭṭhānañāṇaṃ niṭṭhitaṃ. |
Knowledge of appearance as terror is ended. |
Ādīnavānupassanāñāṇakathā Table view Original pali |
752.Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa bhāventassa bahulīkarontassa sabbabhavayonigatiṭhitisattāvāsesu neva tāṇaṃ, na leṇaṃ, na gati, nappaṭisaraṇaṃ paññāyati. |
35. As he repeats, develops and cultivates the knowledge of appearance as terror he finds no asylum, no shelter, no place to go to, no refuge in any kind of becoming, generation, destiny, station, or abode. |
Sabbabhavayonigatiṭhitinivāsagatesu saṅkhāresu ekasaṅkhārepi patthanā vā parāmāso vā na hoti. |
In all the kinds of becoming, generation, destiny, station, and abode there is not a single formation that he can place his hopes in or hold on to. |
Tayo bhavā vītaccikaṅgārapuṇṇaaṅgārakāsuyo viya, cattāro mahābhūtā ghoravisaāsīvisā viya, pañcakkhandhā ukkhittāsikavadhakā viya, cha ajjhattikāyatanāni suññagāmo viya, cha bāhirāyatanāni gāmaghātakacorā viya, satta viññāṇaṭṭhitiyo, nava ca sattāvāsā ekādasahi aggīhi ādittā sampajjalitā sajotibhūtā viya ca, sabbe saṅkhārā gaṇḍabhūtā rogabhūtā sallabhūtā aghabhūtā ābādhabhūtā viya ca nirassādā nirasā mahāādīnavarāsibhūtā hutvā upaṭṭhahanti. |
The three kinds of becoming appear like charcoal pits full of glowing coals, the four primary elements like hideous venomous snakes (S IV 174), the five aggregates like murderers with raised weapons (S IV 174), the six internal bases like an empty village, the six external bases like village-raiding robbers (S IV 174–75), the seven stations of consciousness and the nine abodes of beings as though burning, blazing and glowing with the eleven fires (see S IV 19), and all formations appear as a huge mass of dangers destitute of satisfaction or substance, like a tumour, a disease, a dart, a calamity, an affliction (see M I 436). |
Kathaṃ? |
How? |
Sukhena jīvitukāmassa bhīrukapurisassa ramaṇīyākārasaṇṭhitampi savāḷakamiva vanagahanaṃ, sasaddūlā viya guhā, sagāharakkhasaṃ viya udakaṃ, samussitakhaggā viya paccatthikā, savisaṃ viya bhojanaṃ, sacoro viya maggo, ādittamiva agāraṃ, uyyuttasenā viya raṇabhūmi. |
36.They appear as a forest thicket of seemingly pleasant aspect but infested with wild beasts, a cave full of tigers, water haunted by monsters and ogres, an enemy with raised sword, poisoned food, a road beset by robbers, a burning coal, a battlefield between contending armies appear to a timid man who wants to live in peace. |
Yathā hi so puriso etāni savāḷakavanagahanādīni āgamma bhīto saṃviggo lomahaṭṭhajāto samantato ādīnavameva passati, evamevāyaṃ yogāvacaro bhaṅgānupassanāvasena sabbasaṅkhāresu bhayato upaṭṭhitesu samantato nirasaṃ nirassādaṃ ādīnavameva passati. |
And just as that man is frightened and horrified and his hair stands up when he comes upon a thicket infested by wild beasts, etc., and he sees it as nothing but danger, so too when all formations have appeared as a terror by contemplation of dissolution, this meditator sees them as utterly destitute of any core or any satisfaction and as nothing but danger. |
Tassevaṃ passato ādīnavañāṇaṃ nāma uppannaṃ hoti. |
|
Yaṃ sandhāya idaṃ vuttaṃ – |
|
"Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? |
37. “How is it that understanding of appearance as terror is knowledge of danger? |
Uppādo bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. |
“(1.a.) Understanding of appearance as terror thus, ‘Arising is terror,’ is knowledge of danger. |
Pavattaṃ bhayanti… nimittaṃ bhayanti… āyūhanā bhayanti… paṭisandhi bhayanti… gati bhayanti… nibbatti bhayanti… upapatti bhayanti… jāti bhayanti… jarā bhayanti… byādhi bhayanti… maraṇaṃ bhayanti… soko bhayanti… paridevo bhayanti… upāyāso bhayanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. |
Understanding of appearance as terror thus, ‘Occurrence is terror’ … ‘The sign is terror’ … ‘Accumulation is terror’ … ‘Rebirth-linking is terror’ … ‘Destiny is terror’ … ‘Generation is terror’ … ‘Re-arising is terror’ … ‘Birth is terror’ … ‘Ageing is terror’ … ‘Sickness is terror’ … ‘Death is terror’ … ‘Sorrow is terror’ … Understanding of appearance as terror thus, ‘Lamentation is terror,’ is knowledge of danger. Understanding of appearance as terror thus, ‘Despair is terror,’ is knowledge of danger. |
Anuppādo khemanti santipade ñāṇaṃ. |
“(1.b.) Knowledge of the state of peace is this: ‘Non-arising is safety.’ |
Appavattaṃ - pe - anupāyāso khemanti santipade ñāṇaṃ. |
Knowledge of the state of peace is this: ‘Non-occurrence is safety’ … (etc.) … Knowledge of the state of peace is this: ‘Non-despair is safety.’ |
Uppādo bhayaṃ, anuppādo khemanti santipade ñāṇaṃ. |
“(1.c.) Knowledge of the state of peace is this: ‘Arising is terror; non-arising is safety.’ |
Pavattaṃ - pe - upāyāso bhayaṃ, anupāyāso khemanti santipade ñāṇaṃ. |
Knowledge of the state of peace is this: ‘Occurrence is terror; non- occurrence is safety’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is terror; non-despair is safety.’ |
"Uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. |
“(2.a.) Understanding of appearance as terror thus, ‘Arising is suffering,’ is knowledge of danger. |
Pavattaṃ - pe - upāyāso dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. |
Understanding of appearance as terror thus, ‘Occurrence is suffering’ … (etc.) … ‘Despair is suffering’ is knowledge of danger. |
Anuppādo sukhanti santipade ñāṇaṃ. |
“(2.b.) Knowledge of the state of peace is this: ‘Non-occurrence is bliss-(sukha)’ … (etc.) … |
Appavattaṃ - pe - anupāyāso sukhanti santipade ñāṇaṃ. |
Knowledge of the state of peace is this: ‘Non-despair is bliss-(sukha).’ |
Uppādo dukkhaṃ, anuppādo sukhanti santipade ñāṇaṃ. |
“(2.c.) Knowledge of the state of peace is this: ‘Arising is suffering; non- arising is bliss-(sukha).’ |
Pavattaṃ - pe - upāyāso dukkhaṃ, anupāyāso sukhanti santipade ñāṇaṃ. |
Knowledge of the state of peace is this: ‘Occurrence is suffering; non-occurrence is bliss-(sukha)’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is suffering; non-despair is bliss-(sukha).’ |
"Uppādo sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. |
“(3.a.) Understanding of appearance as terror thus, ‘Arising is worldly,’ is knowledge of danger. |
Pavattaṃ - pe - upāyāso sāmisanti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. |
Understanding of appearance as thus, ‘Occurrence is worldly’ … (etc.) … ‘Despair is worldly’ is knowledge of danger. |
Anuppādo nirāmisanti santipade ñāṇaṃ. |
“(3.b.) Knowledge of the state of peace is this: ‘Non-arising is unworldly.’ |
Appavattaṃ - pe - anupāyāso nirāmisanti santipade ñāṇaṃ. |
Knowledge of the state of peace is this: ‘Non-occurrence is unworldly’ … (etc.) … Knowledge of the state of peace is this: ‘Non-despair is unworldly.’ |
Uppādo sāmisaṃ, anuppādo nirāmisanti santipade ñāṇaṃ. |
“(3.c.) Knowledge of the state of peace is this: ‘Arising is worldly; non-arising is unworldly.’ |
Pavattaṃ - pe - upāyāso sāmisaṃ, anupāyāso nirāmisanti santipade ñāṇaṃ. |
Knowledge of the state of peace is this: ‘Occurrence is worldly; non-occurrence is unworldly’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is worldly; non-despair is unworldly.’ |
Uppādo "saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. |
“(4.a.) Understanding of appearance as terror thus, ’Arising is formations,’ is knowledge of danger. |
Pavattaṃ - pe - upāyāso saṅkhārāti bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. |
Understanding of appearance as terror thus, Occurrence is formations’ … (etc.) … ‘Despair is formations’ is knowledge of danger. |
Anuppādo nibbānanti santipade ñāṇaṃ. |
“(4.b.) Knowledge of the state of peace is this: ‘Non-arising is Nibbāna.” |
Appavattaṃ - pe - anupāyāso nibbānanti santipade ñāṇaṃ. |
Knowledge of the state of peace is this: ‘Non-occurrence is Nibbāna’ … (etc.) … Knowledge of the state of peace is this Non-despair is Nibbāna.’ |
Uppādo saṅkhārā, anuppādo nibbānanti santipade ñāṇaṃ. |
“(4.c.) Knowledge of the state of peace is this: ‘Arising is formations; non- arising is Nibbāna.’ |
Pavattaṃ - pe - upāyāso saṅkhārā, anupāyāso nibbānanti santipade ñāṇaṃ. |
Knowledge of the state of peace is this: ‘Occurrence is formations; non-occurrence is Nibbāna’ … (etc.) … Knowledge of the state of peace is this: ‘Despair is formations; non-despair is Nibbāna.’ |
"Uppādañca pavattañca, nimittaṃ dukkhanti passati; |
“He contemplates as suffering Arising, occurrence, and the sign, |
Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ. |
Accumulation, rebirth-linking— And this his knowledge is of danger. |
"Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca; |
“He contemplates as bliss-(sukha) no arising, And no occurrence, and no sign, |
Anāyūhanā appaṭisandhi, ñāṇaṃ santipade idaṃ. |
No accumulation, no rebirth-linking— And this his knowledge is of peace. |
"Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati; |
“This knowledge about danger has Five sources for its origin; |
Pañcaṭhāne santipade, dasa ñāṇe pajānāti; |
Knowledge of peace has also five— Ten knowledges he understands. |
Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatī"ti. |
“When skilled in these two kinds of knowledge The various views will shake him not. |
"Taṃ ñātaṭṭhena ñāṇaṃ. |
“Knowledge is in the sense of that being known |
Pajānanaṭṭhena paññā. |
and understanding is in the sense of the act of understanding that. |
Tena vuccati "bhayatupaṭṭhāne paññā ādīnave ñāṇa"nti (paṭi. ma. 1.53). |
Hence it was said: ‘Understanding of appearance as terror is knowledge of danger’” (Paṭis I 59f). |
753.Tattha uppādoti purimakammapaccayā idha uppatti. |
38.Herein, arising is appearance here [in this becoming] with previous kamma as condition. |
Pavattanti tathā uppannassa pavatti. |
Occurrence is the occurrence of what has arisen in this way. |
Nimittanti sabbampi saṅkhāranimittaṃ. |
The sign is the sign of all formations. |
Āyūhanāti āyatiṃ paṭisandhihetubhūtaṃ kammaṃ. |
Accumulation is the kamma that is the cause of future rebirth-linking. |
Paṭisandhīti āyatiṃ uppatti. |
Rebirth-linking is future appearance. |
Gatīti yāya gatiyā sā paṭisandhi hoti. |
Destiny is the destiny in which the rebirth-linking takes place. |
Nibbattīti khandhānaṃ nibbattanaṃ. |
Generation is the generating of aggregates. |
Upapattīti "samāpannassa vā upapannassa vā"ti (dha. sa. 1289, 1291) evaṃ vuttā vipākappavatti. |
Re-arising is the occurrence of kamma-result stated thus, “In one who has attained [to it] or in one who has been reborn [in it]” (Dhs §1282). |
Jātīti jarādīnaṃ paccayabhūtā bhavapaccayā jāti. |
Birth is birth with becoming as its condition, itself a condition for ageing and so on. |
Jarāmaraṇādayo pākaṭā eva. |
Ageing, sickness, death, etc., are obvious. |
Ettha ca uppādādayo pañceva ādīnavañāṇassa vatthuvasena vuttā. |
39. And here only the five beginning with arising are mentioned as actual objects of knowledge of danger; |
Sesā tesaṃ vevacanavasena. |
the rest are synonyms for them. |
Nibbatti jātīti idañhi dvayaṃ uppādassa ceva paṭisandhiyā ca vevacanaṃ. |
For the pair, generation and birth, are synonyms both for arising and for rebirth-linking. |
Gati upapattīti idaṃ dvayaṃ pavattassa. |
The pair, destiny and re-arising, are synonyms for occurrence. |
Jarādayo nimittassāti. |
Ageing, etc., are synonyms for the sign. |
Tenāha – |
Hence it was said: |
"Uppādañca pavattañca, nimittaṃ dukkhanti passati; |
“He contemplates as suffering Arising, occurrence, and the sign, |
Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave ida"nti ca. |
Accumulation, rebirth-linking— And this his knowledge is of danger.” |
"Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyatī"ti ca. |
And: “This knowledge about danger has Five sources for its origin” (§37). |
Anuppādo khemanti santipade ñāṇantiādi pana ādīnavañāṇassa paṭipakkhañāṇadassanatthaṃ vuttaṃ. |
40.Knowledge of the state of peace is this: “Non-arising is safety,” etc.: this, however, should be understood as said for the purpose of showing the opposite kind of knowledge to knowledge of danger. |
Bhayatupaṭṭhānena vā ādīnavaṃ disvā ubbiggahadayānaṃ abhayampi atthi khemaṃ nirādīnavanti assāsajananatthampi etaṃ vuttaṃ. |
Or when it is stated in this way, that there is safety without terror and free from danger, it is for the purpose of comforting those who are upset in their hearts by seeing danger through appearance as terror. |
Yasmā vā panassa uppādādayo bhayato sūpaṭṭhitā honti, tassa tappaṭipakkhaninnaṃ cittaṃ hoti, tasmā bhayatupaṭṭhānavasena siddhassa ādīnavañāṇassa ānisaṃsadassanatthampetaṃ vuttanti veditabbaṃ. |
Or else, when arising, etc., have clearly appeared to a man as terror, his mind inclines towards their opposites, and so this is said for the purpose of showing the advantages in the knowledge of danger established by the appearance as terror. |
Ettha ca yaṃ bhayaṃ, taṃ yasmā niyamato dukkhaṃ. |
41. And here (1.a.) what is terror is certainly (2.a) suffering, |
Taṃ vaṭṭāmisalokāmisakilesāmisehi avippamuttattā sāmisameva. |
and what is suffering is purely (3.a.) worldly since it is not free from the worldliness of the rounds [of becoming], of the world, and of defilements,13 |
Yañca sāmisaṃ, taṃ saṅkhāramattameva. |
and what is worldly consists solely of (4.a) formations. |
Tasmā "uppādo dukkhanti bhayatupaṭṭhāne paññā ādīnave ñāṇa"ntiādi vuttaṃ. |
Therefore it is said that (2.a) understanding of appearance as terror thus, “Arising is suffering,” is knowledge of danger, and so on. |
Evaṃ santepi bhayākārena dukkhākārena sāmisākārenāti evaṃ ākāranānattato pavattivasenevettha nānattaṃ veditabbaṃ. |
And while this is so, still there is a difference to be understood here in the way these things [beginning with “arising”] occur, since there is a difference in their mode with the mode of terror, the mode of suffering, and the mode of worldliness. |
Dasañāṇe pajānātīti ādīnavañāṇaṃ pajānanto uppādādivatthukāni pañca, anuppādādivatthukāni pañcāti dasa ñāṇāni pajānāti paṭivijjhati sacchikaroti. |
42.Ten knowledges he understands: one who understands knowledge of danger understands, penetrates, realizes, ten kinds of knowledge, that is, the five based on arising, etc., and the five on non-arising and so on. |
Dvinnaṃ ñāṇānaṃ kusalatāti ādīnavañāṇassa ceva santipadañāṇassa cāti imesaṃ dvinnaṃ kusalatāya. |
When skilled in these two kinds of knowledge: with skill in the two, that is, knowledge of danger and knowledge of the state of peace. |
Nānādiṭṭhīsuna kampatīti paramadiṭṭhadhammanibbānādivasena pavattāsu diṭṭhīsu na vedhati. |
The various views will shake him not: he does not vacillate about views that occur such as “The ultimate Nibbāna is here and now.” |
Sesamettha uttānamevāti. |
The rest is clear. |
Ādīnavānupassanāñāṇaṃ niṭṭhitaṃ. |
Knowledge of contemplation of danger is ended. |
Nibbidānupassanāñāṇakathā Table view Original pali |
754.So evaṃ sabbasaṅkhāre ādīnavato passanto sabbabhavayonigativiññāṇaṭṭhitisattāvāsagate sabhedake saṅkhāragate nibbindati ukkaṇṭhati nābhiramati. |
43. When he sees all formations in this way as danger, he becomes dispassionate towards, is dissatisfied with, takes no delight in the manifold field of formations belonging to any kind of becoming, destiny, station of consciousness, or abode of beings. |
Seyyathāpi nāma, cittakūṭapabbatapādābhirato suvaṇṇarājahaṃso asucimhi caṇḍālagāmadvāraāvāṭe nābhiramati, sattasu mahāsaresuyeva abhiramati, evameva ayampi yogīrājahaṃso suparidiṭṭhādīnave sabhedake saṅkhāragate nābhiramati. |
Just as a golden swan that loves the foothills of Citta Peak finds delight, not in a filthy puddle at the gate of a village of outcastes, but only in the seven great lakes (see XIII.38), so too this meditator swan finds delight, not in the manifold formations seen clearly as danger, |
Bhāvanārāmatāya pana bhāvanāratiyā samannāgatattā sattasu anupassanāsuyeva ramati. |
but only in the seven contemplations, because he delights in development. |
Yathā ca suvaṇṇapañjare pakkhitto sīho migarājā nābhiramati, tiyojanasahassavitthate pana himavanteyeva ramati, evamayaṃ yogīsīho tividhe sugatibhavepi nābhiramati, tīsu pana anupassanāsuyeva ramati. |
And just as the lion, king of beasts, finds delight, not when put into a gold cage, but only in Himalaya with its three thousand leagues’ extent, so too the meditator lion finds delight, not in the triple becoming of the happy destiny,14 but only in the three contemplations. |
Yathā ca sabbaseto sattapatiṭṭho iddhimā vehāsaṅgamo chaddanto nāgarājā nagaramajjhe nābhiramati, himavati chaddantadahagahaneyeva abhiramati, evamayaṃ yogīvaravāraṇo sabbasmimpi saṅkhāragate nābhiramati, anuppādo khemantiādinā nayena diṭṭhe santipadeyeva abhiramati, tanninnatappoṇatappabbhāramānaso hotīti. |
And just as Chaddanta, king of elephants, all white with sevenfold stance, possessed of supernormal power, who travels through the air,15 finds pleasure, not in the midst of a town, but only in the Chaddanta Lake and Wood in the Himalaya, so too this meditator elephant finds delight, not in any formation, but only in the state of peace seen in the way beginning “Non-arising is safety,” and his mind tends, inclines, and leans towards that. |
Nibbidānupassanāñāṇaṃ niṭṭhitaṃ. |
Knowledge of contemplation of dispassion is ended. |
755.Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. |
44.[Knowledge of contemplation of danger] is the same as the last two kinds of knowledge in meaning. |
Tenāhu porāṇā – |
Hence the Ancients said: |
"Bhayatupaṭṭhānaṃ ekameva tīṇi nāmāni labhati, sabbasaṅkhāre bhayato addasāti bhayatupaṭṭhānaṃ nāma jātaṃ. |
“Knowledge of appearance as terror while one only has three names: It saw all formations as terror, thus the name ‘appearance as terror’ arose; |
Tesuyeva saṅkhāresu ādīnavaṃ uppādetīti ādīnavānupassanā nāma jātaṃ. |
it aroused the [appearance of] danger in those same formations, thus the name ‘contemplation of danger’ arose; |
Tesuyeva saṅkhāresu nibbindamānaṃ uppannanti nibbidānupassanā nāma jāta"nti. |
it arose, becoming dispassionate towards those same formations, thus the name ‘contemplation of dispassion’ arose.” |
Pāḷiyampi vuttaṃ – "yā ca bhayatupaṭṭhāne paññā, yañca ādīnave ñāṇaṃ, yā ca nibbidā, ime dhammā ekatthā, byañjanameva nāna"nti (paṭi. ma. 1.227). |
Also it is said in the text: “Understanding of appearance as terror, knowledge of danger, and dispassion: these things are one in meaning, only the letter is different” (Paṭis II 63). |
Muñcitukamyatāñāṇakathā Table view Original pali |
756.Iminā pana nibbidāñāṇena imassa kulaputtassa nibbindantassa ukkaṇṭhantassa anabhiramantassa sabbabhavayonigativiññāṇaṭṭhitisattāvāsagatesu sabhedakesu saṅkhāresu ekasaṅkhārepi cittaṃ na sajjati, na laggati, na bajjhati, sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. |
45. When, owing to this knowledge of dispassion, this clansman becomes dispassionate towards, is dissatisfied with, takes no delight in any single one of all the manifold formations in any kind of becoming, generation, destiny, station of consciousness, or abode of beings, his mind no longer sticks fast, cleaves, fastens on to them, and he becomes desirous of being delivered from the whole field of formations and escaping from it. |
Yathā kiṃ? |
Like what? |
Yathā nāma jālabbhantaragato maccho, sappamukhagato maṇḍūko, pañjarapakkhitto vanakukkuṭo, daḷhapāsavasagato migo, ahituṇḍikahatthagato sappo, mahāpaṅkapakkhando kuñjaro, supaṇṇamukhagato nāgarājā, rāhumukhappaviṭṭho cando, sapattaparivārito purisoti evamādayo tato tato muccitukāmā nissaritukāmāva honti, evaṃ tassa yogino cittaṃ sabbasmā saṅkhāragatā muccitukāmaṃ nissaritukāmaṃ hoti. |
46.Just as a fish in a net, a frog in a snake’s jaws, a jungle fowl shut into a cage, a deer fallen into the clutches of a strong snare, a snake in the hands of a snake charmer, an elephant stuck fast in a great bog, a royal nāga in the mouth of a supaṇṇa, the moon inside Rāhu’s mouth,16 a man encircled by enemies, etc.— just as these are desirous of being delivered, of finding an escape from these things, so too this meditator’s mind is desirous of being delivered from the whole field of formations and escaping from it. |
Athassa evaṃ sabbasaṅkhāresu vigatālayassa sabbasmā saṅkhāragatā muccitukāmassa uppajjati muñcitukamyatā ñāṇanti. |
Then, when he thus no longer relies on any formations and is desirous of being delivered from the whole field of formations, knowledge of desire for deliverance arises in him. |
Muñcitukamyatāñāṇaṃ niṭṭhitaṃ. |
Knowledge of desire for deliverance is ended. |
Paṭisaṅkhānupassanāñāṇakathā Table view Original pali |
757.So evaṃ sabbabhavayonigatiṭṭhitinivāsagatehi sabhedakehi saṅkhārehi muccitukāmo sabbasmā saṅkhāragatā muccituṃ puna te evaṃ saṅkhāre paṭisaṅkhānupassanāñāṇena tilakkhaṇaṃ āropetvā pariggaṇhāti. |
47.Being thus desirous of deliverance from all the manifold formations in any kind of becoming, generation, destiny, station, or abode, in order to be delivered from the whole field of formations he again discerns those same formations, attributing to them the three characteristics by knowledge of contemplation of reflection. |
So sabbasaṅkhāre anaccantikato, tāvakālikato, uppādavayaparicchinnato, palokato, calato, pabhaṅguto, addhuvato, vipariṇāmadhammato, assārakato, vibhavato, saṅkhatato, maraṇadhammatotiādīhi kāraṇehi aniccāti passati. |
48.He sees all formations as impermanent for the following reasons: because they are non-continuous, temporary, limited by rise and fall, disintegrating, fickle, perishable, unenduring, subject to change, coreless, due to be annihilated, formed, subject to death, and so on. |
Abhiṇhapaṭipīḷanato, dukkhamato, dukkhavatthuto, rogato, gaṇḍato, sallato, aghato, ābādhato, ītito, upaddavato, bhayato, upasaggato, atāṇato, aleṇato, asaraṇato, ādīnavato, aghamūlato, vadhakato, sāsavato, mārāmisato, jātidhammato, jarādhammato, byādhidhammato, sokadhammato, paridevadhammato, upāyāsadhammato, saṃkilesikadhammatotiādīhi kāraṇehi dukkhāti passati. |
He sees them as painful for the following reasons: because they are continuously oppressed, hard to bear, the basis of pain, a disease, a tumour, a dart, a calamity, an affliction, a plague, a disaster, a terror, a menace, no protection, no shelter, no refuge, a danger, the root of calamity, murderous, subject to cankers, Māra’s bait, subject to birth, subject to ageing, subject to illness, subject to sorrow, subject to lamentation, subject to despair, subject to defilement, and so on. |
Ajaññato, duggandhato, jegucchato, paṭikkūlato, amaṇḍanārahato, virūpato, bībhacchatotiādīhi kāraṇehi dukkhalakkhaṇassa parivārabhūtato asubhato passati. |
He sees all formations as foul (ugly)—the ancillary characteristic to that of pain—for the following reasons: because they are objectionable, stinking, disgusting, repulsive, unaffected by disguise, hideous, loathsome, and so on. |
Parato, rittato, tucchato, suññato, assāmikato, anissarato, avasavattitotiādīhi kāraṇehi anattato passati. |
He sees all formations as not-self for the following reasons: because they are alien, empty, vain, void, ownerless, with no Overlord, with none to wield power over them, and so on. |
758.Evañhi passatānena tilakkhaṇaṃ āropetvā saṅkhārā pariggahitā nāma honti. |
It is when he sees formations in this way that he is said to discern them by attributing to them the three characteristics. |
Kasmā panāyamete evaṃ pariggaṇhātīti? |
49.But why does he discern them in this way? |
Muñcanassa upāyasampādanatthaṃ. |
In order to contrive the means to deliverance. |
Tatrāyaṃ upamā – eko kira puriso "macche gahessāmī"ti macchakhippaṃ gahetvā udake oḍḍāpesi so khippamukhena hatthaṃ otāretvā antoudake sappaṃ gīvāya gahetvā "maccho me gahito"ti attamano ahosi. |
Here is a simile: a man thought to catch a fish, it seems, so he took a fishing net and cast it in the water. He put his hand into the mouth of the net under the water and seized a snake by the neck. He was glad, thinking, “I have caught a fish.” |
So "mahā vata mayā maccho laddho"ti ukkhipitvā passanto sovatthikattayadassanena sappoti sañjānitvā bhīto ādīnavaṃ disvā gahaṇe nibbinno muñcitukāmo hutvā muñcanassa upāyaṃ karonto agganaṅguṭṭhato paṭṭhāya hatthaṃ nibbeṭhetvā bāhuṃ ukkhipitvā uparisīse dve tayo vāre āvijjhitvā sappaṃ dubbalaṃ katvā "gaccha duṭṭha sappā"ti nissajjitvā vegena taḷākapāḷiṃ āruyha "mahantassa vata bho sappassa mukhato muttomhī"ti āgatamaggaṃ olokayamāno aṭṭhāsi. |
In the belief that he had caught a big fish, he lifted it up to see. When he saw three marks, he perceived that it was a snake and he was terrified. He saw danger, felt dispassion (revulsion) for what he had seized, and desired to be delivered from it. Contriving a means to deliverance, he unwrapped [the coils from] his hand, starting from the tip of its tail. Then he raised his arm, and when he had weakened the snake by swinging it two or three times round his head, he flung it away, crying “Go, foul snake.” Then quickly scrambling up on to dry land, he stood looking back whence he had come, thinking, “Goodness, I have been delivered from the jaws of a huge snake! ” |
Tattha tassa purisassa "maccho"ti sappaṃ gīvāya gahetvā tuṭṭhakālo viya imassāpi yogino āditova attabhāvaṃ paṭilabhitvā tuṭṭhakālo, tassa khippamukhato sīsaṃ nīharitvā sovatthikattayadassanaṃ viya imassa ghanavinibbhogaṃ katvā saṅkhāresu tilakkhaṇadassanaṃ, tassa bhītakālo viya imassa bhayatupaṭṭhānañāṇaṃ. |
50.Herein, the time when the meditator was glad at the outset to have acquired a person is like the time when the man was glad to have seized the snake by the neck. This meditator’s seeing the three characteristics in formations after effecting resolution of the compact [into elements] is like the man’s seeing the three marks on pulling the snake’s head out of the mouth of the net. The meditator’s knowledge of appearance as terror is like the time when the man was frightened. |
Tato ādīnavadassanaṃ viya ādīnavānupassanāñāṇaṃ, gahaṇe nibbindanaṃ viya nibbidānupassanāñāṇaṃ. |
Knowledge of contemplation of danger is like the man’s thereupon seeing the danger. Knowledge of contemplation of dispassion is like the man’s dispassion (revulsion) for what he had seized. |
Sappaṃ muñcitukāmatā viya muñcitukamyatāñāṇaṃ, muñcanassa upāyakaraṇaṃ viya paṭisaṅkhānupassanāñāṇena saṅkhāresu tilakkhaṇāropanaṃ. |
Knowledge of desire for deliverance is like the man’s deliverance from the snake. The attribution of the three characteristics to formations by knowledge of contemplation of reflection is like the man’s contriving a means to deliverance. |
Yathā hi so puriso sappaṃ āvijjhitvā dubbalaṃ katvā nivattetvā ḍaṃsituṃ asamatthabhāvaṃ pāpetvā sumuttaṃ muñcati, evamayaṃ yogāvacaro tilakkhaṇāropanena saṅkhāre āvijjhitvā dubbale katvā puna niccasukhasubhaattākārena upaṭṭhātuṃ asamatthataṃ pāpetvā sumuttaṃ muñcati. |
For just as the man weakened the snake by swinging it, keeping it away and rendering it incapable of biting, and was thus quite delivered, so too this meditator weakens formations by swinging them with the attribution of the three characteristics, rendering them incapable of appearing again in the modes of permanence, pleasure, beauty, and self, and is thus quite delivered. |
Tena vuttaṃ "muñcanassa upāyasampādanatthaṃ evaṃ pariggaṇhātī"ti. |
That is why it was said above that he discerns them in this way “in order to contrive the means to deliverance.” |
759.Ettāvatā tassa uppannaṃ hoti paṭisaṅkhāñāṇaṃ. |
51.At this point knowledge of reflection has arisen in him, |
Yaṃ sandhāya vuttaṃ – |
with reference to which it is said: |
"Aniccato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? |
“When he brings to mind as impermanent, there arises in him knowledge after reflecting on what? |
Dukkhato. |
When he brings to mind as painful, … |
Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? |
as not-self, there arises in him knowledge after reflecting on what? |
Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. |
When he brings to mind as impermanent, there arises in him knowledge after reflecting on the sign. |
Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. |
When he brings to mind as painful, there arises in him knowledge after reflecting on occurrence. |
Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjatī"ti (paṭi. ma. 1.227). |
When he brings to mind as not-self, there arises in him knowledge after reflecting on the sign and occurrence” (Paṭis II 63). |
Ettha ca nimittaṃ paṭisaṅkhāti saṅkhāranimittaṃ "addhuvaṃ tāvakālika"nti aniccalakkhaṇavasena jānitvā. |
52. As here after reflecting on the sign [means] having known the sign of formations by means of the characteristic of impermanence as unlasting and temporary. |
Kāmañca na paṭhamaṃ jānitvā pacchā ñāṇaṃ uppajjati, vohāravasena pana "manañca paṭicca dhamme ca uppajjati manoviññāṇa"ntiādīni (ma. ni. 3.421) viya evaṃ vuccati. |
Of course, it is not17 that, first having known, subsequently knowledge arises; but it is expressed in this way according to common usage, as in the passage beginning, “Due to (lit. having depended upon) mind and mental object, mind-consciousness arises” (M I 112), and so on. |
Ekattanayena vā purimañca pacchimañca ekaṃ katvā evaṃ vuttanti veditabbaṃ. |
Or alternatively, it can be understood as expressed thus according to the method of identity by identifying the preceding with the subsequent. |
Iminā nayena itarasmimpi padadvaye attho veditabboti. |
The meaning of the remaining two expressions [that is, “occurrence” and “the sign and occurrence”] should be understood in the same way. |
Paṭisaṅkhānupassanāñāṇaṃ niṭṭhitaṃ. |
Knowledge of contemplation of reflection is ended. |
Saṅkhārupekkhāñāṇakathā Table view Original pali |
760.So evaṃ paṭisaṅkhānupassanāñāṇena "sabbe saṅkhārā suññā"ti pariggahetvā puna "suññamidaṃ attena vā attaniyena vā"ti (ma. ni. 3.69) dvikoṭikaṃ suññataṃ pariggaṇhāti. |
53. Having thus discerned by knowledge of contemplation of reflection that “All formations are void” (see S III 167), he again discerns voidness in the double logical relation18 thus: “This is void of self or of what belongs to self” (M II 263; Paṭis II 36). |
So evaṃ neva attānaṃ, na paraṃ kiñci attano parikkhārabhāve ṭhitaṃ disvā puna "nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, kismiñci kiñcanatatthī"ti yā ettha catukoṭikā suññatā kathitā, taṃ pariggaṇhāti. |
When he has thus seen that there is neither a self nor any other [thing or being] occupying the position of a self s property, he again discerns voidness in the quadruple logical relation as set forth in this passage: “I am not anywhere anyone’s owning, nor is there anywhere my owning in anyone (nāhaṃ kvacani kassaci kiñcanat’ asmiṃ na ca mama kvacani kismiñci kiñcanat’ atthi)” (M II 263).19 |
Kathaṃ? |
How? |
Ayañhi nāhaṃ kvacanīti kvaci attānaṃ na passati. |
54.(i) This [meditator, thinking] I … not anywhere (nāhaṃ kvacani), does not see a self anywhere; |
Kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati. |
(ii) [Thinking] am … anyone’s owning (kassaci kiñcanat’ asmiṃ), he does not see a self of his own to be inferred in another’s owning; |
Bhātiṭṭhānevā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ, parikkhāraṭṭhāne vā parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. |
the meaning is that he does not see [a self of his own] deducible by conceiving a brother [to own it] in the case of a brother,20 a friend [to own it] in the case of a friend, or a chattel [to own it] in the case of a chattel; |
Na ca mama kvacanīti ettha mama-saddaṃ tāva ṭhapetvā na ca kvacanīti parassa ca attānaṃ kvaci napassatīti ayamattho. |
(iii) [As regards the phrase] nor … anywhere my (na ca mama kvacani), leaving aside the word my (mama) here for the moment, [the words] nor anywhere (na ca kvacani) [means that] he does not21 see another’s self anywhere; |
Idāni mama-saddaṃ āharitvā mama kismiñci kiñcanatatthīti so parassa attā mama kismiñci kiñcanabhāve atthīti na passatīti. |
(iv) Now, bringing in the word my (mama), [we have] is there … my owning in anyone (mama kismiñci kiñcanat’ atthi): he does not see thus, “Another’s self exists owing to some state of my owning22 [of it]”; |
Attano bhātiṭṭhāne vā bhātaraṃ, sahāyaṭṭhāne vā sahāyaṃ parikkhāraṭṭhāne vā parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. |
the meaning is that he does not see in any instance another’s self deducible owing to this fact of his owning a brother in the case of a brother, a friend in the case of a friend, chattel in the case of a chattel. |
Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati. |
So (i) he sees no self anywhere [of his own]; (ii) nor does he see it as deducible in the fact of another’s owning; (iii) nor does he see another’s self; (iv) nor does he see that as deducible in the fact of his own owning.23 |
Tasmānena catukoṭikā suññatā pariggahitā hotīti. |
This is how he discerns voidness in the quadruple logical relation. |
761.Evaṃ catukoṭikaṃ suññataṃ pariggahetvā puna chahākārehi suññataṃ pariggaṇhāti. |
55. Having discerned voidness in the quadruple logical relation in this way, he discerns voidness again in six modes. |
Kathaṃ? |
How? |
Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā - pe - mano suñño. |
Eye (i) is void of self, (ii) or of the property of a self, (iii) or of permanence, (iv) or of lastingness, (v) or of eternalness, (vi) or of non-subjectness to change; … mind … |
Rūpā suññā - pe - dhammā suññā. |
visible data … mental data … |
Cakkhuviññāṇaṃ - pe - manoviññāṇaṃ. |
eye-consciousness … mind-consciousness … |
Cakkhusamphassoti evaṃ yāva jarāmaraṇā nayo netabbo. |
mind-contact … (Nidd II 187 (Se); Nidd II 279 (Ee); cf.S IV 54) and this should be continued as far as ageing-and- death (see XX.9). |
762.Evaṃ chahākārehi suññataṃ pariggahetvā puna aṭṭhahākārehi pariggaṇhāti. |
56. Having discerned voidness in the six modes in this way, he discerns it again in eight modes, |
Seyyathidaṃ – rūpaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
that is to say: “Materiality has no core, is coreless, without core, as far as concerns (i) any core of permanence, or (ii) core of lastingness, or (iii) core of pleasure, or (iv) core of self, or as far as concerns (v) what is permanent, or (vi) what is lasting, or (vii) what is eternal, or (viii) what is not subject to change. |
Vedanā… saññā… saṅkhārā… viññāṇaṃ… cakkhu - pe - jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā dhuvasārasārena vā sukhasārasārena vā attasārasārena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. |
Feeling … perception … formations … consciousness … eye … (etc., see XX.9) … ageing-and-death has no core, is coreless, without a core, as far as concerns any core of permanence, or core of lastingness, or core of pleasure, or core of self, or as far as concerns what is permanent, or what is lasting, or what is eternal, or what is not subject to change. |
Yathā naḷo asāro nissāro sārāpagato. |
Just as a reed has no core, is coreless, without core; |
Yathā eraṇḍo… yathā udumbaro… yathā setavaccho… yathā pāḷibhaddako… yathā pheṇapiṇḍo… yathā udakabubbuḷaṃ… yathā marīci… yathā kadalikkhandho… yathā māyā asārā nissārā sārāpagatā, evameva rūpaṃ - pe - jarāmaraṇaṃ asāraṃ nissāraṃ sārāpagataṃ niccasārasārena vā - pe - avipariṇāmadhammena vāti (cūḷani. mogharājamāṇavapucchāniddesa 88). |
just as a castor-oil plant, an udumbara (fig) tree, a setavaccha tree, a pāḷibhaddaka tree, a lump of froth, a bubble on water, a mirage, a plantain trunk, a conjuring trick, has no core, is coreless, without core, so too materiality …(etc) … ageing-and-death has no core … or what is subject to change” (Nidd II 184–85 (Se); Nidd II 278–89 (Ee)). |
763.So evaṃ aṭṭhahākārehi suññataṃ pariggahetvā puna dasahākārehi pariggaṇhāti, rūpaṃ rittato passati. |
57.Having discerned voidness in eight modes in this way, he discerns it again in ten modes. How? “He sees materiality as empty, |
Tucchato… suññato… anattato… anissariyato… akāmakāriyato… alabbhanīyato… avasavattakato… parato… vivittato passati. |
as vain, as not-self, as having no Overlord, as incapable of being made into what one wants, as incapable of being had [as one wishes], as insusceptible to the exercise of mastery, as alien, as secluded [from past and future]. |
Vedanaṃ - pe - viññāṇaṃ rittato - pe - vivittato passatīti. |
He sees feeling … (etc.) … consciousness as empty, … as secluded”24 (Nidd II 279 (Ee)). |
764.Evaṃ dasahākārehi suññataṃ pariggahetvā puna dvādasahākārehi pariggaṇhāti. |
58.Having discerned voidness in ten modes in this way, he discerns it again in twelve modes, |
Seyyathidaṃ – rūpaṃ na satto, na jīvo, na naro, na māṇavo, na itthī, na puriso, na attā, na attaniyaṃ. |
that is to say: “Materiality is no living being,25 no soul, no human being, no man, no female, no male, no self, no property of a self, |
Nāhaṃ, na mama, na aññassa, na kassaci. |
not I, not mine, not another’s, not anyone’s. |
Vedanā - pe - viññāṇaṃ na kassacīti (cūḷani. mogharājamāṇavapucchāniddesa 88). |
Feeling … (etc.) … consciousness … not anyone’s (Nidd II 186 (Se); Nidd II 280 (Ee)). |
765.Evaṃ dvādasahākārehi suññataṃ pariggaṇhitvā puna tīraṇapariññāvasena dvācattālīsāya ākārehi suññataṃ pariggaṇhāti, rūpaṃ aniccato… dukkhato… rogato… gaṇḍato… sallato… aghato… ābādhato… parato… palokato… ītito… upaddavato… bhayato… upasaggato… calato… pabhaṅguto… addhuvato… atāṇato… aleṇato… asaraṇato… asaraṇībhūtato… rittato… tucchato… suññato… anattato… anassādato… ādīnavato… vipariṇāmadhammato… assārakato… aghamūlato… vadhakato… vibhavato… sāsavato… saṅkhatato… mārāmisato… jātidhammato… jarādhammato… byādhidhammato… maraṇadhammato… sokaparidevadukkhadomanassaupāyāsadhammato… samudayato… atthaṅgamato… anassādato … ādīnavato… nissaraṇato passati. |
59. Having discerned voidness in twelve modes in this way, he discerns it again in forty-two modes through full-understanding as investigating. He sees materiality as impermanent, as painful, as a disease, a tumour, a dart, a calamity, an affliction, as alien, as disintegrating, a plague, a disaster, a terror, a menace, as fickle, perishable, unenduring, as no protection, no shelter, no refuge, as unfit to be a refuge, as empty, vain, void, not-self, as without satisfaction,26 as a danger, as subject to change, as having no core, as the root of calamity, as murderous, as due to be annihilated, as subject to cankers, as formed, as Māra’s bait, as subject to birth, subject to ageing, subject to illness, subject to death, subject to sorrow, lamentation, pain, grief and despair; as arising, as departing; as danger,27 as (having an) escape. |
Vedanaṃ - pe - viññāṇaṃ aniccato - pe - nissaraṇato passati. |
He sees feeling … (etc.) … consciousness … as (having an) escape (cf. Paṭis II 238). |
Vuttampi cetaṃ – "rūpaṃ aniccato - pe - nissaraṇato passanto suññato lokaṃ avekkhati. |
60. And this is said too:28 “When he sees materiality as impermanent … as (having an) escape, he looks upon the world as void. |
Vedanaṃ - pe - viññāṇaṃ aniccato - pe - nissaraṇato passanto suññato lokaṃ avekkhati". |
When he sees feeling … (etc.) … consciousness as impermanent … as (having an) escape, he looks upon the world as void.” |
"Suññato lokaṃ avekkhassu, mogharāja sadā sato; |
“Let him look on the world as void: Thus, Mogharāja, always mindful, |
Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā; |
He may escape the clutch of death By giving up belief in self. |
Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī"ti. (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddesa 88); |
For King Death cannot see the man That looks in this way on the world”29 |
766.Evaṃ suññato disvā tilakkhaṇaṃ āropetvā saṅkhāre pariggaṇhanto bhayañca nandiñca vippahāya saṅkhāresu udāsīno ahosi majjhatto, ahanti vā mamanti vā na gaṇhāti vissaṭṭhabhariyo viya puriso. |
61.When he has discerned formations by attributing the three characteristics to them and seeing them as void in this way, he abandons both terror and delight, he becomes indifferent to them and neutral, he neither takes them as “I” nor as mine,” he is like a man who has divorced his wife. |
Yathā nāma purisassa bhariyā bhaveyya iṭṭhā kantā manāpā, so tāya vinā muhuttampi adhivāsetuṃ na sakkuṇeyya, ativiya naṃ mamāyeyya, so taṃ itthiṃ aññena purisena saddhiṃ ṭhitaṃ vā nisinnaṃ vā kathentiṃ vā hasantiṃ vā disvā kupito assa anattamano, adhimattaṃ domanassaṃ paṭisaṃvedeyya. |
62.Suppose a man were married to a lovely, desirable, charming wife and so deeply in love with her as to be unable to bear separation from her for a moment. He would be disturbed and displeased to see her standing or sitting or talking or laughing with another man, and would be very unhappy; |
So aparena samayena tassā itthiyā dosaṃ disvā muñcitukāmo hutvā taṃ vissajjeyya, na naṃ mamāti gaṇheyya. |
but later, when he had found out the woman’s faults, and wanting to get free, had divorced her, he would no more take her as “mine”; |
Tato paṭṭhāya taṃ yenakenaci saddhiṃ yaṃkiñci kurumānaṃ disvāpi neva kuppeyya, na domanassaṃ āpajjeyya, aññadatthu udāsīnova bhaveyya majjhatto. |
and thereafter, even though he saw her doing whatever it might be with whomsoever it might be, he would not be disturbed or displeased, but would on the contrary be indifferent and neutral. |
Evamevāyaṃ sabbasaṅkhārehi muñcitukāmo hutvā paṭisaṅkhānupassanāya saṅkhāre pariggaṇhanto ahaṃ mamāti gahetabbaṃ adisvā bhayañca nandiñca vippahāya sabbasaṅkhāresu udāsīno hoti majjhatto. |
So too this [meditator], wanting to get free from all formations, discerns formations by the contemplation of reflection; then, seeing nothing to be taken as “I” or “mine,” he abandons both terror and delight and becomes indifferent and neutral towards all formations. |
Tassa evaṃ jānato evaṃ passato tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati, upekkhā vā pāṭikulyatā vā saṇṭhāti. |
63.When he knows and sees thus, his heart retreats, retracts and recoils from the three kinds of becoming, the four kinds of generation, the five kinds of destiny, the seven stations of consciousness, and the nine abodes of beings; his heart no longer goes out to them. Either equanimity or repulsiveness is established. |
Seyyathāpi nāma padumapalāse īsakapoṇe udakaphusitāni patilīyanti patikuṭanti pativattanti na sampasāriyanti, evameva - pe - seyyathāpi nāma kukkuṭapattaṃ vā nahārudaddulaṃ vā aggimhi pakkhittaṃ patilīyati patikuṭati pativattati na sampasāriyati (a. ni. 7.49), evameva tassa tīsu bhavesu cittaṃ - pe - upekkhā vā pāṭikulyatā vā saṇṭhāti. |
Just as water drops retreat, retract and recoil on a lotus leaf that slopes a little and do not spread out, so too his heart … And just as a fowl’s feather or a shred of sinew thrown on a fire retreats, retracts and recoils, and does not spread out, so too his heart retreats, retracts and recoils from the three kinds of becoming … Either equanimity or repulsiveness is established. |
Iccassa saṅkhārupekkhāñāṇaṃ nāma uppannaṃ hoti. |
In this way there arises in him what is called knowledge of equanimity about formations. |
767.Taṃ panetaṃ sace santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. |
64. But if this [knowledge] sees Nibbāna, the state of peace, as peaceful, it rejects the occurrence of all formations and enters only into Nibbāna. |
No ce nibbānaṃ santato passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati sāmuddikānaṃ disākāko viya. |
If it does not see Nibbāna as peaceful, it occurs again and again with formations as its object, like the sailors’ crow. |
Sāmuddikā kira vāṇijakā nāvaṃ ārohantā disākākaṃ nāma gaṇhanti, te yadā nāvā vātakkhittā videsaṃ pakkhandati, tīraṃ na paññāyati, tadā disākākaṃ vissajjenti. |
65.When traders board a ship, it seems, they take with them what is called a land-finding crow. When the ship gets blown off its course by gales and goes adrift with no land in sight, then they release the land-finding crow. |
So kūpakayaṭṭhito ākāsaṃ laṅghitvā sabbā disā ca vidisā ca anugantvā sace tīraṃ passati, tadabhimukhova gacchati. |
It takes off from the mast-head,30 and after exploring all the quarters, if it sees land, it flies straight in the direction of it; |
No ce passati, punappunaṃ āgantvā kūpakayaṭṭhiṃyeva allīyati. |
if not, it returns and alights on the mast-head. |
Evameva sace saṅkhārupekkhāñāṇaṃ santipadaṃ nibbānaṃ santato passati, sabbaṃ saṅkhārappavattaṃ vissajjetvā nibbānameva pakkhandati. |
So too, if knowledge of equanimity about formations sees Nibbāna, the state of peace, as peaceful, it rejects the occurrence of all formations and enters only into Nibbāna. |
No ce passati, punappunaṃ saṅkhārārammaṇameva hutvā pavattati. |
If it does not see it, it occurs again and again with formations as its object. |
Tadidaṃ suppagge piṭṭhaṃ vaṭṭayamānaṃ viya. |
as though sifting flour on the edge of a tray, |
Nibbaṭṭitakappāsaṃ vihanamānaṃ viya nānappakārato saṅkhāre pariggahetvā bhayañca nandiñca pahāya saṅkhāravicinane majjhattaṃ hutvā tividhānupassanāvasena tiṭṭhati. |
6. Now, after discerning formations in the various modes,6 (as above) as though carding cotton from which the seeds have been picked out,31 and after abandoning terror and delight, and after becoming neutral in the investigation of formations, he still persists in the triple contemplation. |
Evaṃ tiṭṭhamānaṃ tividhavimokkhamukhabhāvaṃ āpajjitvā sattaariyapuggalavibhāgāya paccayo hoti. |
And in so doing, this [insight knowledge] enters upon the state of the triple gateway to liberation, and it becomes a condition for the classification of noble persons into seven kinds. |
768.Tatridaṃ tividhānupassanāvasena pavattanato tiṇṇaṃ indriyānaṃ ādhipateyyavasena tividhavimokkhamukhabhāvaṃ āpajjati nāma. |
It enters upon the state of the triple gateway to liberation now with the predominance of [one of] three faculties according as the contemplation occurs in [one of] the three ways.32 |
Tisso hi anupassanā tīṇi vimokkhamukhānīti vuccanti. |
67.For it is the three contemplations that are called the three gateways to liberation, |
Yathāha – |
according as it is said: |
"Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti, sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya, animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya, appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya, suññatāya ca dhātuyā cittasampakkhandanatāya, imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattantī"ti (paṭi. ma. 1.219). |
“But these three gateways to liberation lead to the outlet from the world, [that is to say,] (i) to the seeing of all formations as limited and circumscribed and to the entering of consciousness into the signless element, (ii) to the stirring up of the mind with respect to all formations and to the entering of consciousness into the desireless element, (iii) to the seeing of all things (dhamma) as alien and to the entering of consciousness into the voidness element. These three gateways to liberation lead to the outlet from the world” (Paṭis II 48).33 |
Tattha paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. |
68. Herein, as limited and circumscribed [means] both as limited by rise and fall and as circumscribed by them; |
Aniccānupassanaṃ hi "udayato pubbe saṅkhārā natthī"ti paricchinditvā tesaṃ gatiṃ samannesamānaṃ "vayato paraṃ na gacchanti, ettheva antaradhāyantī"ti parivaṭumato samanupassati. |
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.” |
Manosamuttejanatāyāti cittasaṃvejanatāya. |
To the stirring up of the mind: by giving consciousness a sense of urgency; |
Dukkhānupassanena hi saṅkhāresu cittaṃ saṃvejeti. |
for with the contemplation of pain consciousness acquires a sense of urgency with respect to formations. |
Parato samanupassanatāyāti "nāhaṃ, na mamā"ti evaṃ anattato samanupassanatāya. |
To the seeing … as alien: to contemplating them as not- self thus: “Not I,” “Not mine.” |
Iti imāni tīṇi padāni aniccānupassanādīnaṃ vasena vuttānīti veditabbāni. |
69.So these three clauses should be understood to express the contemplations of impermanence, and so on. |
Teneva tadanantare pañhavissajjane vuttaṃ – "aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti. |
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. |
Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhahanti. |
When he brings them to mind as painful, formations appear as a terror. |
Anattato manasikaroto suññato saṅkhārā upaṭṭhahantī"ti (paṭi. ma. 1.219). |
When he brings them to mind as not-self, formations appear as void” (Paṭis II 48). |
769.Katame pana te vimokkhā, yesaṃ imāni anupassanāni mukhānīti? |
70.What are the liberations to which these contemplations are the gateways? |
Animitto, appaṇihito, suññatoti ete tayo. |
They are these three, namely, the signless, the desireless, and the void. |
Vuttaṃ hetaṃ "aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. |
For this is said: “When one who has great resolution brings [formations] to mind as impermanent, he acquires the signless liberation. |
Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. |
When one who has great tranquillity brings [them] to mind as painful, he acquires the desireless liberation. |
Anattato manasikaronto vedabahulo suññatavimokkhaṃ paṭilabhatī"ti (paṭi. ma. 1.223). |
When one who has great wisdom brings [them] to mind as not-self, he acquires the void liberation” (Paṭis II 58). |
Ettha ca animitto vimokkhoti animittākārena nibbānaṃ ārammaṇaṃ katvā pavatto ariyamaggo. |
71.And here the signless liberation should be understood as the noble path that has occurred by making Nibbāna its object through the signless aspect. |
So hi animittāya dhātuyā uppannattā animitto. |
For that path is signless owing to the signless element having arisen, |
Kilesehi ca vimuttattā vimokkho. |
and it is a liberation owing to deliverance from defilements.34 |
Eteneva nayena appaṇihitākārena nibbānaṃ ārammaṇaṃ katvā pavatto appaṇihito. |
In the same way the path that has occurred by making Nibbāna its object through the desireless aspect is desireless. |
Suññatākārena nibbānaṃ ārammaṇaṃ katvā pavatto suññatoti veditabbo. |
And the path that has occurred by making Nibbāna its object through the void aspect is void. |
770.Yaṃ pana abhidhamme "yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati appaṇihitaṃ suññata"nti (dha. sa. 343 ādayo) evaṃ vimokkhadvayameva vuttaṃ, taṃ nippariyāyato vipassanāgamanaṃ sandhāya. |
72.But it is said in the Abhidhamma: “On the occasion when he develops the supramundane jhāna that is an outlet and leads to dispersal, having abandoned the field of [false] views with the reaching of the first grade, secluded from sense desires he enters upon and dwells in the first jhāna, which is desireless … is void,” (Dhs §510) thus mentioning only two liberations. This refers to the way in which insight arrives [at the path] and is expressed literally. |
Vipassanāñāṇaṃ hi kiñcāpi paṭisambhidāmagge – |
73.However, in the Paṭisambhidā insight knowledge is expressed as follows: |
"Aniccānupassanāñāṇaṃ niccato abhinivesaṃ muñcatīti suññato vimokkho. |
(i) “Knowledge of contemplation of impermanence is the void liberation since it liberates from interpreting [them] as permanent; |
Dukkhānupassanāñāṇaṃ sukhato abhinivesaṃ. |
knowledge of contemplation of pain is the void liberation since it liberates from interpreting them] as pleasant; |
Anattānupassanāñāṇaṃ attato abhinivesaṃ muñcatīti suññato vimokkho"ti (paṭi. ma. 1.229) evaṃ abhinivesaṃ muñcanavasena suññato vimokkhoti ca, |
knowledge of contemplation of not-self is the void liberation since it liberates from interpreting [them] as self” (Paṭis II 67). It is expressed firstly as the void liberation by its liberating from misinterpreting [formations] (above). |
"Aniccānupassanāñāṇaṃ niccato nimittaṃ muñcatīti animitto vimokkho. |
(ii) “Knowledge of contemplation of impermanence is the signless liberation since it liberates from the sign [of formations] as permanent; |
Dukkhānupassanāñāṇaṃ sukhato nimittaṃ, anattānupassanāñāṇaṃ attato nimittaṃ muñcatīti animitto vimokkho"ti (paṭi. ma. 1.229) evaṃ nimittaṃ muñcanavasena animitto vimokkhoti ca, |
knowledge of contemplation of pain is the signless liberation since it liberates from the sign [of formations] as pleasant; knowledge of contemplation of not-self is the signless liberation since it liberates from the sign [of formations] as self” (Paṭis II 68). Then it is expressed as the signless liberation by liberating from signs (above). |
"Aniccānupassanāñāṇaṃ niccato paṇidhiṃ muñcatīti appaṇihito vimokkho. |
(iii) “Knowledge of contemplation of impermanence is the desireless liberation since it liberates from desire [for formations] as permanent; |
Dukkhānupassanāñāṇaṃ sukhato paṇidhiṃ. |
knowledge of contemplation of pain is the desireless liberation since it liberates from the desire [for them] as pleasant; |
Anattānupassanāñāṇaṃ attato paṇidhiṃ muñcatīti appaṇihito vimokkho"ti (paṭi. ma. 1.229) evaṃ paṇidhiṃ muñcanavasena appaṇihito vimokkhoti ca – |
knowledge of contemplation of not-self is the desireless liberation since it liberates from the desire [for them] as self” (Paṭis II 68). Lastly as the desireless liberation by its liberating from desire |
Vuttaṃ. |
it is expressed (above). |
Tathāpi taṃ saṅkhāranimittassa avijahanato na nippariyāyena animittaṃ. |
But although stated in this way, insight knowledge is not literally signless because there is no abandoning of the sign of formations [as formed, here, as distinct from their sign as impermanent and so on]. |
Nippariyāyena pana suññatañceva appaṇihitañca. |
It is however literally void and desireless. |
Tassa ca āgamanavasena ariyamaggakkhaṇe vimokkho uddhaṭo. |
And it is at the moment of the noble path that the liberation is distinguished, and that is done according to insight knowledge’s way of arrival at the path.35 |
Tasmā appaṇihitaṃ suññatanti vimokkhadvayameva vuttanti veditabbaṃ. |
That, it should be understood, is why only two liberations are stated [in the Abhidhamma], namely, the desireless and the void. |
Ayaṃ tāvettha vimokkhakathā. |
This, firstly, is the treatise on the liberations here. |
771.Yaṃ pana vuttaṃ "sattaariyapuggalavibhāgāya paccayo hotī"ti, tattha saddhānusārī, saddhāvimutto, kāyasakkhi, ubhatobhāgavimutto, dhammānusārī, diṭṭhippatto, paññāvimuttoti ime tāva satta ariyapuggalā, tesaṃ vibhāgāya idaṃ saṅkhārupekkhāñāṇaṃ paccayo hoti. |
74. It was said above, “It becomes a condition for the classification of noble persons into seven kinds.” (§66) Herein, there are firstly these seven kinds of noble person: (1) the faith devotee, (2) one liberated by faith, (3) the body witness, (4) the both-ways liberated, (5) the Dhamma devotee, (6) one attained to vision, and (7) one liberated by understanding. This knowledge of equanimity about formations is a condition for their being placed as these seven classes. |
772.Yo hi aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe saddhānusārī hoti. |
75. When a man brings [formations] to mind as impermanent and, having great resolution, acquires the faith faculty, (1) he becomes a faith devotee at the moment of the stream-entry path; |
Sesesu sattasu ṭhānesu saddhāvimutto. |
and in the other seven instances [that is, in the three higher paths and the four fruitions] he becomes (2) one liberated by faith. |
773.Yo pana dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati, so sabbattha kāyasakkhi nāma hoti. |
When a man brings [them] to mind as painful and, having great tranquillity, acquires the faculty of concentration, (3) he is called a body witness in all eight instances. |
Arūpajjhānaṃ pana patvā aggaphalappatto ubhatobhāgavimutto nāma hoti. |
(4) He is called both-ways liberated when he has reached the highest fruition after also reaching the immaterial jhānas. |
774.Yo pana anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati, so sotāpattimaggakkhaṇe dhammānusārī hoti. |
When a man brings [them] to mind as not-self and, having great wisdom, acquires the faculty of understanding, he becomes (5) a Dhamma devotee at the moment of the stream-entry path; |
Chasu ṭhānesu diṭṭhippatto aggaphale paññāvimuttoti. |
(6) in the next six instances he becomes one attained to vision; and (7) in the case of the highest fruition he becomes one liberated by understanding. |
775.Vuttaṃ hetaṃ – |
76. (1) This is said: |
"Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. |
“When he brings [formations] to mind as impermanent, the faith faculty is in excess in him. |
Saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati, tena vuccati saddhānusārī"ti. |
With the faith faculty in excess he acquires the stream-entry path. Hence he is called a ’faith devotee’” (Paṭis II 53). |
Tathā "aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti, tena vuccati saddhāvimutto"tiādi (paṭi. ma. 1.221). |
Likewise, (2) “When he brings [formations] to mind as impermanent, the faith faculty is in excess in him. With the faith faculty in excess the fruition of stream- entry is realized. Hence he is called ‘one liberated by faith’” (Paṭis II 53). |
776.Aparampi vuttaṃ – |
77.It is said further: |
"Saddahanto vimuttoti saddhāvimutto. |
“[At the moment of the first path:] (2) he has been liberated by having faith (saddahanto vimutto), thus he is one liberated by faith; |
Phuṭṭhantaṃ sacchikatoti kāyasakkhi. |
(3) he has realized [Nibbāna] by experiencing, thus he is a body witness; |
Diṭṭhantaṃ pattoti diṭṭhippatto. |
(6) he has attained [Nibbāna] by vision, thus he is one attained to vision. |
Saddahanto vimuccatīti saddhāvimutto. |
[At the moments of the three remaining paths:] (2) he is liberated by faith (saddahanto vimuccati), thus he is one liberated by faith; |
Jhānaphassaṃ paṭhamaṃ phusati pacchā nirodhaṃ nibbānaṃ sacchikarotīti kāyasakkhi. |
(3) he first experiences the experience of jhāna and afterwards realizes cessation, Nibbāna, thus he is a body witness; |
'Dukkhā saṅkhārā, sukho nirodho'ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phusitaṃ paññāyāti diṭṭhippatto"ti (paṭi. ma. 1.221). |
(6) it is known, seen, recognized, realized, and experienced with understanding, that formations are painful and cessation is bliss-(sukha), thus he is one attained to vision” (Paṭis II 52). |
777.Itaresu pana catūsu saddhaṃ anusarati, saddhāya vā anusarati gacchatīti saddhānusārī. |
78.As to the remaining four, however, the word meaning should be understood thus: (1) he follows (anusarati) faith, thus he is a faith devotee (saddhānusāri); or he follows, he goes, by means of faith, thus he is a faith devotee. |
Tathā paññāsaṅkhātaṃ dhammaṃ anusarati, dhammena vā anusaratīti dhammānusārī. |
(5) Likewise, he follows the Dhamma called understanding, or he follows by means of the Dhamma, thus he is a Dhamma devotee. |
Arūpajjhānena ceva ariyamaggena cāti ubhatobhāgena vimuttoti ubhatobhāgavimutto. |
(4) He is liberated in both ways, by immaterial jhāna and the noble path, thus he is both-ways liberated. |
Pajānanto vimuttoti paññāvimuttoti evaṃ vacanattho veditabboti. |
(7) Understanding, he is liberated, thus he is one liberated by understanding. |
Saṅkhārupekkhāñāṇaṃ. |
|
778.Taṃ panetaṃ purimena ñāṇadvayena atthato ekaṃ. |
79.This [knowledge of equanimity about formations] is the same in meaning as the two kinds that precede it. |
Tenāhu porāṇā – "idaṃ saṅkhārupekkhāñāṇaṃ ekameva tīṇi nāmāni labhati, heṭṭhā muñcitukamyatāñāṇaṃ nāma jātaṃ, majjhe paṭisaṅkhānupassanāñāṇaṃ nāma, ante ca sikhāppattaṃ saṅkhārupekkhāñāṇaṃ nāma". |
Hence the Ancients said: “This knowledge of equanimity about formations is one only and has three names. At the outset it has the name of knowledge of desire for deliverance. In the middle it has the name knowledge of reflection. At the end, when it has reached its culmination, it is called knowledge of equanimity about formations.” |
779.Pāḷiyampi vuttaṃ – |
|
"Kathaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ? |
80.“How is it that understanding of desire for deliverance, of reflection, and of composure is knowledge of the kinds of equanimity about formations? |
Uppādaṃ muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. |
Understanding of desire for deliverance, of reflection, and composure [occupied with] arising is knowledge of equanimity about formations. |
Pavattaṃ - pe - nimittaṃ - pe - upāyāsaṃ muñcitukamyatāpaṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. |
Understanding of desire for deliverance, of reflection, and of composure [occupied with] occurrence … the sign … (etc., see §37) |
Uppādo dukkhanti - pe - bhayanti - pe - sāmisanti - pe - uppādo saṅkhārāti - pe - upāyāso saṅkhārāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā paññā saṅkhārupekkhāsu ñāṇa"nti (paṭi. ma. 1.54). |
… with despair is knowledge of equanimity about formations” (Paṭis I 60f.). |
780.Tattha muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā cāti muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā. |
81. Herein, the compound muñcitukamyatā-paṭisaṅkhā-santiṭṭhanā (“consisting in desire for deliverance, in reflection, and in composure”) should be resolved into muñcitukamyatā ca sā paṭisaṅkhā ca santiṭṭhanā ca. |
Iti pubbabhāge nibbidāñāṇena nibbinnassa uppādādīni pariccajitukāmatā muñcitukāmatā. |
So in the first stage it is desire to give up, the desire to be delivered from, arising, etc., in one who has become dispassionate by knowledge of dispassion that is desire for deliverance. |
Muñcanassa upāyakaraṇatthaṃ majjhe paṭisaṅkhānaṃ paṭisaṅkhā. |
It is reflection in the middle stage for the purpose of finding a means to deliverance that is reflection. |
Muñcitvā avasāne ajjhupekkhanaṃ santiṭṭhanā. |
It is equanimous onlooking in the end stage on being delivered that is composure. |
Yaṃ sandhāya "uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti saṅkhārupekkhā"tiādi (paṭi. ma. 1.54) vuttaṃ. |
It is said with reference to this: “Arising is formations; he looks with equanimity on those formations; thus it is equanimity about formations” (Paṭis I 61), and so on. |
Evaṃ ekamevidaṃ ñāṇaṃ. |
So this is only one kind of knowledge. |
781.Apica imāyapi pāḷiyā idaṃ ekamevāti veditabbaṃ. |
82.Furthermore, it may be understood that this is so from the following text; |
Vuttaṃ hetaṃ – "yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nāna"nti (paṭi. ma. 1.227). |
for this is said: “Desire for deliverance, and contemplation of reflection, and equanimity about formations: these things are one in meaning and only the letter is different” (Paṭis II 64). |
782.Evaṃ adhigatasaṅkhārupekkhassa pana imassa kulaputtassa vipassanā sikhāppattā vuṭṭhānagāminī hoti. |
83.Now, when this clansman has reached equanimity about formations thus, his insight has reached its culmination and leads to emergence. |
Sikhāppattā vipassanāti vā vuṭṭhānagāminīti vā saṅkhārupekkhādiñāṇattayasseva etaṃ nāmaṃ. |
“Insight that has reached culmination” or “insight leading to emergence” are names for the three kinds of knowledge beginning with equanimity about formations, [that is, equanimity about formations, conformity, and change-of-lineage]. |
Sā hi sikhaṃ uttamabhāvaṃ pattattā sikhāppattā. |
It has “reached its culmination” because it has reached the culminating final stage. |
Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī. |
It is called “leading to emergence” because it goes towards emergence. |
Vuṭṭhānaṃ vuccati bahiddhānimittabhūtato abhiniviṭṭhavatthuto ceva ajjhattapavattato ca vuṭṭhahanato maggo, taṃ gacchatīti vuṭṭhānagāminī, maggena saddhiṃ ghaṭiyatīti attho. |
The path is called “emergence” because it emerges externally from the objective basis interpreted as a sign and also internally from occurrence [of defilement].36 It goes to that, thus it leads to emergence; the meaning is that it joins with the path. |
783.Tatrāyaṃ abhinivesavuṭṭhānānaṃ āvibhāvatthāya mātikā – ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti, ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā bahiddhā vuṭṭhāti, bahiddhā abhinivisitvā ajjhattā vuṭṭhāti, rūpe abhinivisitvā rūpā vuṭṭhāti, rūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā arūpā vuṭṭhāti, arūpe abhinivisitvā rūpā vuṭṭhāti, ekappahārena pañcahi khandhehi vuṭṭhāti, aniccato abhinivisitvā aniccato vuṭṭhāti, aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti, dukkhato abhinivisitvā dukkhato, aniccato, anattato vuṭṭhāti, anattato abhinivisitvā anattato, aniccato, dukkhato vuṭṭhāti. |
84. Herein, for the purpose of clarification there is this list of the kinds of emergence classed according to the manner of interpreting: (1) after interpreting the internal37 it emerges from the internal, (2) after interpreting the internal it emerges from the external, (3) after interpreting the external it emerges from the external, (4) after interpreting the external it emerges from the internal; (5) after interpreting the material it emerges from the material, (6) after interpreting the material it emerges from the immaterial, (7) after interpreting the immaterial it emerges from the immaterial, (8) after interpreting the immaterial it emerges from the material; (9) it emerges at one stroke from the five aggregates; (10) after interpreting as impermanent it emerges from the impermanent, (11) after interpreting as impermanent it emerges from the painful, (12) after interpreting as impermanent it emerges from the not-self; (13) after interpreting as painful it emerges from the painful, (14) after interpreting as painful it emerges from the impermanent, (15) after interpreting as painful it emerges from the not-self, (16) after interpreting as not-self it emerges from the not-self, (17) after interpreting as not-self it emerges from the impermanent, (18) after interpreting as not-self it emerges from the painful. |
784.Kathaṃ? |
How? |
Idhekacco āditova ajjhattasaṅkhāresu abhinivisati, abhinivisitvā te passati. |
85.Here (1) someone does his interpreting at the start with his own internal formations. After interpreting them he sees them. |
Yasmā pana na suddhaajjhattadassanamatteneva maggavuṭṭhānaṃ hoti, bahiddhāpi daṭṭhabbameva, tasmā parassa khandhepi anupādiṇṇasaṅkhārepi aniccaṃ dukkhamanattāti passati. |
But emergence of the path does not come about through seeing the bare internal only since the external must be seen too, so he sees that another’s aggregates, as well as unclung-to formations [inanimate things], are impermanent, painful, not-self. |
So kālena ajjhattaṃ sammasati, kālena bahiddhā. |
At one time he comprehends the internal and at another time the external. |
Tassevaṃ sammasato ajjhattaṃ sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati. |
As he does so, insight joins with the path while he is comprehending the internal. |
Ayaṃ ajjhattaṃ abhinivisitvā ajjhattā vuṭṭhāti nāma. |
It is said of him that “after interpreting the internal it emerges from the internal.” |
Sace panassa bahiddhā sammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ ajjhattaṃ abhinivisitvā bahiddhā vuṭṭhāti nāma. |
(2) If his insight joins with the path at the time when he is comprehending the external, it is said of him that “after interpreting the internal it emerges from the external.” |
Esa nayo bahiddhā abhinivisitvā bahiddhā ca ajjhattā ca vuṭṭhānepi. |
(3) Similarly in the case of “after interpreting the external it emerges from the external,” and (4) “from the internal.” |
785.Aparo āditova rūpe abhinivisati, abhinivisitvā bhūtarūpañca upādārūpañca rāsiṃ katvā passati. |
86.(5) Another does his interpreting at the start with materiality. When he has done that, he sees the materiality of the primaries and the materiality derived from them all together. |
Yasmā pana na suddharūpadassanamatteneva vuṭṭhānaṃ hoti, arūpampi daṭṭhabbameva. |
But emergence does not come about through the seeing of bare materiality only since the immaterial must be seen too, |
Tasmā taṃ rūpaṃ ārammaṇaṃ katvā uppannaṃ vedanaṃ saññaṃ saṅkhāre viññāṇañca "idaṃ arūpa"nti arūpaṃ passati. |
so he sees as the immaterial [mentality] the feeling, perception, formations and consciousness that have arisen by making that materiality their object. |
So kālena rūpaṃ sammasati, kālena arūpaṃ. |
At one time he comprehends the material and at another the immaterial. |
Tassevaṃ sammasato rūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ rūpe abhinivisitvā rūpā vuṭṭhāti nāma. |
As he does so, insight joins with the path while he is comprehending materiality. It is said of him that “after interpreting the material it emerges from the material.” |
Sace panassa arūpasammasanakāle vipassanā maggena saddhiṃ ghaṭiyati, ayaṃ arūpe abhinivisitvā arūpā vuṭṭhāti nāma. |
(6) But if his insight joins with the path at the time when he is comprehending the immaterial, it is said of him that “after interpreting the material it emerges from the immaterial.” |
Esa nayo arūpe abhinivisitvā arūpā ca rūpā ca vuṭṭhānepi. |
(7) Similarly in the case of “after interpreting the immaterial it emerges from the immaterial,” and (8) “from the material.” |
786."Yaṃkiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma"nti (dī. ni. 1.298) evaṃ abhinivisitvā evameva vuṭṭhānakāle pana ekappahārena pañcahi khandhehi vuṭṭhāti nāma. |
87. (9) When he has done his interpreting in this way, “All that is subject to arising is subject to cessation” (M I 380), and so too at the time of emergence, it is said that “it emerges at one stroke from the five aggregates.” |
787.Eko āditova aniccato saṅkhāre sammasati. |
88. (10) One man comprehends formations as impermanent at the start. |
Yasmā pana na aniccato sammasanamatteneva vuṭṭhānaṃ hoti, dukkhatopi anattatopi sammasitabbameva, tasmā dukkhatopi anattatopi sammasati. |
But emergence does not come about through mere comprehending as impermanent since there must be comprehension of them as painful and not-self too, so he comprehends them as painful and not-self. |
Tassevaṃ paṭipannassa aniccato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā aniccato vuṭṭhāti nāma. |
As he does so, emergence comes about while he is comprehending them as impermanent. It is said of him that “after interpreting as impermanent it emerges from the impermanent,” |
Sace panassa dukkhato anattato sammasanakāle vuṭṭhānaṃ hoti, ayaṃ aniccato abhinivisitvā dukkhato, anattato vuṭṭhāti nāma. |
(11)– (12) But if emergence comes about in him while he is comprehending them as painful … as not-self, then it is said that “after interpreting as impermanent it emerges from the painful … from the not-self.” |
Esa nayo dukkhato anattato abhinivisitvā sesavuṭṭhānesupi. |
Similarly in the cases of emergence after interpreting (13)–(15) as painful and (16)–(18) as not-self. |
788.Ettha ca yopi aniccato abhiniviṭṭho, yopi dukkhato, yopi anattato, vuṭṭhānakāle ca aniccato vuṭṭhānaṃ hoti. |
89. And whether they have interpreted [at the start] as impermanent or as painful or as not-self, when the time of emergence comes, if the emergence takes place [while contemplating] as impermanent, |
Tayopi janā adhimokkhabahulā honti, saddhindriyaṃ paṭilabhanti, animittavimokkhena vimuccanti, paṭhamamaggakkhaṇe saddhānusārino honti, sattasu ṭhānesu saddhāvimuttā. |
then all three persons acquire the faculty of faith since they have great resolution; they are liberated by the signless liberation, and so they become faith devotees at the moment of the first path; and in the remaining seven stages they are liberated by faith. |
Sace pana dukkhato vuṭṭhānaṃ hoti, tayopi janā passaddhibahulā honti, samādhindriyaṃ paṭilabhanti, appaṇihitavimokkhena vimuccanti, sabbattha kāyasakkhino honti. |
If the emergence is from the painful, then the three persons acquire the faculty of concentration since they have great tranquillity; they are liberated by the desireless liberation, and in all eight states they are body witnesses. |
Yassa panettha arūpajjhānaṃ pādakaṃ, so aggaphale ubhatobhāgavimutto hoti. |
Of them, the one who has an immaterial jhāna as the basis for his insight is, in the case of the highest fruition, both-ways liberated. |
Atha nesaṃ anattato vuṭṭhānaṃ hoti, tayopi janā vedabahulā honti, paññindriyaṃ paṭilabhanti, suññatavimokkhena vimuccanti, paṭhamamaggakkhaṇe dhammānusārino honti, chasu ṭhānesu diṭṭhippattā aggaphale paññāvimuttāti. |
And then if the emergence takes place [while contemplating] as not-self, the three persons acquire the faculty of understanding since they have great wisdom; they are liberated by the void liberation. They become Dhamma devotees at the moment of the first path. In the next six instances they become attained to vision. In the case of the highest fruit they are liberated by understanding. |
789.Idāni saddhiṃ purimapacchimañāṇehi imissā vuṭṭhānagāminiyā vipassanāya āvibhāvatthaṃ dvādasa upamā veditabbā. |
90.Now, twelve similes should be understood in order to explain this insight leading to emergence and the kinds of knowledge that precede and follow it. |
Tāsaṃ idaṃ uddānaṃ – |
Here is the list: |
"Vaggulī kaṇhasappo ca, gharaṃ go yakkhi dārako; |
(1) The fruit bat, (2) the black snake, and (3) the house, (4) The oxen, and(5) the ghoul, (6) the child, |
Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cā"ti. |
(7) Hunger, and (8) thirst, and (9) cold, and (10) heat, And (11) darkness, and (12) by poison, too. |
Imā ca upamā bhayatupaṭṭhānato pabhuti yattha katthaci ñāṇe ṭhatvā āharituṃ vaṭṭeyyuṃ. |
A pause can be made to bring in these similes anywhere among the kinds of knowledge from appearance as terror onwards. |
Imasmiṃ pana ṭhāne āhariyamānāsu bhayatupaṭṭhānato yāva phalañāṇaṃ sabbaṃ pākaṭaṃ hoti, tasmā idheva āharitabbāti vuttā. |
But if they are brought in here, then all becomes clear from appearance as terror up to fruition knowledge, which is why it was said that they should be brought in here.38 |
790.Vaggulīti ekā kira vaggulī "ettha pupphaṃ vā phalaṃ vā labhissāmī"ti pañcasākhe madhukarukkhe nilīyitvā ekaṃ sākhaṃ parāmasitvā na tattha kiñci pupphaṃ phalaṃ vā gayhupagaṃ addasa. |
91.1. The Fruit Bat. There was a fruit bat, it seems. She had alighted on a honey tree (madhuka) with five branches, thinking, “I shall find flowers or fruits here.” She investigated one branch but saw no flowers or fruits there worth taking. |
Yathā ca ekaṃ, evaṃ dutiyaṃ, tatiyaṃ, catutthaṃ. |
And as with the first so too she tried the second, the third, the fourth, |
Pañcamampi sākhaṃ parāmasitvā nāddasa. |
and the fifth, but saw nothing. |
Sā "aphalo vatāyaṃ rukkho, natthettha kiñci gayhupaga"nti tasmiṃ rukkhe ālayaṃ vissajjetvā ujukāya sākhāya āruyha viṭapantarena sīsaṃ nīharitvā uddhaṃ ulloketvā ākāse uppatitvā aññasmiṃ phalarukkhe nilīyati. |
She thought, “This tree is barren; there is nothing worth taking here,” so she lost interest in the tree. She climbed up on a straight branch, and poking her head through a gap in the foliage, she looked upwards, flew up into the air and alighted on another tree. |
Tattha vagguli viya yogāvacaro daṭṭhabbo, pañcasākho madhukarukkho viya pañcupādānakkhandhā, tattha vagguliyā nilīyanaṃ viya yogino khandhapañcake abhiniveso, tassā ekekaṃ sākhaṃ parāmasitvā kiñci gayhupagaṃ adisvā avasesasākhāparāmasanaṃ viya yogino rūpakkhandhaṃ sammasitvā tattha kiñci gayhupagaṃ adisvā avasesakkhandhasammasanaṃ, tassā "aphalo vatāyaṃ rukkho"ti rukkhe ālayavissajjanaṃ viya yogino pañcasupi khandhesu aniccalakkhaṇādidassanavasena nibbinnassa muñcitukamyatādiñāṇattayaṃ, tassā ujukāya sākhāya upari ārohanaṃ viya yogino anulomaṃ, sīsaṃ nīharitvā uddhaṃ ullokanaṃ viya gotrabhuñāṇaṃ, ākāse uppatanaṃ viya maggañāṇaṃ, aññasmiṃ phalarukkhe nilīyanaṃ viya phalañāṇaṃ. |
92.Herein, the meditator should be regarded as like the fruit bat. The five aggregates as objects of clinging are like the honey tree with the five branches. The meditator’s interpreting of the five aggregates is like the fruit bat’s alighting on the tree. His comprehending the materiality aggregate and, seeing nothing there worth taking, comprehending the remaining aggregates is like her trying each branch and, seeing nothing there worth taking, trying the rest. His triple knowledge beginning with desire for deliverance, after he has become dispassionate towards the five aggregates through seeing their characteristic of impermanence, etc., is like her thinking “This tree is barren; there is nothing worth taking here” and losing interest. His conformity knowledge is like her climbing up the straight branch. His change-of- lineage knowledge is like her poking her head out and looking upwards. His path knowledge is like her flying up into the air. His fruition knowledge is like her alighting on a different tree. |
791.Kaṇhasappupamā paṭisaṅkhāñāṇe vuttāva. |
93. 2. The Black Snake. This simile has already been given (§49). |
Upamāsaṃsandane panettha sappavissajjanaṃ viya gotrabhuñāṇaṃ, muñcitvā āgatamaggaṃ olokentassa ṭhānaṃ viya maggañāṇaṃ, gantvā abhayaṭṭhāne ṭhānaṃ viya phalañāṇanti ayaṃ viseso. |
But the application of the simile here is this. Change-of-lineage knowledge is like throwing the snake away. Path knowledge is like the man’s standing and looking back whence he had come after getting free from it. Fruition knowledge is like his standing in a place free from fear after he had got away. This is the difference. |
792.Gharanti gharasāmike kira sāyaṃ bhuñjitvā sayanaṃ āruyha niddaṃ okkante gharaṃ ādittaṃ, so pabujjhitvā aggiṃ disvā "bhīto sādhu vatassa sace aḍayhamāno nikkhameyya"nti olokayamāno maggaṃ disvā nikkhamitvā vegena khemaṭṭhānaṃ gantvā ṭhito. |
94. 3. The House. The owner of a house, it seems, ate his meal in the evening, climbed into his bed and fell asleep. The house caught fire. When he woke up and saw the fire, he was frightened. He thought, “It would be good if I could get out without getting burnt.” Looking round, he saw a way. Getting out, he quickly went away to a safe place and stayed there. |
Tattha gharasāmikassa bhuñjitvā sayanaṃ āruyha niddokkamanaṃ viya bālaputhujjanassa khandhapañcake "ahaṃ mamā"ti gahaṇaṃ. |
95. Herein, the foolish ordinary man’s taking the five aggregates as “I” and “mine” is like the house-owner’s falling asleep after he had eaten and climbed into bed. |
Pabujjhitvā aggiṃ disvā bhītakālo viya sammāpaṭipadaṃ paṭipajjitvā lakkhaṇaṃ disvā bhayatupaṭṭhānañāṇaṃ, nikkhamanamaggaṃ olokanaṃ viya muñcitukamyatāñāṇaṃ, maggadassanaṃ viya anulomaṃ, nikkhamanaṃ viya gotrabhuñāṇaṃ, vegena gamanaṃ viya maggañāṇaṃ, khemaṭṭhāne ṭhānaṃ viya phalañāṇaṃ. |
Knowledge of appearance as terror after entering upon the right way and seeing the three characteristics is like the time when the man was frightened on waking up and seeing the fire. Knowledge of desire for deliverance is like the man’s looking for a way out. Conformity knowledge is like the man’s seeing the way. Change-of-lineage is like the man’s going away quickly. Fruition knowledge is like his staying in a safe place. |
793.Goti ekassa kira kassakassa rattibhāge niddaṃ okkantassa vajaṃ bhinditvā goṇā palātā, so paccūsasamaye tattha gantvā olokento tesaṃ palātabhāvaṃ ñatvā anupadaṃ gantvā rañño goṇe addasa. |
96. 4. The Oxen. One night, it seems, while a farmer was sleeping his oxen broke out of their stable and escaped. When he went there at dawn and looked in, he found that they had escaped. Going to find them, he saw the king’s oxen. |
Te "mayhaṃ goṇā"ti sallakkhetvā āharanto pabhātakāle "na ime mayhaṃ goṇā, rañño goṇā"ti sañjānitvā "yāva maṃ 'coro aya'nti gahetvā rājapurisā na anayabyasanaṃ pāpenti, tāvadeva palāyissāmī"ti bhīto goṇe pahāya vegena palāyitvā nibbhayaṭṭhāne aṭṭhāsi. |
He thought that they were his and drove them back. When it got light, he recognized that they were not his but the king’s oxen. He was frightened. Thinking, “I shall escape before the king’s men seize me for a thief and bring me to ruin and destruction,” he abandoned the oxen. Escaping quickly, he stopped in a place free from fear. |
Tattha "mayhaṃ goṇā"ti rājagoṇānaṃ gahaṇaṃ viya bālaputhujjanassa "ahaṃ mamā"ti khandhānaṃ gahaṇaṃ, pabhāte "rājagoṇā"ti sañjānanaṃ viya yogino tilakkhaṇavasena khandhānaṃ "aniccā dukkhā anattā"ti sañjānanaṃ, bhītakālo viya bhayatupaṭṭhānañāṇaṃ, vissajjitvā gantukāmatā viya muñcitukamyatā, vissajjanaṃ viya gotrabhu, palāyanaṃ viya maggo, palāyitvā abhayadese ṭhānaṃ viya phalaṃ. |
97. Herein, the foolish ordinary man’s taking the five aggregates as “I” and “mine” is like the man’s taking the king’s oxen. The meditator’s recognizing the five aggregates as impermanent, painful, and not-self by means of the three characteristics is like the man’s recognizing the oxen as the king’s when it got light. Knowledge of appearance as terror is like the time when the man was frightened. Desire for deliverance is like the man’s desire to leave them and go away. Change-of-lineage is like the man’s actual leaving. The path is like his escaping. Fruition is like the man’s staying in a place without fear after escaping. |
794.Yakkhīti eko kira puriso yakkhiniyā saddhiṃ saṃvāsaṃ kappesi, sā rattibhāge "sutto aya"nti mantvā āmakasusānaṃ gantvā manussamaṃsaṃ khādati. |
98. 5. The Ghoul. A man went to live with a ghoul, it seems. At night, thinking he was asleep, she went to the place where the dead were exposed and ate human flesh. |
So "kuhiṃ esā gacchatī"ti anubandhitvā manussamaṃsaṃ khādamānaṃ disvā tassā amanussibhāvaṃ ñatvā "yāva maṃ na khādati, tāva palāyissāmī"ti bhīto vegena palāyitvā khemaṭṭhāne aṭṭhāsi. |
He wondered where she was going and followed her. When he saw her eating human flesh, he knew that she was a non-human being. He was frightened, and he thought, “I shall escape before she eats me.” Quickly escaping, he went to a safe place and stayed there. |
Tattha yakkhiniyā saddhiṃ saṃvāso viya khandhānaṃ "ahaṃ mamā"ti gahaṇaṃ, susāne manussamaṃsaṃ khādamānaṃ disvā "yakkhinī aya"nti jānanaṃ viya khandhānaṃ tilakkhaṇaṃ disvā aniccādibhāvajānanaṃ, bhītakālo viya bhayatupaṭṭhānaṃ, palāyitukāmatā viya muñcitukamyatā, susānavijahanaṃ viya gotrabhu, vegena palāyanaṃ viya maggo, abhayadese ṭhānaṃ viya phalaṃ. |
99. Herein, taking the aggregates as “I” and “mine” is like the man’s living with the ghoul. Recognizing the aggregates as impermanent, etc., by seeing the three characteristics is like the man’s recognizing that she was a ghoul on seeing her eating human flesh in the place for the dead. Appearance as terror is like the time when the man was frightened. Desire for deliverance is like his desire to escape. Change-of-lineage is like his leaving the place for the dead. The path is like his escaping quickly. Fruition is like his standing in the place without fear. |
795.Dārakoti ekā kira puttagiddhinī itthī, sā uparipāsāde nisinnāva antaravīthiyaṃ dārakasaddaṃ sutvā "putto nu kho me kenaci viheṭhiyatī"ti vegasā gantvā "attano putto"ti saññāya paraputtaṃ aggahesi. |
100. 6. The Child. A woman was very fond of her son, it seems. While sitting on an upper floor she heard the sound of a child in the street. Wondering, “Is someone hurting my child? ,” she hurried down. Mistaking the child for her own son, she picked up someone else’s son. |
Sā "paraputto aya"nti sañjānitvā ottappamānā ito cito ca oloketvā "mā heva maṃ koci 'dārakacorī aya'nti vadeyyā"ti dārakaṃ tattheva oropetvā puna vegasā pāsādaṃ āruyha nisīdi. |
Then she recognized that it was someone else’s son, and she was ashamed and looked about her. She thought, “Let no one say I am a baby thief” and she put the child down there and then, and she quickly returned to the upper floor and sat down. |
Tattha attano puttasaññāya paraputtassa gahaṇaṃ viya "ahaṃ mamā"ti pañcakkhandhagahaṇaṃ, "paraputto aya"nti sañjānanaṃ viya tilakkhaṇavasena "nāhaṃ, na mamā"ti sañjānanaṃ, ottappanaṃ viya bhayatupaṭṭhānaṃ, ito cito ca olokanaṃ viya muñcitukamyatāñāṇaṃ, tattheva dārakassa oropanaṃ viya anulomaṃ, oropetvā antaravīthiyaṃ ṭhitakālo viya gotrabhu, pāsādārūhanaṃ viya maggo, āruyha nisīdanaṃ viya phalaṃ. |
101. Herein, taking the five aggregates as “I” and “mine” is like the woman’s mistaking someone else’s child for her own. The recognition that “This is not I, not mine” by means of the three characteristics is like her recognizing it as someone else’s child. Knowledge of desire for deliverance is like her looking about her. Conformity knowledge is like her putting the child down there and then. Change-of-lineage is like the time when she stood in the street after putting the child down. The path is like her return to the upper floor. Fruition is like her sitting down after returning. |
796.Khuddaṃ pipāsaṃ sītuṇhaṃ, andhakāraṃ visena cāti imā pana cha upamā vuṭṭhānagāminiyā vipassanāya ṭhitassa lokuttaradhammābhimukhaninnapoṇapabbhārabhāvadassanatthaṃ vuttā. |
102.7–12. Hunger, Thirst, Cold, Heat, Darkness, and By Poison. These six similes, however, are given for the purpose of showing that one with insight that leads to emergence tends, inclines and leans in the direction of the supramundane states. |
Yathā hi khuddāya abhibhūto sujighacchito puriso sādurasaṃ bhojanaṃ pattheti, evamevāyaṃ saṃsāravaṭṭajighacchāya phuṭṭho yogāvacaro amatarasaṃ kāyagatāsatibhojanaṃ pattheti. |
103. 7. Just as a man faint with hunger and famished longs for delicious food, so too the meditator famished with the hunger of the round of rebirths longs for the food consisting of mindfulness occupied with the body, which tastes of the deathless. |
Yathā ca pipāsito puriso parisussamānakaṇṭhamukho anekaṅgasambhāraṃ pānakaṃ pattheti, evamevāyaṃ saṃsāravaṭṭapipāsāya phuṭṭho yogāvacaro ariyaṃ aṭṭhaṅgikamaggapānakaṃ pattheti. |
104. 8. Just as a thirsty man whose throat and mouth are parched longs for a drink with many ingredients, so too this meditator who is parched with the thirst of the round of rebirths longs for the noble drink of the Eightfold Path. |
Yathā pana sītasamphuṭṭho puriso uṇhaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe taṇhāsinehasītena phuṭṭho yogāvacaro kilesasantāpakaṃ maggatejaṃ pattheti. |
105. 9. Just as a man frozen by cold longs for heat, so too this meditator frozen by the cold of craving and [selfish] affection in the round of rebirths longs for the fire of the path that burns up the defilements. |
Yathā ca uṇhasamphuṭṭho puriso sītaṃ pattheti, evamevāyaṃ saṃsāravaṭṭe ekādasaggisantāpasantatto yogāvacaro ekādasaggivūpasamaṃ nibbānaṃ pattheti. |
106. 10. Just as a man faint with heat longs for cold, so too this meditator scorched by the burning of the eleven fires (see S IV 19) in the round of rebirths longs for Nibbāna. |
Yathā pana andhakārapareto puriso ālokaṃ pattheti, evamevāyaṃ avijjandhakārena onaddhapariyonaddho yogāvacaro ñāṇālokaṃ maggabhāvanaṃ pattheti. |
107. 11. Just as a man smothered in darkness longs for light, so too this meditator wrapped and enveloped in the darkness of ignorance longs for the light of knowledge consisting in path development. |
Yathā ca visasamphuṭṭho puriso visaghātanaṃ bhesajjaṃ pattheti, evamevāyaṃ kilesavisasamphuṭṭho yogāvacaro kilesavisanimmathanaṃ amatosadhaṃ nibbānaṃ pattheti. |
108. 12. Just as a man sick with poison longs for an antidote, so too this meditator sick with the poison of defilement longs for Nibbāna, the deathless medicine that destroys the poison of defilement. |
Tena vuttaṃ – "tassevaṃ jānato evaṃ passato tīsu bhavesu - pe - navasu sattāvāsesu cittaṃ patilīyati patikuṭati pativattati na sampasāriyati. |
109. That is why it was said above: “When he knows and sees thus, his heart retreats, retracts and recoils from the three kinds of becoming, the four kinds of generation, the five kinds of destiny, the seven stations of consciousness, and the nine abodes of beings; his heart no longer goes out to them. |
Upekkhā vā pāṭikulyatā vā saṇṭhāti. |
|
Seyyathāpi nāma padumapalāse īsakapoṇe"ti sabbaṃ pubbe vuttanayeneva veditabbaṃ. |
Just as water drops retreat, retract and recoil on a lotus leaf that slopes a little …” (§63), all of which should be given in the way already stated. |
797.Ettāvatā ca panesa patilīnacaro nāma hoti, yaṃ sandhāya vuttaṃ – |
110. But at this point he is called “one who walks aloof,” with reference to whom it is said: |
"Patilīnacarassa bhikkhuno, |
“When a bhikkhu keeps apart |
Bhajamānassa vivittamāsanaṃ; |
And cultivates seclusion of the mind, |
Sāmaggiyamāhu tassa taṃ, |
It will befit him, as they say, |
Yo attānaṃ bhavane na dassaye"ti. (su. ni. 816; mahāni. 45); |
To show himself no more in this becoming” (Sn 810). |
Evamidaṃ saṅkhārupekkhāñāṇaṃ yogino patilīnacarabhāvaṃ niyametvā uttari ariyamaggassāpi bojjhaṅgamaggaṅgajhānaṅgapaṭipadāvimokkhavisesaṃ niyameti. |
111. This knowledge of equanimity about formations governs the fact that the meditator keeps apart. It furthermore governs the difference in the [number of the] noble path’s enlightenment factors, path factors, and jhāna factors, the mode of progress, and the kind of liberation. |
Keci hi therā bojjhaṅgamaggaṅgajhānaṅgānaṃ visesaṃ pādakajjhānaṃ niyametīti vadanti. |
For while some elders say that it is the jhāna used as the basis for insight [leading to emergence] that governs the difference in the [number of] enlightenment factors, path factors, and jhāna factors, |
Keci vipassanāya ārammaṇabhūtā khandhā niyamentīti vadanti. |
and some say that it is the aggregates made the object of insight that govern it, |
Keci puggalajjhāsayo niyametīti vadanti. |
and some say that it is the personal bent that governs it,39 |
Tesampi vādesu ayaṃ pubbabhāgavuṭṭhānagāminivipassanāva niyametīti veditabbā. |
yet it is only this preliminary insight and insight leading to emergence that should be understood to govern it in their doctrine. |
798.Tatrāyaṃ anupubbikathā – vipassanāniyamena hi sukkhavipassakassa uppannamaggopi, samāpattilābhino jhānaṃ pādakaṃ akatvā uppannamaggopi, paṭhamajjhānaṃ pādakaṃ katvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi paṭhamajjhānikāva honti. |
112. To deal with these [three theories] in order: According to governance by insight, the path arisen in a bare-insight (dry-insight) worker, and the path arisen in one who possesses a jhāna attainment but who has not made the jhāna the basis for insight, and the path made to arise by comprehending unrelated formations after using the first jhāna as the basis for insight, are paths of the first jhāna only. |
Sabbesu satta bojjhaṅgāni aṭṭha maggaṅgāni pañca jhānaṅgāni honti. |
In each case there are seven enlightenment factors, eight path factors, and five jhāna factors. |
Tesaṃ hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hutvā vuṭṭhānakāle saṅkhārupekkhābhāvaṃ patvā somanassasahagatā hoti. |
For while their preliminary insight can be accompanied by joy and it can be accompanied by equanimity, when their insight reaches the state of equanimity about formations at the time of emergence it is accompanied by joy. |
Pañcakanaye dutiyatatiyacatutthajjhānāni pādakāni katvā uppāditamaggesu yathākkameneva jhānaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikañca hoti. |
113. When paths are made to arise by using the second, third, and fourth jhānas in the fivefold reckoning as the basis for insight, then the jhāna in those paths has respectively four, three, and two factors. |
Sabbesu pana satta maggaṅgāni honti. |
In each case, however, the path factors number seven, |
Catutthe cha bojjhaṅgāni. |
and in the fourth case there are six enlightenment factors. |
Ayaṃ viseso pādakajjhānaniyamena ceva vipassanāniyamena ca hoti. |
This difference is due both to governance by the basic jhāna and to governance by insight. |
Tesampi hi pubbabhāgavipassanā somanassasahagatāpi upekkhāsahagatāpi hoti. |
For again, while their preliminary insight can be accompanied by joy and it can be accompanied by equanimity, |
Vuṭṭhānagāminī somanassasahagatāva. |
their insight leading to emergence is accompanied by joy only. |
Pañcamajjhānaṃ pādakaṃ katvā nibbattitamagge pana upekkhācittekaggatāvasena dve jhānaṅgāni bojjhaṅgamaggaṅgāni cha satta ceva. |
114. However, when the path is produced by making the fifth jhāna the basis for insight, then the jhāna factors number two, that is, equanimity and unification of the mind, and there are six enlightenment factors and seven path factors. |
Ayampi viseso ubhayaniyamavasena hoti. |
This difference too is due to both kinds of governance. |
Imasmiṃ hi naye pubbabhāgavipassanā somanassasahagatā vā upekkhāsahagatā vā hoti. |
For in this case the preliminary insight is either accompanied by joy or accompanied by equanimity, |
Vuṭṭhānagāminī upekkhāsahagatāva. |
but that leading to emergence is accompanied by equanimity only. |
Arūpajjhānāni pādakaṃ katvā uppāditamaggepi eseva nayo. |
The same method applies in the case of the path made to arise by making the immaterial jhānas the basis for insight. |
Evaṃ pādakajjhānato vuṭṭhāya yekeci saṅkhāre sammasitvā nibbattitamaggassa āsannapadese vuṭṭhitasamāpatti attano sadisabhāvaṃ karoti bhūmivaṇṇo viya godhāvaṇṇassa. |
Also when, after emerging from jhāna made the basis for insight, the path has been produced by comprehending no matter what formations [unrelated to that jhāna], then it is the attainment emerged from at the point nearest to the path that makes it like itself, as the colour of the soil does an monitor lizard’s colour. |
799.Dutiyattheravāde pana yato yato samāpattito vuṭṭhāya ye ye samāpattidhamme sammasitvā maggo nibbattito hoti, taṃtaṃsamāpattisadisova hoti. |
115. But in the case of the second elder’s theory the path is like the attainment, whatever it may be, which was instrumental in producing the path through the comprehension of any of its states after emergence from it. |
Tatrāpi ca vipassanāniyamo vuttanayeneva veditabbo. |
And here governance by insight should be understood in the same way as before. |
800.Tatiyattheravāde attano attano ajjhāsayānurūpena yaṃ yaṃ jhānaṃ pādakaṃ katvā ye ye jhānadhamme sammasitvā maggo nibbattito, taṃtaṃjhānasadisova hoti. |
116. In the case of the third elder’s theory the path is like that jhāna, whichever it may be, that suits the personal bent, which jhāna was instrumental in producing the path through the comprehension of any of its states in using it as the basis for insight. |
Pādakajjhānaṃ pana sammasitajjhānaṃ vā vinā ajjhāsayamatteneva taṃ na ijjhati. |
But this is not accomplished by mere bent alone unless the jhāna has been made the basis for insight or unless the jhāna has been comprehended; |
Svāyamattho nandakovādasuttena (ma. ni. 3.398 ādayo) dīpetabbo. |
and this meaning should be illustrated by the Nandakovāda Sutta (see M III 277, and Commentary). |
Etthāpi ca vipassanāniyamo vuttanayeneva veditabbo. |
And here too, governance by insight should be understood in the same way as before. |
Evaṃ tāva saṅkhārupekkhā bojjhaṅgamaggaṅgajhānaṅgāni niyametīti veditabbā. |
This, firstly, is how it should be understood that equanimity about formations governs the [numbers of] enlightenment factors, path factors, and jhāna factors. |
801.Sace panāyaṃ ādito kilese vikkhambhayamānā dukkhena sappayogena sasaṅkhārena vikkhambhetuṃ asakkhi, dukkhāpaṭipadā nāma hoti. |
117. [Progress.] But if [insight] has from the start only been able to suppress defilements with difficulty, with effort and with prompting, then it is called “of difficult progress.” |
Vipariyāyena sukhāpaṭipadā. |
The opposite kind is called “of easy progress.” |
Kilese pana vikkhambhetvā vipassanāparivāsaṃ maggapātubhāvaṃ saṇikaṃ kurumānā dandhābhiññā nāma hoti. |
And when the manifestation of the path, the goal of insight, is slowly effected after defilements have been suppressed, then it is called “of sluggish direct- knowledge.” |
Vipariyāyena khippābhiññā. |
The opposite kind is called “of swift direct-knowledge.” |
Iti ayaṃ saṅkhārupekkhā āgamanīyaṭṭhāne ṭhatvā attano attano maggassa nāmaṃ deti. |
So this equanimity about formations stands at the arrival point and gives its own name to the path in each case, |
Tena maggo cattāri nāmāni labhati. |
and so the path has four names [according to the kind of progress] (see D III 228). |
Sā panāyaṃ paṭipadā kassaci bhikkhuno nānā hoti, kassaci catūsupi maggesu ekāva. |
118. For one bhikkhu this progress is different in the four paths, while for another it is the same. |
Buddhānaṃ pana cattāropi maggā sukhāpaṭipadā khippābhiññāva ahesuṃ. |
For Buddhas, however, the four paths are of easy progress and swift direct-knowledge. |
Tathā dhammasenāpatissa. |
Likewise in the case of the General of the Dhamma [the Elder Sāriputta]. |
Mahāmoggallānattherassa pana paṭhamamaggo sukhāpaṭipado khippābhiñño ahosi. |
But in the Elder Mahā Moggallāna’s case the first path was of easy progress and swift direct-knowledge, |
Upari tayo dukkhāpaṭipadā dandhābhiññā. |
but the others were of difficult progress and sluggish direct-knowledge. |
Yathā ca paṭipadā, evaṃ adhipatayopi kassaci bhikkhuno catūsu maggesu nānā honti. |
119.[Predominance.] And as with the kinds of progress, so also with the kinds of predominance,40 which are different in the four paths for one bhikkhu |
Kassaci catūsupi ekāva. |
and the same for another. |
Evaṃ saṅkhārupekkhā paṭipadāvisesaṃ niyameti. |
So it is equanimity about formations that governs the difference in the progress. |
Yathā pana vimokkhavisesaṃ niyameti, taṃ pubbe vuttameva. |
[Liberation.] But it has already been told how it governs the difference in the liberation [§66f.]. |
802.Apica maggo nāma pañcahi kāraṇehi nāmaṃ labhati sarasena vā paccanīkena vā saguṇena vā ārammaṇena vā āgamanena vā. |
120. Furthermore, the path gets its names for five reasons, that is to say, (1) owing to its own nature, or (2) owing to what it opposes, or (3) owing to its own special quality, or (4) owing to its object, or (5) owing to the way of arrival. |
Sace hi saṅkhārupekkhā aniccato saṅkhāre sammasitvā vuṭṭhāti, animittavimokkhena vimuccati. |
121. 1. If equanimity about formations induces emergence by comprehending formations as impermanent, liberation takes place with the signless liberation. |
Sace dukkhato sammasitvā vuṭṭhāti, appaṇihitavimokkhena vimuccati. |
If it induces emergence by comprehending them as painful, liberation takes place with the desireless liberation. |
Sace anattato sammasitvā vuṭṭhāti, suññatavimokkhena vimuccati. |
If it induces emergence by comprehending them as not-self, liberation takes place with the void liberation. |
Idaṃ sarasato nāmaṃ nāma. |
This is its name according to its own nature. |
Yasmā panesa aniccānupassanāya saṅkhārānaṃ ghanavinibbhogaṃ katvā niccanimittadhuvanimittasassatanimittāni pajahanto āgato, tasmā animitto. |
122. 2. When this path is arrived at with the abandoning of the signs of permanence, lastingness, and eternalness, by effecting the resolution of the compact in formations by means of the contemplation of impermanence, it is then called signless. |
Dukkhānupassanāya pana sukhasaññaṃ pahāya paṇidhiṃ patthanaṃ sukkhāpetvā āgatattā appaṇihito. |
When it is arrived at with the drying up of desire and longing, by abandoning perception of pleasure by means of the contemplation of pain, it is then called desireless. |
Anattānupassanāya attasattapuggalasaññaṃ pahāya saṅkhārānaṃ suññato diṭṭhattā suññatoti idaṃ paccanīkato nāmaṃ nāma. |
When formations are seen as void by abandoning perception of self, of a living being, of a person, by means of the contemplation of not-self, it is then called void. This is its name according to what it opposes. |
Rāgādīhi panesa suññattā suññato, rūpanimittādīnaṃ rāganimittādīnaññeva vā abhāvena animitto, rāgapaṇidhiādīnaṃ abhāvato appaṇihitoti idamassa saguṇato nāmaṃ. |
123. 3. It is void because void of greed, and so on. It is signless owing either to absence of the sign of materiality, etc., or to absence only of the sign of greed, and so on. It is desireless because of absence of desire as greed, and so on. This is its name according to its own special quality. |
Svāyaṃ suññaṃ animittaṃ appaṇihitañca nibbānaṃ ārammaṇaṃ karotītipi suññato animitto appaṇihitoti vuccati. |
124. 4. It is called void, signless, and desireless, too, because it makes the void, signless, desireless Nibbāna its object. |
Idamassa ārammaṇato nāmaṃ. |
This is its name according to its object. |
803.Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca. |
125. 5. The way of arrival is twofold, |
Tattha magge vipassanāgamanaṃ labhati, phale maggāgamanaṃ. |
namely, insight’s way of arrival applies to the path, and the path’s way of arrival applies to fruition. |
Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato, aniccānupassanā animittā nāma, animittavipassanāya maggo animitto. |
Now, contemplation of not-self is called void and the path [arrived at] by void insight is [called] void. Again, contemplation of impermanence is called signless and the path [arrived at] by signless insight is [called] signless. |
Idaṃ pana nāmaṃ na abhidhammapariyāyena labbhati, suttantapariyāyena labbhati. |
126.But while this name is inadmissible by the Abhidhamma method,41 it is admissible by the Suttanta method; |
Tatra hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamanīyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti. |
for, they say, by that method change-of- lineage takes the name “signless” by making the signless Nibbāna its object, and while itself remaining at the arrival point, it gives its name to the path. |
Tena maggo animittoti vutto. |
Hence the path is called signless. |
Maggāgamanena pana phalaṃ animittanti yujjatiyeva. |
And its fruition can be called signless too according to the path’s way of arrival. |
Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitaṃ. |
127. Lastly, contemplation of pain is called desireless because it arrives [at the path] by drying up desire for formations. The path [arrived at] by desireless insight is [called] desireless. The fruition of the desireless path is [called] desireless. |
Evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ āgamanato nāmaṃ. |
In this way insight gives its own name to the path, and the path hands it on to its fruition. This is its name according to the way of arrival. |
Evamayaṃ saṅkhārupekkhā vimokkhavisesaṃ niyametīti. |
This is how equanimity about formations governs the difference in the liberations. |
Saṅkhārupekkhāñāṇaṃ niṭṭhitaṃ. |
Equanimity about formations is ended. |
Anulomañāṇakathā Table view Original pali |
804.Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa adhimokkhasaddhā balavatarā nibbattati, vīriyaṃ supaggahitaṃ hoti, sati sūpaṭṭhitā, cittaṃ susamāhitaṃ, tikkhatarā saṅkhārupekkhā uppajjati. |
128. As he repeats, develops and cultivates that equanimity about formations, his faith becomes more resolute, his energy better exerted, his mindfulness better established, his mind better concentrated, while his equanimity about formations grows more refined. |
Tassa "dāni maggo uppajjissatī"ti saṅkhārupekkhā saṅkhāre aniccāti vā dukkhāti vā anattāti vā sammasitvā bhavaṅgaṃ otarati. |
129. He thinks, “Now the path will arise.” Equanimity about formations, after comprehending formations as impermanent, or as painful, or as not-self, sinks into the life-continuum. |
Bhavaṅgānantaraṃ saṅkhārupekkhāya katanayeneva saṅkhāre aniccāti vā dukkhāti vā anattāti vā ārammaṇaṃ kurumānaṃ uppajjati manodvārāvajjanaṃ. |
Next to the life-continuum, mind-door adverting arises making formations its object as impermanent or as painful or as not-self according to the way taken by equanimity about formations. |
Tato bhavaṅgaṃ āvaṭṭetvā uppannassa tassa kiriyacittassānantaraṃ avīcikaṃ cittasantatiṃ anuppabandhamānaṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati paṭhamaṃ javanacittaṃ, yaṃ parikammanti vuccati. |
Then next to the functional [adverting] consciousness that arose displacing the life-continuum, the first impulsion consciousness arises making formations its object in the same way, maintaining the continuity of consciousness.42 This is called the “preliminary work.” |
Tadanantaraṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati dutiyaṃ javanacittaṃ, yaṃ upacāranti vuccati. |
Next to that a second impulsion consciousness arises making formations its object in the same way. This is called the “access.” |
Tadanantarampi tatheva saṅkhāre ārammaṇaṃ katvā uppajjati tatiyaṃ javanacittaṃ, yaṃ anulomanti vuccati. |
Next to that a third impulsion consciousness also arises making formations its object in the same way. This is called “conformity.” |
Idaṃ nesaṃ pāṭiyekkaṃ nāmaṃ. |
130. These are their individual names. |
Avisesena pana tividhampetaṃ āsevanantipi parikammantipi upacārantipi anulomantipi vattuṃ vaṭṭati. |
But it is admissible to call all three impulsions “repetition” or “preliminary-work” or “access” or “conformity” indiscriminately. |
Kissānulomaṃ? |
Conformity to what? |
Purimabhāgapacchimabhāgānaṃ. |
To what precedes and to what follows. |
Tañhi purimānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya ca anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. |
For it conforms to the functions of truth both in the eight preceding kinds of insight knowledge and in the thirty-seven states partaking of enlightenment that follow. |
Tañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, "udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā"ti ca, "bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgaṃ addasā"ti ca, "sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita"nti ca, "sādīnaveyeva vata ādīnavānupassanaṃ ādīnavaṃ addasā"ti ca, "nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinna"nti ca, "muñcitabbamhiyeva vata muñcitukamyatāñāṇaṃ muñcitukāmaṃ jāta"nti ca, "paṭisaṅkhātabbaṃyeva vata paṭisaṅkhāñāṇena paṭisaṅkhāta"nti ca, "upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita"nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipattiyā pattabbattā. |
131. Since its occurrence is contingent upon formations through [compre- hending] the characteristics of impermanence, etc., it, so to speak, says, “Knowledge of rise and fall indeed saw the rise and fall of precisely those states that possess rise and fall” and “Contemplation of dissolution indeed saw the dissolution of precisely those states that possess dissolution” and “It was indeed precisely what was terrible that appeared as terror to [knowledge of] appearance as terror” and “Contemplation of danger indeed saw danger in precisely what was dangerous” and “Knowledge of dispassion indeed became dispassionate towards precisely that which should be regarded with dispassion” and “Knowledge of desire for deliverance indeed produced desire for deliverance from precisely what there should be deliverance from” and “What was reflected upon by knowledge of reflection was indeed precisely what should be reflected upon” and “What was looked on at with equanimity by equanimity about formations was indeed precisely what should be looked on at with equanimity.” So it conforms to the functions of truth both in these eight kinds of knowledge and in the thirty-seven states partaking of enlightenment which follow, because they are to be reached by entering upon it. |
Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā "evaṃ hotū"ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa, evaṃsampadamidaṃ veditabbaṃ. |
132. Just as a righteous king, who sits in the place of judgement hearing the pronouncements of the judges while excluding bias and remaining impartial, conforms both to their pronouncements and to the ancient royal custom by saying, “So be it,” so it is here too. |
Rājā viya hi anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha ñāṇāni, porāṇo rājadhammo viya sattatiṃsa bodhipakkhiyā. |
133. Conformity is like the king. The eight kinds of knowledge are like eight judges. The thirty-seven states partaking of enlightenment are like the ancient royal custom. |
Tattha yathā rājā "evaṃ hotū"ti vadamāno vohārikānañca vinicchayassa, rājadhammassa ca anulometi, evamidaṃ aniccādivasena saṅkhāre ārabbha uppajjamānaṃ aṭṭhannañca ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. |
Herein, just as the king conforms by saying “So be it” both to the judges’ pronouncements and to the royal custom, so this conformity, which arises contingent upon formations through [comprehending] impermanence, etc., conforms to the function of truth both in the eight kinds of knowledge and in the thirty-seven states partaking of enlightenment that follow. |
Teneva saccānulomikañāṇanti vuccatīti. |
Hence it is called “knowledge in conformity with truth.” |
Anulomañāṇaṃ niṭṭhitaṃ. |
Knowledge of conformity is ended. |
Vuṭṭhānagāminīvipassanākathā Table view Original pali |
805.Idañca pana anulomañāṇaṃ saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya pariyosānaṃ hoti. |
134. Though this conformity knowledge is the end of the insight leading to emergence that has formations as its object, |
Sabbena sabbaṃ pana gotrabhuñāṇaṃ vuṭṭhānagāminiyā vipassanāya pariyosānaṃ. |
still change-of-lineage knowledge is the last of all the kinds of insight leading to emergence. |
Idāni tassāyeva vuṭṭhānagāminiyā vipassanāya asammohatthaṃ ayaṃ suttasaṃsandanā veditabbā. |
135. Now, the following sutta references should be understood in order not to be confused about insight leading to emergence. |
Seyyathidaṃ – |
|
Ayañhi vuṭṭhānagāminī vipassanā saḷāyatanavibhaṅgasutte "atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā ekattā ekattasitā, taṃ pajahatha taṃ samatikkamathā"ti (ma. ni. 3.310) evaṃ atammayatāti vuttā. |
For this insight leading to emergence is called “aloofness” (atammayatā)43 in the Saḷāyatana-vibhaṅga Sutta thus, “Bhikkhus, by depending and relying on aloofness abandon, surmount, equanimity that is unified, based on unity” (M III 220). |
Alagaddasuttante "nibbindaṃ virajjati, virāgā vimuccatī"ti (ma. ni. 1.245) evaṃ nibbidāti vuttā. |
In the Alagadda Sutta it is called “dispassion” (nibbidā) thus, “Being dispassionate his greed fades away. With the fading away of greed he is liberated” (M I 139). |
Susimasuttante "pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇa"nti (saṃ. ni. 2.70) evaṃ dhammaṭṭhitiñāṇanti vuttā. |
In the Susīma Sutta it is called “knowledge of the relationship of states” (dhammaṭṭhiti-ñāṇa) thus, “Previously, Susīma, there is knowledge of relationship of states; subsequently there is knowledge of Nibbāna” (S II 124). |
Poṭṭhapādasuttante "saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa"nti (dī. ni. 1.416) evaṃ saññagganti vuttā. |
In the Poṭṭhapāda Sutta it is called the “culmination of perception” (saññagga) thus, “First, Poṭṭhapāda, the culmination of perception arises, and afterwards knowledge” (D I 185). |
Dasuttarasuttante "paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅga"nti (dī. ni. 3.359) evaṃ pārisuddhipadhāniyaṅganti vuttā. |
In the Dasuttara Sutta it is called the “principal factor of purity” (parisuddhi-padhāniyaṅga) thus, “Purification by knowledge and vision of the way is the principal factor of purity” (D III 288). |
Paṭisambhidāmagge "yā ca muñcitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna"nti (paṭi. ma. 1.227) evaṃ tīhi nāmehi vuttā. |
In the Paṭisambhidāmagga it is called by the three names thus, “Desire for deliverance, and contemplation of reflection, and equanimity about formations: these things are one in meaning and only the letter is different” (Paṭis II 64). |
Paṭṭhāne "anulomaṃ gotrabhussa, anulomaṃ vodānassā"ti (paṭṭhā. 1.1.417) evaṃ tīhi nāmehi vuttā. |
In the Paṭṭhāna it is called by two names thus, “conformity to change-of-lineage” and “conformity to cleansing”44 (Paṭṭh 1, 159). |
Rathavinītasuttante "kiṃ panāvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī"ti (ma. ni. 1.257) evaṃ paṭipadāñāṇadassanavisuddhīti vuttā. |
In the Rathavinīta Sutta it is called “purification by knowledge and vision of the way” thus, “But how, friend, is it for the purpose of the purification by knowledge and vision of the way that the life of purity is lived under the Blessed One? ” (M I 147). |
Itinekehi nāmehi, kittitā yā mahesinā; |
136. The Greatest Sage did thus proclaim With many a neatly chosen name. |
Vuṭṭhānagāminī santā, parisuddhā vipassanā. |
This insight stilled and purified, That to emergence leads beside, |
Vuṭṭhātukāmo saṃsāra-dukkhapaṅkā mahabbhayā; |
The round of rebirth’s slough of pain Is vast and terrible; If he would this emergence gain. |
Kareyya satataṃ tattha, yogaṃ paṇḍitajātikoti. |
a man Wisely should strive as best he can, |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
in the Treatise on the Development of Understanding |
Paṭipadāñāṇadassanavisuddhiniddeso nāma |
called “The Description of Purification by Knowledge and Vision of the Way” |
Ekavīsatimo paricchedo. |
The twenty-first chapter |
22. Purification by knowledge and vision Original pali |
|
Pali |
Nyanamoli thera - english |
Paṭhamamaggañāṇakathā Table view Original pali |
806.Ito paraṃ gotrabhuñāṇaṃ hoti, taṃ maggassa āvajjanaṭṭhāniyattā neva paṭipadāñāṇadassanavisuddhiṃ na ñāṇadassanavisuddhiṃ bhajati, antarā abbohārikameva hoti. |
1. Change-of-lineage knowledge comes next. Its position is to advert to the path, and so it belongs neither to purification by knowledge and vision of the way nor to purification by knowledge and vision, but being intermediate, it is unassignable. |
Vipassanāsote patitattā pana vipassanāti saṅkhaṃ gacchati. |
Still it is reckoned as insight because it falls in line with insight. |
Sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāma. |
2.Purification by knowledge and vision properly consists in knowledge of the four paths, that is to say, the path of stream-entry, the path of once-return, the path of non-return, and the path of Arahantship. |
Tattha paṭhamamaggañāṇaṃ tāva sampādetukāmena aññaṃ kiñci kātabbaṃ nāma natthi. |
3. Herein, nothing further needs to be done by one who wants to achieve, firstly, the knowledge of the first path. |
Yañhi anena kātabbaṃ siyā, taṃ anulomāvasānaṃ vipassanaṃ uppādentena katameva. |
For what he needs to do has already been done by arousing the insight that ends in conformity knowledge. |
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. |
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, |
Padumapalāsato udakaṃ viya patilīyati patikuṭati pativattati. |
but retreats, retracts and recoils as water does from a lotus leaf, |
Sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti. |
and every sign as object, every occurrence as object, appears as an impediment. |
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. |
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,— |
Yaṃ sandhāya vuttaṃ – |
of which it is said: |
"Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? |
“How is it that understanding of emergence and turning away from the external1 is change-of-lineage knowledge? |
Uppādaṃ abhibhuyyatīti gotrabhu. |
“It overcomes arising, thus it is change-of-lineage. |
Pavattaṃ - pe - upāyāsaṃ abhibhuyyatīti gotrabhu. |
It overcomes occurrence … [the sign … accumulation … rebirth-linking … destiny … generation … re- arising … birth … ageing … sickness … death … sorrow … lamentation … ]. It overcomes despair, thus it is change-of-lineage. |
Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. |
It overcomes the sign of formations externally, thus it is change-of-lineage. |
Anuppādaṃ pakkhandatīti gotrabhu. |
“It enters into2 non-arising, thus it is change-of-lineage. |
Appavattaṃ - pe - anupāyāsaṃ nirodhaṃ nibbānaṃ pakkhandatīti gotrabhu. |
It enters into non- occurrence, thus it is change-of-lineage … (etc.) … It enters into non-despair, thus it is change-of-lineage. It enters into cessation, Nibbāna, thus it is change- of-lineage. |
Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti gotrabhū"ti (paṭi. ma. 1.59) sabbaṃ vitthāretabbaṃ. |
“Having overcome arising, it enters into non-arising, thus it is change-of- lineage …” (Paṭis I 56) and so on, all of which should be quoted. |
807.Tatrāyaṃ ekāvajjanena ekavīthiyaṃ pavattamānānampi anulomagotrabhūnaṃ nānārammaṇe pavattanākāradīpikā upamā – yathā hi mahāmātikaṃ laṅghitvā paratīre patiṭṭhātukāmo puriso vegena dhāvitvā mātikāya orimatīre rukkhasākhāya bandhitvā olambitaṃ rajjuṃ vā yaṭṭhiṃ vā gahetvā ullaṅghitvā paratīraninnapoṇapabbhārakāyo hutvā paratīrassa uparibhāgaṃ patto taṃ muñcitvā vedhamāno paratīre patitvā saṇikaṃ patiṭṭhāti, evamevāyaṃ yogāvacaropi bhavayonigatiṭṭhitinivāsānaṃ paratīrabhūte nibbāne patiṭṭhātukāmo udayabbayānupassanādinā vegena dhāvitvā attabhāvarukkhasākhāya bandhitvā olambitaṃ rūparajjuṃ vā vedanādīsu aññataradaṇḍaṃ vā aniccanti vā dukkhanti vā anattāti vāti anulomāvajjanena gahetvā taṃ amuñcamānova paṭhamena anulomacittena ullaṅghitvā dutiyena paratīraninnapoṇapabbhārakāyo viya nibbānaninnapoṇapabbhāramānaso hutvā tatiyena paratīrassa uparibhāgaṃ patto viya idāni pattabbassa nibbānassa āsanno hutvā tassa cittassa nirodhena taṃ saṅkhārārammaṇaṃ muñcitvā gotrabhucittena visaṅkhāre paratīrabhūte nibbāne patati. |
6.Here is a simile that illustrates how conformity and change-of-lineage occur with different objects though occurring in a single cognitive series with a single adverting. Suppose a man wanted to leap across a broad stream and establish himself on the opposite bank, he would run fast, and seizing a rope fastened to the branch of a tree on the stream’s near bank and hanging down, or a pole, he would leap with his body tending, inclining and leaning towards the opposite bank, and when he had arrived above the opposite bank, he would let go, fall on to the opposite bank, staggering first and then steady himself there; so too this meditator, who wants to establish himself on Nibbāna, the bank opposite to the kinds of becoming, generation, destiny, station, and abode, runs fast by means of the contemplation of rise and fall, etc., and seizing with conformity’s adverting to impermanence, pain or not-self the rope of materiality fastened to the branch of his selfhood and hanging down, or one among the poles beginning with feeling, he leaps with the first conformity consciousness without letting go and with the second he tends, inclines and leans towards Nibbāna, like the body that was tending, inclining and leaning towards the opposite bank; then, being with the third next to Nibbāna, which is now attainable, like the other’s arriving above the opposite bank, he lets go that information as object with the ceasing of that consciousness, and with the change-of-lineage consciousness he falls on to the unformed Nibbāna, the bank opposite; |
Ekārammaṇe pana aladdhāsevanatāya vedhamāno so puriso viya na tāva suppatiṭṭhito hoti, tato maggañāṇena patiṭṭhātīti. |
but staggering, as the man did, for lack of [previous] repetition, he is not yet properly steady on the single object. After that he is steadied by path knowledge. |
808.Tattha anulomaṃ saccapaṭicchādakaṃ kilesatamaṃ vinodetuṃ sakkoti, na nibbānamārammaṇaṃ kātuṃ. |
7.Herein, conformity is able to dispel the murk of defilements that conceals the truths, but is unable to make Nibbāna its object. |
Gotrabhu nibbānameva ārammaṇaṃ kātuṃ sakkoti, na saccapaṭicchādakaṃ tamaṃ vinodetuṃ. |
Change-of-lineage is only able to make Nibbāna its object, but it is unable to dispel the murk that conceals the truths. |
Tatrāyaṃ upamā – eko kira cakkhumā puriso "nakkhattayogaṃ jānissāmī"ti rattibhāge nikkhamitvā candaṃ passituṃ uddhaṃ ullokesi, tassa valāhakehi paṭicchannattā cando na paññāyittha. |
8.Here is a simile: A man with eyes went out at night, it seems, to find out the conjunction of the stars, and he looked up to see the moon. It was invisible because it was concealed by clouds. |
Atheko vāto uṭṭhahitvā thūlathūle valāhake viddhaṃseti. |
Then a wind sprang up and blew away the thick clouds; |
Aparo majjhime, aparo sukhumeti. |
another blew away the medium clouds; and another blew away the fine clouds as well. |
Tato so puriso vigatavalāhake nabhe candaṃ disvā nakkhattayogaṃ aññāsi. |
Then the man saw the moon in the sky free from clouds, and he found out the conjunction of the stars. |
Tattha tayo valāhakā viya saccapaṭicchādakathūlamajjhimasukhumaṃ kilesandhakāraṃ, tayo vātā viya tīṇi anulomacittāni, cakkhumā puriso viya gotrabhuñāṇaṃ, cando viya nibbānaṃ, ekekassa vātassa yathākkamena valāhakaviddhaṃsanaṃ viya ekekassa anulomacittassa saccapaṭicchādakatamavinodanaṃ, vigatavalāhake nabhe tassa purisassa visuddhacandadassanaṃ viya vigate saccapaṭicchādake tame gotrabhuñāṇassa visuddhanibbānadassanaṃ. |
9.Herein, the thick, medium and fine kinds of darkness that conceal the truths are like the three kinds of cloud. The three kinds of conformity consciousness are like the three winds. Change-of-lineage knowledge is like the man with eyes. Nibbāna is like the moon. The dispelling of the murk that conceals the truths by each kind of conformity consciousness is like the successive blowing away of the clouds by each wind. Change-of-lineage knowledge’s seeing the clear Nibbāna when the murk that concealed the truths has disappeared is like the man’s seeing the clear moon in the sky free from cloud. |
Yatheva hi tayo vātā candapaṭicchādake valāhakeyeva viddhaṃsetuṃ sakkonti, na candaṃ daṭṭhuṃ, evaṃ anulomāni saccapaṭicchādakaṃ tamaññeva vinodetuṃ sakkonti, na nibbānaṃ daṭṭhuṃ. |
10.Just as the three winds are able only to blow away the clouds that conceal the moon but cannot see the moon, so the three kinds of conformity are able only to dispel the murk that conceals the truths but cannot see Nibbāna. |
Yathā so puriso candameva daṭṭhuṃ sakkoti, na valāhake viddhaṃsetuṃ, evaṃ gotrabhuñāṇaṃ nibbānameva daṭṭhuṃ sakkoti, na kilesatamaṃ vinodetuṃ. |
Just as the man can only see the moon but cannot blow away the clouds, so change-of- lineage knowledge can only see Nibbāna but cannot dispel the defilements. |
Teneva cetaṃ maggassa āvajjananti vuccati. |
Hence it is called “adverting to the path.” |
Tañhi anāvajjanampi samānaṃ āvajjanaṭṭhāne ṭhatvā "evaṃ nibbattāhī"ti maggassa saññaṃ datvā viya nirujjhati. |
11.For although it is not adverting, it occupies the position of adverting; and then, after, as it were, giving a sign to the path to come into being, it ceases. |
Maggopi tena dinnasaññaṃ amuñcitvāva avīcisantativasena taṃ ñāṇaṃ anuppabandhamāno anibbiddhapubbaṃ apadālitapubbaṃ lobhakkhandhaṃ dosakkhandhaṃ mohakkhandhaṃ nibbijjhamānova padālayamānova nibbattati. |
And without pausing after the sign given by that the change-of-lineage knowledge, the path follows upon it in uninterrupted continuity, and as it comes into being it pierces and explodes the mass of greed, the mass of hate, and the mass of delusion never pierced and exploded before (cf. Paṭis II 20). |
809.Tatrāyaṃ upamā – eko kira issāso aṭṭhausabhamatte padese phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannahitvā cakkayante aṭṭhāsi. |
12.Here is a simile for this. An archer, it seems, had a target3 set up at a distance of eight usabhas (about 100 yards), and wrapping his face in a cloth and arming himself with an arrow, he stood on a wheel contrivance (a revolving platform). |
Añño puriso cakkayantaṃ āvijjhitvā yadā issāsassa phalakaṃ abhimukhaṃ hoti, tadā tattha daṇḍakena saññaṃ deti. |
Another man turned the wheel contrivance, and when the target was opposite the archer, he gave him a sign with a stick. |
Issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasataṃ nibbijjhati. |
Without pausing after the sign the archer shot the arrow and hit the target. |
Tattha daṇḍakasaññaṃ viya gotrabhuñāṇaṃ, issāso viya maggañāṇaṃ. |
13.Herein, change-of-lineage knowledge is like the sign with the stick. Path knowledge is like the archer. |
Issāsassa daṇḍakasaññaṃ amuñcitvāva phalakasatanibbijjhanaṃ viya maggañāṇassa gotrabhuñāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbānaṃ apadālitapubbānaṃ lobhadosamohakkhandhānaṃ nibbijjhanapadālanaṃ. |
Path knowledge’s making Nibbāna its object without pausing after the sign given by change-of-lineage, and its piercing and exploding the mass of greed, hate and delusion never pierced and exploded before, is like the archer’s hitting the target without pausing after the sign. |
810.Na kevalañcesa maggo lobhakkhandhādīnaṃ nibbijjhanameva karoti, apica kho anamataggasaṃsāravaṭṭadukkhasamuddaṃ soseti, sabbaapāyadvārāni pidahati, sattannaṃ ariyadhanānaṃ sammukhībhāvaṃ karoti, aṭṭhaṅgikaṃ micchāmaggaṃ pajahati, sabbaverabhayāni vūpasameti, sammāsambuddhassa orasaputtabhāvaṃ upaneti, aññesañca anekasatānaṃ ānisaṃsānaṃ paṭilābhāya saṃvattatīti evaṃ anekānisaṃsadāyakena sotāpattimaggena sampayuttaṃ ñāṇaṃ sotāpattimagge ñāṇanti. |
14.And not only does it cause the piercing of this mass of greed, etc., but it also dries up the ocean of suffering of the round in the beginningless round of rebirths. It closes all doors to the states of loss. It provides actual experience of the seven noble treasures.4 It abandons the eightfold wrong path. It allays all enmity and fear.5 It leads to the state of the Fully Enlightened One’s breast-born son (see S II 221). And it leads to the acquisition of many hundred other blessings. So it is the knowledge associated with the path of stream-entry, the provider of many hundred blessings, that is called knowledge of the path of stream-entry. |
Paṭhamamaggañāṇaṃ niṭṭhitaṃ. |
The first kind of knowledge is ended. |
Sotāpannapuggalakathā Table view Original pali |
811.Imassa pana ñāṇassa anantaraṃ tasseva vipākabhūtāni dve tīṇi vā phalacittāni uppajjanti. |
15.Immediately next to that knowledge, however, there arise either two or three fruition consciousnesses, which are its result. |
Anantaravipākattāyeva hi lokuttarakusalānaṃ "samādhimānantarikaññamāhū"ti (khu. pā. 6.5) ca "dandhaṃ ānantarikaṃ pāpuṇāti āsavānaṃ khayāyā"ti (a. ni. 4.162) ca ādi vuttaṃ. |
For it is owing to this very fact that supramundane profitable [consciousness] results immediately that it is said, “And which he called the concentration with immediate result” (Sn 226), and “Sluggishly he reaches what has immediate result for the destruction of the cankers” (A II 149), and so on. |
Keci pana ekaṃ dve tīṇi cattāri vā phalacittānīti vadanti, taṃ na gahetabbaṃ. |
16. Some, however, say that there are one, two, three, four, or five fruition consciousnesses. That is inadmissible. |
Anulomassa hi āsevanante gotrabhuñāṇaṃ uppajjati. |
For change-of-lineage knowledge arises at the end of conformity’s repetition, |
Tasmā sabbantimena paricchedena dvīhi anulomacittehi bhavitabbaṃ. |
so at the minimum there must be two conformity consciousnesses, since one alone does not act as repetition condition. |
Na hi ekaṃ āsevanapaccayaṃ labhati, sattacittaparamā ca ekāvajjanavīthi. |
And a single series of impulsions has a maximum of seven [impulsion] consciousnesses. |
Tasmā yassa dve anulomāni, tassa tatiyaṃ gotrabhu catutthaṃ maggacittaṃ tīṇi phalacittāni honti. |
Consequently, that series which has two conformities and change-of-lineage as a third and path consciousness as fourth has three fruition consciousnesses. |
Yassa tīṇi anulomāni, tassa catutthaṃ gotrabhu pañcamaṃ maggacittaṃ dve phalacittāni honti. |
That which has three conformities and change-of-lineage as fourth and path consciousness as fifth has two fruition consciousnesses. |
Tena vuttaṃ "dve tīṇi vā phalacittāni uppajjantī"ti. |
That is why it was said above, “There arise either two or three fruition consciousnesses.” |
Keci pana yassa cattāri anulomāni, tassa pañcamaṃ gotrabhu chaṭṭhaṃ maggacittaṃ ekaṃ phalacittanti vadanti, taṃ pana yasmā catutthaṃ pañcamaṃ vā appeti, na tato paraṃ āsannabhavaṅgattāti paṭikkhittaṃ. |
17.Then some say that which has four conformities and change-of-lineage as fifth and path consciousness as sixth has one fruition consciousness. But that is refuted because it is the fourth or fifth [impulsion] that reaches [the path], not those after that, owing to their nearness to the life-continuum (see IV.75). |
Tasmā na sārato paccetabbaṃ. |
So that cannot be accepted as correct. |
812.Ettāvatā ca panesa sotāpanno nāma dutiyo ariyapuggalo hoti. |
18. And at this point this stream-enterer is called the second noble person. |
Bhusaṃ pamattopi hutvā sattakkhattuṃ devesu ca manussesu ca sandhāvitvā saṃsaritvā dukkhassantassa karaṇasamattho hoti. |
However negligent he may be, he is bound to make an end of suffering when he has travelled and traversed the round of rebirths among deities and human beings for the seventh time. |
Phalapariyosāne panassa cittaṃ bhavaṅgaṃ otarati, tato bhavaṅgaṃ upacchinditvā maggapaccavekkhaṇatthāya uppajjati manodvārāvajjanaṃ, tasmiṃ niruddhe paṭipāṭiyā satta maggapaccavekkhaṇajavanānīti. |
19.At the end of the fruition his consciousness enters the life-continuum. After that, it arises as mind-door adverting interrupting the life-continuum for the purpose of reviewing the path. When that has ceased, seven impulsions of path reviewing arise. |
Puna bhavaṅgaṃ otaritvā teneva nayena phalādīnaṃ paccavekkhaṇatthāya āvajjanādīni uppajjanti. |
After re-entry into the life-continuum, adverting, etc., arise again in the same way for the purpose of reviewing fruition, and so on. |
Yesaṃ uppattiyā esa maggaṃ paccavekkhati, phalaṃ paccavekkhati, pahīnakilese paccavekkhati, avasiṭṭhakilese paccavekkhati, nibbānaṃ paccavekkhati. |
With the arising of these he reviews the path, he reviews the fruition, he reviews the defilements abandoned, he reviews the defilements still remaining, and he reviews Nibbāna. |
So hi "iminā vatāhaṃ maggena āgato"ti maggaṃ paccavekkhati, tato "ayaṃ me ānisaṃso laddho"ti phalaṃ paccavekkhati. |
20.He reviews the path in this way, “So this is the path I have come by.” Next he reviews the fruition after that in this way, “This is the blessing I have obtained.” |
Tato "ime nāma me kilesā pahīnā"ti pahīnakilese paccavekkhati. |
Next he reviews the defilements that have been abandoned, “These are the defilements abandoned in me.” |
Tato "ime nāma me kilesā avasiṭṭhā"ti uparimaggattayavajjhe kilese paccavekkhati. |
Next he reviews the defilements still to be eliminated by the three higher paths, “These are the defilements still remaining in me.” |
Avasāne ca "ayaṃ me dhammo ārammaṇato paṭividdho"ti amataṃ nibbānaṃ paccavekkhati. |
And lastly he reviews the deathless Nibbāna in this way, “This is the state (dhamma) that has been penetrated by me as object.” |
Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. |
So the noble disciple who is a stream-enterer has five kinds of reviewing. |
Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. |
21.And as in the case of the stream-enterer, so also in the cases of the once- returner and non-returner. |
Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthīti. |
But the Arahant has no reviewing of remaining defilements. |
Evaṃ sabbānipi ekūnavīsati paccavekkhaṇāni nāma. |
So all the kinds of reviewing total nineteen. |
Ukkaṭṭhaparicchedoyeva ceso. |
This is the maximum number. |
Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekkhānampi hoti vā na vā. |
Trainers may or may not have the reviewing of the defilements abandoned and those still remaining. |
Tassa hi paccavekkhaṇassa abhāveneva mahānāmo bhagavantaṃ pucchi "kosu nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī"ti (ma. ni. 1.175) sabbaṃ vitthārato veditabbaṃ. |
In fact it was owing to the absence of such reviewing that Mahānāma asked the Blessed One, “What state is there still unabandoned by me internally owing to which at times states of greed invade my mind and remain? ” (M I 91) all of which should be quoted. |
Dutiyamaggañāṇakathā Table view Original pali |
813.Evaṃ paccavekkhitvā pana so sotāpanno ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvāya dutiyāya bhūmiyā pattiyā yogaṃ karoti. |
22.However, after reviewing in this way, either while sitting in the same session or on another occasion, the noble disciple who is a stream-enterer makes it his task to reach the second plane by attenuating both greed for sense desires and ill-will. |
So indriyabalabojjhaṅgāni samodhānetvā tadeva rūpavedanāsaññāsaṅkhāraviññāṇabhedaṃ saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. |
He brings to bear the faculties,6 the powers, and the enlightenment factors, and he works over and turns up that same field of formations, classed as materiality, feeling, perception, formations, and consciousness, with the knowledge that they are impermanent, painful, not-self, and he embarks upon the progressive series of insights. |
Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ sakadāgāmimaggo uppajjati. |
23. When he has done so, and when, at the end of equanimity about formations, conformity and change-of-lineage7 knowledge have arisen in a single adverting in the way already described, then the path of once-return arises next to change-of-lineage. |
Tena sampayuttaṃ ñāṇaṃ sakadāgāmimagge ñāṇanti. |
The knowledge associated with that is knowledge of the path of once-return. |
Dutiyañāṇaṃ niṭṭhitaṃ. |
The second kind of knowledge is ended. |
Tatiyamaggañāṇakathā Table view Original pali |
814.Imassāpi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. |
24. The fruition consciousness should be understood to follow immediately upon this knowledge in the same way as before. |
Ettāvatā cesa sakadāgāmī nāma catuttho ariyapuggalo hoti sakiṃdeva imaṃ lokaṃ āgantvā dukkhassantakaraṇasamattho. |
And at this point this once- returner is called the fourth noble person. He is bound to make an end of suffering after returning once to this world. |
Tato paraṃ paccavekkhaṇaṃ vuttanayameva. |
Next there comes reviewing in the way already described. |
Evaṃ paccavekkhitvā ca so sakadāgāmī ariyasāvako tasmiññeva vā āsane nisinno aparena vā samayena kāmarāgabyāpādānaṃ anavasesappahānāya tatiyāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. |
25.Now, after reviewing in this way, either while sitting in the same session or on another occasion, this noble disciple who is a once-returner makes it his task to reach the third plane by abandoning, without remainder, both greed for the sense desires and ill-will. He brings to bear the faculties, the powers, and the enlightenment factors, and he works over and turns up that same field of formations with the knowledge that they are impermanent, painful, not-self, and he embarks upon the progressive series of insights. |
Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ anāgāmimaggo uppajjati, tena sampayuttaṃ ñāṇaṃ anāgāmimagge ñāṇanti. |
26.When he has done so, and when, at the end of equanimity about formations, conformity and change-of-lineage have arisen in a single adverting in the way already described, then the path of non-return arises next to change-of-lineage. The knowledge associated with that is knowledge of the path of non-return. |
Tatiyañāṇaṃ niṭṭhitaṃ. |
The third kind of knowledge is ended. |
Catutthamaggañāṇakathā Table view Original pali |
815.Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. |
27.The fruition consciousnesses should be understood to follow immediately upon this knowledge in the same way as before. |
Ettāvatā cesa anāgāmī nāma chaṭṭho ariyapuggalo hoti opapātiko tatthaparinibbāyī anāvattidhammo paṭisandhivasena imaṃ lokaṃ puna anāgantā. |
And at this point this non- returner is called the sixth noble person. [After death] he reappears apparitionally [elsewhere] and attains complete extinction there without ever returning, without ever coming to this world again through rebirth-linking. |
Tato paraṃ paccavekkhaṇaṃ vuttanayameva. |
Next there comes reviewing in the way already described. |
Evaṃ paccavekkhitvā ca so anāgāmī ariyasāvako tasmiññeva vā āsane nisinno, aparena vā samayena rūpārūparāgamānauddhaccaavijjānaṃ anavasesappahānāya catutthāya bhūmiyā pattiyā yogaṃ karoti, so indriyabalabojjhaṅgāni samodhānetvā tadeva saṅkhāragataṃ aniccaṃ dukkhamanattāti ñāṇena parimaddati, parivatteti, vipassanāvīthiṃ ogāhati. |
28.Now, after reviewing in this way, either while sitting in the same session or on another occasion, this noble disciple who is a non-returner makes it his task to reach the fourth plane by abandoning, without remainder, greed for the fine- material and immaterial, conceit (pride), agitation, and ignorance. He brings to bear the faculties, the powers, and the enlightenment factors, and he works over and turns up that same field of formations with the knowledge that they are impermanent, painful, not-self, and he embarks upon the progressive series of insights. |
Tassevaṃ paṭipannassa vuttanayeneva saṅkhārupekkhāvasāne ekāvajjanena anulomagotrabhuñāṇesu uppannesu gotrabhuanantaraṃ arahattamaggo uppajjati, tena sampayuttaṃ ñāṇaṃ arahattamagge ñāṇanti. |
29.When he has done so, and when, at the end of equanimity about formations, conformity and change-of-lineage have arisen in a single adverting, then the path of Arahantship arises next to change-of-lineage. The knowledge associated with that is knowledge of the path of Arahantship. |
Catutthañāṇaṃ niṭṭhitaṃ. |
The fourth kind of knowledge is ended. |
Arahantapuggalakathā Table view Original pali |
816.Imassapi ñāṇassa anantaraṃ vuttanayeneva phalacittāni veditabbāni. |
30. The fruition consciousness should be understood to follow immediately upon this knowledge in the same way as before. |
Ettāvatā cesa arahā nāma aṭṭhamo ariyapuggalo hoti mahākhīṇāsavo antimadehadhārī ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammādaññā vimutto sadevakassa lokassa aggadakkhiṇeyyoti. |
And at this point this Arahant is called the eighth noble person. He is one of the Great Ones with cankers destroyed, he bears this last body, he has laid down the burden, reached his goal and destroyed the fetter of becoming, he is rightly liberated with [final] knowledge and worthy of the highest offering of the world with its deities. |
Iti yaṃ taṃ vuttaṃ "sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti imesu pana catūsu maggesu ñāṇaṃ ñāṇadassanavisuddhi nāmā"ti, taṃ imāni iminā anukkamena pattabbāni cattāri ñāṇāni sandhāya vuttaṃ. |
31.So when it was said above, “However, purification by knowledge and vision properly consists in knowledge of the four paths, that is to say, the path of stream-entry, the path of once-return, the path of non-return, and the path of Arahantship” (§2), that referred to these four kinds of knowledge to be reached in this order. |
Bodhipakkhiyakathā Table view Original pali |
817.Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ – |
32.Now, in order to appreciate the value of this same purification by knowledge and vision with its four kinds of knowledge: |
Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo; |
(1) fulfilment of states sharing in enlightenment, (2) Emergence, and (3) the coupling of the powers, (4) |
Ye yena pahātabbā, dhammā tesaṃ pahānañca. |
The kinds of states that ought to be abandoned, (5) Also the act of their abandoning, |
Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; |
(6) Functions of full-understanding, and the rest As stated when truths are penetrated to, |
Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. |
(7) Each one of which ought to be recognized According to its individual essence. |
818.Tattha paripuṇṇabodhipakkhiya, bhāvoti bodhipakkhiyānaṃ paripuṇṇabhāvo. |
33. 1. Herein, the fulfilment of states sharing in enlightenment is the fulfilledness of those states partaking in enlightenment. |
Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti hi ime sattatiṃsa dhammā bujjhanaṭṭhena bodhoti laddhanāmassa ariyamaggassa pakkhe bhavattā bodhipakkhiyā nāma. |
For they are the following thirty- seven states: the four foundations of mindfulness (MN 10), the four right endeavours (M II 11), the four roads to power (M I 103), the five faculties (M II 12), the five powers (M II 12), the seven enlightenment factors (M I 11), and the Noble Eightfold Path (D II 311f.). And they are called “partaking of enlightenment” because they take the part of the Noble Eightfold Path, which is called “enlightenment” in the sense of enlightening, |
Pakkhe bhavattāti upakārabhāve ṭhitattā. |
and they “take the part” of that because they are helpful.8 |
819.Tesu tesu ārammaṇesu okkhanditvā pakkhanditvā upaṭṭhānato paṭṭhānaṃ. |
34.“Foundation” (paṭṭhāna) is because of establishment (upaṭṭhāna) by going down into, by descending upon, such and such objects.9 |
Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. |
Mindfulness itself as foundation (establishment) is “foundation of mindfulness.” |
Kāyavedanācittadhammesu panassā asubha-dukkha-anicca-anattākāragahaṇavasena subha-sukha-nicca-atta-saññāpahānakiccasādhanavasena ca pavattito catudhā bhedo hoti. |
It is of four kinds because it occurs with respect to the body, feeling, consciousness, and mental objects (dhamma), taking them as foul, painful, impermanent, and non-self, and because it accomplishes the function of abandoning perception of beauty, pleasure, permanence, and self. |
Tasmā cattāro satipaṭṭhānāti vuccanti. |
That is why “four foundations of mindfulness” is said. |
820.Padahanti etenāti padhānaṃ. |
35. By it they endeavour (padahanti), thus it is endeavour (padhāna); |
Sobhanaṃ padhānaṃ sammappadhānaṃ. |
a good endeavour is a right (sammā) endeavour. |
Sammā vā padahanti etenāti sammappadhānaṃ. |
Or alternatively: by its means people endeavour rightly (sammā padahanti), thus it is right endeavour (sammappa- dhāna). |
Sobhanaṃ vā taṃ kilesavirūpattavirahato padhānañca hitasukhanipphādakattena seṭṭhabhāvāvahanato padhānabhāvakāraṇato cāti sammappadhānaṃ. |
Or alternatively: it is good because of abandoning the unseemliness of defilement, and it is endeavour because of bringing about improvement and giving precedence (padhāna-bhāva-kāraṇa) in the sense of producing well-being and bliss-(sukha), thus it is right endeavour. |
Vīriyassetaṃ adhivacanaṃ. |
It is a name for energy. |
Tayidaṃ uppannānuppannānaṃ akusalānaṃ pahānānuppattikiccaṃ anuppannuppannānañca kusalānaṃ uppattiṭṭhitikiccaṃ sādhayatīti catubbidhaṃ hoti, tasmā cattāro sammappadhānāti vuccanti. |
It accomplishes the functions of abandoning arisen unprofitable things, preventing the arising of those not yet arisen, arousing unarisen profitable things, and maintaining those already arisen; thus it is fourfold. That is why “four right endeavours” is said. |
821.Pubbe vuttena ijjhanaṭṭhena iddhi. |
36.Power (iddhi) is in the sense of success (ijjhana) as already described (XII.44). |
Tassā sampayuttāya pubbaṅgamaṭṭhena phalabhūtāya pubbabhāgakāraṇaṭṭhena ca iddhiyā pādoti iddhipādo. |
It is the road (basis—pāda) to that power (for that success—iddhi) in the sense of being the precursor of that success which is associated with it and in the sense of being the prior cause of that success which is its fruit, thus it is a road to power (basis for success). |
So chandādivasena catubbidho hoti, tasmā cattāro iddhipādāti vuccanti. |
It is fourfold as zeal (desire), and so on. That is why “four roads to power” are spoken of, |
Yathāha – "cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo"ti (vibha. 457). |
according as it is said: “Four roads to power: the road to power consisting in zeal, the road to power consisting in energy, the road to power consisting in [natural purity of] consciousness, the road to power consisting in inquiry” (Vibh 223). |
Ime lokuttarāva. |
These are supramundane only. |
Lokiyā pana "chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. |
But they are also mundane “If a bhikkhu obtains concentration, obtains mental unification by making zeal predominant, |
Ayaṃ vuccati chandasamādhī"tiādivacanato (vibha. 432) chandādiadhipativasena paṭiladdhadhammāpi honti. |
this is called concentration through zeal” (Vibh 216), etc., because of the words (above) as states acquired by predominance of zeal, etc., respectively. |
822.Assaddhiyakosajjapamādavikkhepasammohānaṃ abhibhavanato abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ. |
37.“Faculty” is in the sense of predominance, in other words, of overcoming, because [these states, as faculties] respectively overcome faithlessness, idleness, negligence, distraction, and confusion. |
Assaddhiyādīhi ca anabhibhavanīyato akampiyaṭṭhena balaṃ. |
“Power” is in the sense of unwaveringness because [these states, as powers] are incapable of being overcome respectively by faithlessness, and so on. |
Tadubhayampi saddhādivasena pañcavidhaṃ hoti, tasmā pañcindriyāni pañca balānīti vuccanti. |
Both are fivefold as consisting in faith, [energy, mindfulness, concentration, and understanding]. That is why “five faculties” and “five powers” is said. |
823.Bujjhanakasattassa pana aṅgabhāvena satiādayo satta bojjhaṅgā. |
38. Mindfulness, [investigation-of-states, energy, happiness, tranquillity concentration, and equanimity,] as factors in a being who is becoming enlightened, are the “seven enlightenment factors.” |
Niyyānikaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā honti. |
And right view, [right thinking, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration,] are the eight “path factors” in the sense of being an outlet. |
Tena vuttaṃ "satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo"ti. |
Hence, “seven enlightenment factors” and “the Noble Eightfold Path” is said. |
824.Iti ime sattatiṃsa bodhipakkhiyadhammā pubbabhāge lokiyavipassanāya vattamānāya cuddasavidhena kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato ca vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato ca cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato ca dhammānupassanāsatipaṭṭhānaṃ. |
39.So there are these thirty-seven states partaking of enlightenment. Now, in the prior stage when mundane insight is occurring, they are found in a plurality of consciousnesses as follows: the foundation of mindfulness consisting in contemplation of the body [is found] in one discerning the body in the fourteen ways;10 the foundation of mindfulness consisting in contemplation of feeling, in one discerning feeling in the nine ways; the foundation of mindfulness consisting in the contemplation of mind, in one discerning the [manner of] consciousness in sixteen ways; the foundation of mindfulness consisting in contemplation of mental objects, in one discerning mental objects in the five ways. |
Imasmiṃ attabhāve anuppannapubbaṃ parassa uppannaṃ akusalaṃ disvā "yathā paṭipannassetaṃ uppannaṃ, na tathā paṭipajjissāmi evaṃ me etaṃ nuppajjissatī"ti, tassa anuppādāya vāyamanakāle paṭhamaṃ sammappadhānaṃ. |
And at the time when, on seeing an unprofitable state arisen in someone else, which has not yet arisen in his own person, he strives for its non-arising thus, “I shall not behave as he has done in whom this is now arisen, and so this will not arise in me,” then he has the first right endeavour; |
Attano samudācārappattaṃ akusalaṃ disvā tassa pahānāya vāyamanakāle dutiyaṃ. |
when, seeing something unprofitable in his own behaviour, he strives to abandon it, then he has the second; |
Imasmiṃ attabhāve anuppannapubbaṃ jhānaṃ vā vipassanaṃ vā uppādetuṃ vāyamantassa tatiyaṃ. |
when he strives to arouse jhāna or insight so far unarisen in this person, he has the third; |
Uppannaṃ yathā na parihāyati, evaṃ punappunaṃ uppādentassa catutthaṃ sammappadhānaṃ. |
and when he arouses again and again what has already arisen so that it shall not diminish, he has the fourth. |
Chandaṃ dhuraṃ katvā kusaluppādanakāle chandiddhipādo. |
And at the time of arousing a profitable state with zeal as the motive force, there is the road to power consisting in zeal, [and so on with the remaining three roads to power]. |
Micchāvācāya viramaṇakāle sammāvācāti evaṃ nānācittesu labbhanti. |
And at the time of abstaining from wrong speech there is right speech, [and so on with abstaining from wrong action and wrong livelihood].11 |
Imesaṃ pana catunnaṃ ñāṇānaṃ uppattikāle ekacitte labbhanti. |
At the time of arising of [any one of] the four kinds of [path] knowledge, [all these states] are found in a single consciousness. |
Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti. |
In the moment of fruition the thirty-three excepting the four right endeavours are found. |
825.Evaṃ ekacitte labbhamānesu cetesu ekāva nibbānārammaṇā sati kāyādīsu subhasaññādippahānakiccasādhanavasena cattāro satipaṭṭhānāti vuccati. |
40.When these are found in a single consciousness in this way, it is the one kind of mindfulness whose object is Nibbāna that is called “the four foundations of mindfulness” because it accomplishes the function of abandoning the [four] perceptions of beauty, etc., in the [four things] beginning with the body. |
Ekameva ca vīriyaṃ anuppannānaṃ anuppādādikiccasādhanavasena cattāro sammappadhānāti vuccati. |
And also the one kind of energy is called “four right endeavours” because it accomplishes the [four] functions beginning with preventing the arising of the unarisen [unprofitable]. |
Sesesu pana hāpanavaḍḍhanaṃ natthi. |
But there is no decrease or increase with the rest. |
826.Apica tesu – |
41.Furthermore it is said of them: |
Nava ekavidhā eko, dvedhātha catu pañcadhā; |
Nine in one way, one in two ways, Then in four ways, and in five ways, |
Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te. |
In eight ways, and in nine ways, too— So in six ways they come to be. |
Nava ekavidhāti chando, cittaṃ, pīti, passaddhi, upekkhā, saṅkappo, vācā, kammanto, ājīvoti ime nava chandiddhipādādivasena ekavidhāva honti, na aññaṃ koṭṭhāsaṃ bhajanti. |
42.(i) Nine in one way: these nine are zeal, consciousness, happiness, tranquillity, equanimity, thinking, speech, action, and livelihood, and they are found “in one way” as road to power consisting in zeal, etc., since they do not belong to any other group. |
Eko dvedhāti saddhā indriya, balavasena dvedhā ṭhitā. |
(ii) One in two ways: faith is found “in two ways,” as a faculty and as a power. |
Atha catu pañcadhāti athañño eko catudhā, añño pañcadhā ṭhitoti attho. |
(iii) Then in four ways, and (iv) in five ways: the meaning is that another one is found in four ways and another in five. |
Tattha samādhi eko indriya, bala, bojjhaṅga, maggaṅgavasena catudhā ṭhito. |
Herein, concentration is the “one in four ways” since it is a faculty, a power, an enlightenment factor, and a path factor; |
Paññā tesañca catunnaṃ iddhipādakoṭṭhāsassa ca vasena pañcadhā. |
understanding is the “one in five ways” since it is these four and also a road to power. |
Aṭṭhadhā navadhā cevāti aparo eko aṭṭhadhā, eko navadhā ṭhitoti attho. |
(v) In eight ways, and (vi) in nine ways, too: the meaning is that another one is found in eight ways and another in nine ways. |
Catusatipaṭṭhāna, indriya, bala, bojjhaṅga, maggaṅgavasena sati aṭṭhadhā ṭhitā. |
Mindfulness is one “in eight ways” since it is the four foundations of mindfulness, a faculty, a power, an enlightenment factor, and a path factor; |
Catusammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, maggaṅgavasena vīriyaṃ navadhāti. |
energy is the one “in nine ways” since it is four right endeavours, a road to power, a faculty, a power, an enlightenment factor, and a path factor. |
Evaṃ – |
So: |
Cuddaseva asambhinnā, hontete bodhipakkhiyā; |
43. States sharing in enlightenment Are fourteen, undistributed; |
Koṭṭhāsato sattavidhā, sattatiṃsappabhedato. |
They total thirty-seven states Among the groups distributed. |
Sakiccanipphādanato, sarūpena ca vuttito; |
While each performs the proper task That to its special lot falls due, |
Sabbeva ariyamaggassa, sambhave sambhavanti teti. |
They all come into being when The Noble Eightfold Path comes true. |
Evaṃ tāvettha paripuṇṇabodhipakkhiyabhāvo jānitabbo. |
This is how, firstly, the “fulfilment of states partaking in enlightenment” should be understood here. |
Vuṭṭhānabalasamāyogakathā Table view Original pali |
827.Vuṭṭhānabalasamāyogoti vuṭṭhānañceva balasamāyogo ca. |
44. 2. Emergence and 3. coupling of the powers: the resolution of the compound vuṭṭhānabalasamāyoga is vuṭṭhānañ c’eva bala-samāyogo ca. |
Lokiyavipassanā hi nimittārammaṇattā ceva pavattikāraṇassa ca samudayassa asamucchindanato neva nimittā na pavattā vuṭṭhāti. |
[2. Emergence:] mundane insight induces no emergence either from occurrence [of defilement internally], because it does not cut off originating, which is the act of causing occurrence,12 or from the sign [of formations externally], because it has the sign as object. |
Gotrabhuñāṇaṃ samudayassa asamucchindanato pavattā na vuṭṭhāti. |
Change-of-lineage knowledge does not induce emergence from occurrence [internally] because it does not cut off originating, |
Nibbānārammaṇato pana nimittā vuṭṭhātīti ekato vuṭṭhānaṃ hoti. |
but it does induce emergence from the sign [externally] because it has Nibbāna as its object; so there is emergence from one. |
Tenāha "bahiddhāvuṭṭhānavivaṭṭane paññā gotrabhuñāṇa"nti (paṭi. ma. mātikā 1.10). |
Hence it is said, “Understanding of emergence and turning away from the external is knowledge of change-of-lineage” (Paṭis I 66). |
Tathā "uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti gotrabhu, pavattā vivaṭṭitvā"ti (paṭi. ma. 1.59) sabbaṃ veditabbaṃ. |
Likewise the whole passage, “Having turned away from arising, it enters into non-arising, thus it is change-of-lineage. Having turned away from occurrence … (etc.—for elision see Ch. XXI.37) … [Having turned away from the sign of formations externally, it enters into cessation, Nibbāna, thus it is change-of-lineage]” (Paṭis I 67), should be understood here. |
Imāni pana cattāripi ñāṇāni animittārammaṇattā nimittato vuṭṭhahanti, samudayassa samucchindanato pavattā vuṭṭhahantīti dubhato vuṭṭhānāni honti. |
These four kinds of [path] knowledge emerge from the sign because they have the signless as their object, and also from occurrence because they cut off origination. So they emerge from both. |
Tena vuttaṃ – |
Hence it is said: |
"Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ? |
45.“How is it that understanding of emergence and turning away from both is knowledge of the path? |
"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 (a) emerges from wrong view, and it emerges from defilements and from the aggregates that occur consequent upon that [wrong view],13 and (b) externally it emerges from all signs; |
Tena vuccati dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ. |
hence it was said: Understanding of emergence and turning away from both is knowledge of the path. |
Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā - pe - pariggahaṭṭhena sammāvācā micchāvācāya. |
Right thinking in the sense of directing emerges from wrong thinking … Right speech in the sense of embracing emerges from wrong speech … |
Samuṭṭhānaṭṭhena sammākammanto. |
Right action in the sense of originating emerges from wrong action … |
Vodānaṭṭhena sammāājīvo. |
Right livelihood in the sense of cleansing emerges from wrong livelihood … |
Paggahaṭṭhena sammāvāyāmo. |
Right effort in the sense of exerting emerges from wrong effort … |
Upaṭṭhānaṭṭhena sammāsati. |
Right mindfulness in the sense of establishment emerges from wrong mindfulness … |
Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. |
Right concentration in the sense of non-distraction emerges from wrong concentration and it emerges from defilements and from the aggregates that occur consequent upon that [wrong concentration], and externally it emerges from all signs; |
Tena vuccati 'dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa'nti. |
hence it was said: Understanding of emergence and turning away from both is knowledge of the path. |
"Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi - pe - avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaṃyojanā paṭighasaṃyojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti - pe -. |
“At the moment of the once-return path, right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from the gross fetter of greed for sense desires, from the gross fetter of resentment, from the gross inherent tendency to greed for sense desires, and from the gross inherent tendency to resentment, [and it emerges from defilements and from the aggregates consequent upon that, and (b) externally it emerges from all signs; hence it was said: Understanding of emergence and turning away from both is knowledge of the path]. |
"Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi - pe - avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaṃyojanā paṭighasaṃyojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti - pe -. |
“At the moment of the non-return path, right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from the residual fetter of greed for sense desires, from the residual fetter of resentment, from the residual inherent tendency to greed for sense desires, from the residual inherent tendency to resentment, [and it emerges from defilements and from the aggregates that occur consequent upon that, and (b) externally it emerges from all signs; hence it was said: Understanding of emergence and turning away from both is knowledge of the path]. |
"Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi - pe - avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. |
“At the moment of the Arahant path, right view in the sense of seeing … Right concentration in the sense of non-distraction (a) emerges from greed for the fine-material [existence], from greed for immaterial [existence], from conceit (pride), from agitation, from ignorance, from the inherent tendency to conceit (pride), from the inherent tendency to greed for becoming, from the inherent tendency to ignorance, and it emerges from defilements and from the aggregates that occur consequent upon that, and (b) externally it emerges from all signs; |
Tena vuccati 'dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇa"'nti (paṭi. ma. 1.61). |
hence it was said: Understanding of emergence and turning away from both is knowledge of the path” (Paṭis I 69f.). |
828.Lokiyānañca aṭṭhannaṃ samāpattīnaṃ bhāvanākāle samathabalaṃ adhikaṃ hoti. |
46. [3. Coupling of the powers:] At the time of developing the eight mundane attainments the serenity power is in excess, |
Aniccānupassanādīnaṃ bhāvanākāle vipassanābalaṃ. |
while at the time of developing the contemplations of impermanence, etc., the insight power is in excess. |
Ariyamaggakkhaṇe pana yuganaddhā te dhammā pavattanti aññamaññaṃ anativattanaṭṭhena. |
But at the noble path moment they occur coupled together in the sense that neither one exceeds the other. |
Tasmā imesu catūsupi ñāṇesu ubhayabalasamāyogo hoti. |
So there is coupling of the powers in the case of each one of these four kinds of knowledge, |
Yathāha – |
according as it is said: |
"Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. |
“When he emerges from the defilements associated with agitation, and from the aggregates, his mental unification, non-distraction, concentration, has cessation as its domain. When he emerges from the defilements associated with ignorance and from the aggregates, his insight in the sense of contemplation has cessation as its domain. |
Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. |
So serenity and insight have a single nature in the sense of emergence, they are coupled together, and neither exceeds the other. |
Tena vuccati vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī"ti (paṭi. ma. 2.5). |
Hence it was said: He develops serenity and insight coupled together in the sense of emergence” (Paṭis II 98). |
Evamettha vuṭṭhānabalasamāyogo veditabbo. |
“Emergence” and “coupling of the powers” should be understood here in this way. |
Pahātabbadhammapahānakathā Table view Original pali |
829.Yeyena pahātabbā dhammā, tesaṃ pahānañcāti imesu pana catūsu ñāṇesu ye dhammā yena ñāṇena pahātabbā, tesaṃ pahānañca jānitabbaṃ. |
47. 4. The kinds of states that ought to be abandoned, 5. also the act of their abandoning: now which states are to be abandoned by which kind of knowledge among these four should be understood, and also the act of abandoning them. |
Etāni hi yathāyogaṃ saṃyojanakilesamicchattalokadhammamacchariyavipallāsaganthaagatiāsavaoghayoga-nīvaraṇaparāmāsaupādānaanusayamalaakusalakammapathacittuppādasaṅkhātānaṃ dhammānaṃ pahānakarāni. |
For they each and severally bring about the act of abandoning of the states called fetters, defilements, wrongnesses, worldly states, kinds of avarice, perversions, ties, bad ways, cankers, floods, bonds, hindrances, adherences, clingings, inherent tendencies, stains, unprofitable courses of action, and unprofitable thought- arisings. |
Tattha saṃyojanānīti khandhehi khandhānaṃ phalena kammassa dukkhena vā sattānaṃ saṃyojakattā rūparāgādayo dasa dhammā vuccanti. |
48.Herein, the fetters are the ten states beginning with greed for the fine material, so called because they fetter aggregates [in this life] to aggregates [of the next], or kamma to its fruit, or beings to suffering. |
Yāvañhi te, tāva etesaṃ anuparamoti. |
For as long as those exist there is no cessation of the others. |
Tatrāpi rūparāgo arūparāgo māno uddhaccaṃ avijjāti ime pañca uddhaṃnibbattanakakhandhādisaṃyojakattā uddhaṃbhāgiyasaṃyojanāni nāma. |
And of these fetters, greed for the fine material, greed for the immaterial, conceit (pride), agitation, and ignorance are called the five higher fetters because they fetter beings to aggregates, etc., produced in higher [forms of becoming], [683] |
Sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso kāmarāgo paṭighoti ime pañca adhonibbattanakakhandhādisaṃyojakattā adhobhāgiyasaṃyojanāni nāma. |
while false view of individuality, uncertainty, adherence to rules and vows, greed for sense desires, and resentment are called the five lower fetters because they fetter beings to aggregates, etc., produced in the lower [forms of becoming]. |
Kilesāti sayaṃ saṃkiliṭṭhattā sampayuttadhammānañca saṃkilesikattā lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappanti ime dasa dhammā. |
49. The defilements are the ten states, namely, greed, hate, delusion, conceit (pride), [false] view, uncertainty, stiffness [of mind], agitation, consciencelessness, shamelessness. They are so called because they are themselves defiled and because they defile their associated states. |
Micchattāti micchāpavattanato micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhīti ime aṭṭha dhammā. |
50.The wrongnesses are the eight states, namely, wrong view, wrong thinking, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, (They are so called because they occur wrongly.) |
Micchāvimuttimicchāñāṇehi vā saddhiṃ dasa. |
which with wrong knowledge and wrong deliverance,14 come to ten. |
Lokadhammāti lokappavattiyā sati anuparamadhammakattā lābho alābho yaso ayaso sukhaṃ dukkhaṃ nindā pasaṃsāti ime aṭṭha. |
51.The worldly states are the eight, namely, gain, loss, fame, disgrace, pleasure, pain, blame, and praise. They are so called because they continually succeed each other as long as the world persists. |
Idha pana kāraṇopacārena lābhādivatthukassa anunayassa alābhādivatthukassa paṭighassa cetaṃ lokadhammaggahaṇena gahaṇaṃ katanti veditabbaṃ. |
But when the worldly states are included, then by the metaphorical use of the cause’s name [for its fruit], the approval that has the gain, etc., as its object and the resentment that has the loss, etc., as its object should also be understood as included. |
Macchariyānīti āvāsamacchariyaṃ kulamacchariyaṃ lābhamacchariyaṃ dhammamacchariyaṃ vaṇṇamacchariyanti imāsu āvāsādīsu aññesaṃ sādhāraṇabhāvaṃ asahanākārena pavattāni pañca macchariyāni. |
52.The kinds of avarice are the five, namely, avarice about dwellings, families, gain, Dhamma, and praise, which occur as inability to bear sharing with others any of these things beginning with dwellings. |
Vipallāsāti aniccadukkhaanattaasubhesuyeva vatthūsu "niccaṃ sukhaṃ attā subha"nti evaṃ pavatto saññāvipallāso cittavipallāso diṭṭhivipallāsoti ime tayo. |
53. The perversions are the three, namely, perversions of perception, of consciousness, and of view, which occur apprehending objects that are impermanent, painful, not-self, and foul (ugly), as permanent, pleasant, self, and beautiful. |
Ganthāti nāmakāyassa ceva rūpakāyassa ca ganthanato abhijjhādayo cattāro. |
54.The ties are the four beginning with covetousness, so called because they tie the mental body and the material body. |
Tathā hi te abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho icceva vuttā. |
They are described as “the bodily tie of covetousness, the bodily tie of ill will, the bodily tie of adherence to rules and vows, and the bodily tie of insisting (misinterpreting) that ‘This [only] is the truth’” (Vibh 374). |
Agatīti chandadosamohabhayehi akattabbakaraṇassa, kattabbākaraṇassa ca adhivacanaṃ. |
55. Bad ways is a term for doing what ought not to be done and not doing what ought to be done, out of zeal (desire), hate, delusion, and fear. |
Tañhi ariyehi agantabbattā agatīti vuccati. |
They are called “bad ways” because they are ways not to be travelled by Noble Ones. |
Āsavāti ārammaṇavasena āgotrabhuto, ābhavaggato ca savanā, asaṃvutehi vā dvārehi ghaṭachiddehi udakaṃ viya savanato niccapaggharaṇaṭṭhena saṃsāradukkhassa vā savanato kāmarāgabhavarāgamicchādiṭṭhiavijjānametaṃ adhivacanaṃ. |
56. Cankers (āsava): as far as (ā) change-of-lineage [in the case of states of consciousness] and as far as (ā) the acme of becoming [in the case of the kinds of becoming, that is to say, the fourth immaterial state,] there are exudations (savana) owing to the [formed nature of the] object. This is a term for greed for sense desires, greed for becoming, wrong view, and ignorance, because of the exuding (savana) [of these defilements] from unguarded sense-doors like water from cracks in a pot in the sense of constant trickling, or because of their producing (savana) the suffering of the round of rebirths.15 [684] |
Bhavasāgare ākaḍḍhanaṭṭhena duruttaraṇaṭṭhena ca oghātipi, ārammaṇaviyogassa ceva dukkhaviyogassa ca appadānato yogātipi tesaññeva adhivacanaṃ. |
The floods are so called in the sense of sweeping away into the ocean of becoming, and in the sense of being hard to cross. The bonds are so called because they do not allow disengagement from an object and disengagement from suffering. Both “floods” and “bonds” are terms for the cankers already mentioned. |
Nīvaraṇānīti cittassa āvaraṇanīvaraṇapaṭicchādanaṭṭhena kāmacchandādayo pañca. |
57.The hindrances are the five, namely, lust, [ill will, stiffness and torpor, agitation and worry, and uncertainty,] in the sense of obstructing and hindering and concealing [reality] from consciousness (IV.86). |
Parāmāsoti tassa tassa dhammassa sabhāvaṃ atikkamma parato abhūtaṃ sabhāvaṃ āmasanākārena pavattanato micchādiṭṭhiyā etaṃ adhivacanaṃ. |
58.Adherence (misapprehension—parāmāsa) is a term for wrong view, because it occurs in the aspect of missing the individual essence of a given state (dhamma) and apprehending (āmasana) elsewhere (parato) an unactual individual essence. |
Upādānānīti sabbākārena paṭiccasamuppādaniddese vuttāni kāmupādānādīni cattāri. |
59.The clingings are the four beginning with sense-desire clinging described in all their aspects in the Description of the Dependent Origination (Ch. XVII.240f.). |
Anusayāti thāmagataṭṭhena kāmarāgānusayo, paṭigha, māna, diṭṭhi, vicikicchā, bhavarāga, avijjānusayoti evaṃ vuttā kāmarāgādayo satta. |
60.The inherent tendencies are the seven, namely, greed for sense desires, etc., in the sense of the inveterateness, stated thus: the inherent tendency to greed for sense desires, the inherent tendency to resentment, conceit (pride), [false] view, uncertainty, greed for becoming, and ignorance. |
Te hi thāmagatattā punappunaṃ kāmarāgādīnaṃ uppattihetubhāvena anusentiyevāti anusayā. |
For it is owing to their inveteracy that they are called inherent tendencies (anusaya) since they inhere (anusenti) as cause for the arising of greed for sense desires, etc., again and again. |
Malāti telañjanakalalaṃ viya sayañca asuddhattā, aññesañca asuddhabhāvakaraṇato lobhadosamohā tayo. |
61. The stains are the three, namely, greed, hate, and delusion. They are so called because they are themselves dirty like oil, black, and mud, and because they dirty other things. |
Akusalakammapathāti akusalakammabhāvena ceva duggatīnañca pathabhāvena pāṇātipāto adinnādānaṃ kāmesumicchācāro musāvādo pisuṇavācā pharusavācā samphappalāpo abhijjhā byāpādo micchādiṭṭhīti ime dasa. |
62. The unprofitable courses of action are the ten, namely, killing living things, taking what is not given, sexual misconduct; false speech, malicious speech, harsh speech, gossip; covetousness, ill will, and wrong view. They are so called since they are both unprofitable action (kamma) and courses that lead to unhappy destinies. |
Akusalacittuppādāti lobhamūlā aṭṭha dosamūlā dve mohamūlā dveti ime dvādasa. |
63.The unprofitable thought-arisings are the twelve consisting of the eight rooted in greed, the two rooted in hate, and the two rooted in delusion (XIV.89f.). |
830.Iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarāni. |
64.So these [four kinds of knowledge] each and severally abandon these states beginning with the fetters. |
Kathaṃ? |
How? |
Saṃyojanesu tāva sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso apāyagamanīyā ca kāmarāgapaṭighāti ete pañca dhammā paṭhamañāṇavajjhā, sesā kāmarāgapaṭighā oḷārikā dutiyañāṇavajjhā, sukhumā tatiyañāṇavajjhā, rūparāgādayo pañcapi catutthañāṇavajjhā eva. |
The five states eliminated by the first knowledge in the case of the fetters, firstly, are: false view of personality, doubt, adherence to rules and vows, and then greed for sense desires and resentment that are [strong enough] to lead to states of loss. The remaining gross greed for sense desires and resentment are eliminated by the second knowledge. Subtle greed for sense desires and resentment are eliminated by the third knowledge. The five beginning with greed for the fine material are only [actually] eliminated by the fourth knowledge. |
Paratopi ca yattha yattha evasaddena niyamaṃ na karissāma. |
In what follows, we shall not in every instance specify the fact with the expression “only [actually]”; |
Tattha tattha yaṃ yaṃ "upariñāṇavajjho"ti vakkhāma, so so purimañāṇehi hatāpāyagamanīyādibhāvova hutvā upariñāṇavajjho hotīti veditabbo. |
nevertheless, whatever we shall say is eliminated by one of the [three] higher knowledges should be understood as only the [residual] state eliminated by the higher knowledge; for that state will have already been rendered not conducive to states of loss by the preceding knowledge. |
Kilesesu diṭṭhivicikicchā paṭhamañāṇavajjhā, doso tatiyañāṇavajjho, lobhamohamānathinauddhaccaahirikaanottappāni catutthañāṇavajjhāni. |
65.In the case of the defilements, [false] view and uncertainty are eliminated by the first knowledge. Hate is eliminated by the third knowledge. Greed, delusion, conceit (pride), mental stiffness, agitation, consciencelessness, and shameless- ness are eliminated by the fourth knowledge. |
Micchattesu micchādiṭṭhi musāvādo micchākammanto micchāājīvoti ime paṭhamañāṇavajjhā, micchāsaṅkappo pisuṇavācā pharusavācāti ime tatiyañāṇavajjhā, cetanāyeva cettha vācāti veditabbā. |
66.In the case of the wrongnesses, wrong view, false speech, wrong action, and wrong [685] livelihood are eliminated by the first knowledge. Wrong thinking, malicious speech, and harsh speech are eliminated by the third knowledge. And here only volition is to be understood as speech. |
Samphappalāpamicchāvāyāmasatisamādhivimuttiñāṇāni catutthañāṇavajjhāni. |
Gossip, wrong effort, wrong mindfulness, wrong concentration, wrong deliverance, and wrong knowledge are eliminated by the fourth knowledge. |
Lokadhammesu paṭigho tatiyañāṇavajjho, anunayo catutthañāṇavajjho, yase ca pasaṃsāya ca anunayo catutthañāṇavajjhoti eke. |
67. In the case of the worldly states, resentment is eliminated by the third knowledge, and approval is eliminated by the fourth knowledge. Some say that approval of fame and praise is eliminated by the fourth knowledge. |
Macchariyāni paṭhamañāṇavajjhāneva. |
The kinds of avarice are eliminated by the first knowledge only. |
Vipallāsesu anicce niccaṃ, anattani attāti ca saññācittadiṭṭhivipallāsā, dukkhe sukhaṃ, asubhe subhanti diṭṭhivipallāso cāti ime paṭhamañāṇavajjhā, asubhe subhanti saññācittavipallāsā tatiyañāṇavajjhā, dukkhe sukhanti saññācittavipallāsā catutthañāṇavajjhā. |
68.In the case of the perversions, the perversions of perception, consciousness, and view, which find permanence in the impermanent and self in the not-self, and the perversion of view finding pleasure in pain and beauty in the foul, are eliminated by the first knowledge. The perversions of perception and consciousness finding beauty in the foul are eliminated by the third path. The perversions of perception and consciousness finding pleasure in the painful are eliminated by the fourth knowledge. |
Ganthesu sīlabbataparāmasaidaṃsaccābhinivesakāyaganthā paṭhamañāṇavajjhā, byāpādakāyagantho tatiyañāṇavajjho, itaro catutthañāṇavajjho. |
69.In the case of ties, the bodily ties of adherence to rules and vows and of the insistence (misinterpretation) that “This is the truth” are eliminated by the first knowledge. The bodily tie of ill will is eliminated by the third knowledge. The remaining one is eliminated by the fourth path. |
Agati paṭhamañāṇavajjhāva. |
The bad ways are eliminated by the first knowledge only. |
Āsavesu diṭṭhāsavo paṭhamañāṇavajjho, kāmāsavo tatiyañāṇavajjho, itare dve catutthañāṇavajjhā. |
70. In the case of the cankers, the canker of view is eliminated by the first knowledge. The canker of sense desire is eliminated by the third knowledge. The other two are eliminated by the fourth knowledge. |
Oghayogesupi eseva nayo. |
The same thing applies in the case of the floods and the bonds. |
Nīvaraṇesu vicikicchānīvaraṇaṃ paṭhamañāṇavajjhaṃ, kāmacchando byāpādo kukkuccanti tīṇi tatiyañāṇavajjhāni, thinamiddhauddhaccāni catutthañāṇavajjhāni. |
71.In the case of the hindrances, the hindrance of uncertainty is eliminated by the first knowledge. The three, namely, lust, ill will, and worry, are eliminated by the third knowledge. Stiffness and torpor and agitation are eliminated by the fourth knowledge. |
Parāmāso paṭhamañāṇavajjhova. |
Adherence is eliminated by the first knowledge only. |
Upādānesu sabbesampi lokiyadhammānaṃ vatthukāmavasena kāmāti āgatattā rūpārūparāgopi kāmupādāne patati, tasmā taṃ catutthañāṇavajjhaṃ, sesāni paṭhamañāṇavajjhāni. |
72.In the case of the clingings, since according to what is given in the texts all worldly states are sense desires, that is, sense desires as object (see Nidd I 1–2), and so greed both for the fine material and the immaterial falls under sense- desire clinging, consequently that sense-desire clinging is eliminated by the fourth knowledge. The rest are eliminated by the first knowledge. |
Anusayesu diṭṭhivicikicchānusayā paṭhamañāṇavajjhāva, kāmarāgapaṭighānusayā tatiyañāṇavajjhā, mānabhavarāgāvijjānusayā catutthañāṇavajjhā. |
73.In the case of the inherent tendencies, the inherent tendencies to [false] view and to uncertainty are eliminated by the first knowledge. The inherent tendencies to greed for sense desires and to resentment are eliminated by the third knowledge. The inherent tendencies to conceit (pride), to greed for becoming, and to ignorance are eliminated by the fourth knowledge. |
Malesu dosamalaṃ tatiyañāṇavajjhaṃ, itarāni catutthañāṇavajjhāni. |
74.In the case of the stains, the stain of hate is eliminated by the third knowledge, the others are eliminated by the fourth knowledge. |
Akusalakammapathesu pāṇātipāto adinnādānaṃ micchācāro musāvādo micchādiṭṭhīti ime paṭhamañāṇavajjhā, pisuṇavācā pharusavācā byāpādoti tayo tatiyañāṇavajjhā, samphappalāpābhijjhā catutthañāṇavajjhā. |
75.In the case of the unprofitable courses of action, killing living things, taking what is not given, sexual misconduct, false speech, and wrong view are eliminated by the first knowledge. The three, namely, malicious speech, harsh speech, and ill will, are eliminated by the third knowledge. Gossip and covetousness are eliminated by the fourth knowledge. |
Akusalacittuppādesu cattāro diṭṭhigatasampayuttā vicikicchāsampayutto cāti pañca paṭhamañāṇavajjhāva, dve paṭighasampayuttā tatiyañāṇavajjhā, sesā catutthañāṇavajjhāti. |
76.In the case of the unprofitable thought-arisings, the four associated with [false] view, and that associated with uncertainty, making five, are eliminated by the first knowledge. The two associated with resentment are eliminated by the third knowledge. The rest are eliminated by the fourth knowledge. |
Yañca yena vajjhaṃ, taṃ tena pahātabbaṃ nāma. |
77.And what is eliminated by any one of them is abandoned by it. |
Tena vuttaṃ "iti etesaṃ saṃyojanādīnaṃ dhammānaṃ etāni yathāyogaṃ pahānakarānī"ti. |
That is why it was said above, “So these [four kinds of knowledge] each and severally abandon these states beginning with the fetters.” |
831.Kiṃ panetāni ete dhamme atītānāgate pajahanti udāhu paccuppanneti. |
78. 5. The act of the abandoning: but how then? Do these [knowledges] abandon these states when they are past, or when they are future, or when [686] they are present? |
Kiṃ panettha yadi tāva atītānāgate, aphalo vāyāmo āpajjati. |
What is the position here? For, firstly, if [they are said to abandon them] when past or future, it follows that the effort is fruitless. |
Kasmā? |
Why? |
Pahātabbānaṃ natthitāya. |
Because what has to be abandoned is non-existent. |
Atha paccuppanne, tathāpi aphalo, vāyāmena saddhiṃ pahātabbānaṃ atthitāya, saṃkilesikā ca maggabhāvanā āpajjati, vippayuttatā vā kilesānaṃ, na ca paccuppannakileso cittavippayutto nāma atthīti. |
Then if it is when they are present, it is likewise fruitless because the things to be abandoned exist simultaneously with the effort, and it follows that there is development of a path that has defilement, or it follows that defilements are dissociated [from consciousness] though there is no such thing as a present defilement dissociated from consciousness.16 |
Nāyaṃ āveṇikā codanā. |
79.That is not an original argument; |
Pāḷiyaṃyeva hi "svāyaṃ kilese pajahati, atīte kilese pajahati, anāgate kilese pajahati, paccuppanne kilese pajahatī"ti vatvā, puna "hañci atīte kilese pajahati, tenahi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti, atthaṅgataṃ atthaṅgameti. |
for in the text first the question is put: “When a man abandons defilements, does he abandon past defilements? Does he abandon future defilements? Does he abandon present defilements? ” Then the objection is put in this way: “If he abandons past defilements, he destroys what has already been destroyed, causes to cease what has already ceased, causes to vanish what has already vanished, causes to subside what has already subsided. |
Atītaṃ yaṃ natthi, taṃ pajahatī"ti (paṭi. ma. 3.21) ca vatvā, "na atīte kilese pajahatī"ti paṭikkhittaṃ. |
What is past, which is non-existent, that he abandons.” But this is denied in this way: “He does not abandon past defilements.” |
Tathā "hañci anāgate kilese pajahati, tenahi ajātaṃ pajahati, anibbattaṃ pajahati, anuppannaṃ pajahati, apātubhūtaṃ pajahati. |
Then the objection is put in this way: “If he abandons future defilements, he abandons what has not been born, he abandons what has not been generated, he abandons what has not arisen, he abandons what has not become manifest. |
Anāgataṃ yaṃ natthi, taṃ pajahatī"ti ca vatvā, "na anāgate kilese pajahatī"ti paṭikkhittaṃ. |
What is future, which is non-existent, that he abandons.” But this is denied in this way: “He does not abandon future defilements.” |
Tathā "hañci paccuppanne kilese pajahati, tenahi ratto rāgaṃ pajahati. |
Then the objection is put in this way: “If he abandons present defilements, then though inflamed with greed he abandons greed, |
Duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, vikkhepagato uddhaccaṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati. |
though corrupted with hate he abandons hate, though deluded he abandons delusion, though shackled17 he abandons conceit (pride), though misconceiving he abandons [false] view, though distracted he abandons agitation, though not having made up his mind he abandons uncertainty, though not having inveterate habits he abandons inherent tendency, |
Kaṇhasukkā dhammā yuganaddhāva vattanti. |
dark and bright states occur coupled together, |
Saṃkilesikā maggabhāvanā hotī"ti ca vatvā, "na atīte kilese pajahati, na anāgate, na paccuppanne kilese pajahatī"ti sabbaṃ paṭikkhipitvā, "tenahi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayo"ti pañhāpariyosāne "na hi natthi maggabhāvanā - pe - natthi dhammābhisamayo"ti paṭijānitvā "yathā kathaṃ viyā"ti vutte idaṃ vuttaṃ – |
and there is development of a path that has defilement.” But this is all denied in this way: “He does not abandon past defilements, he does not abandon future defilements, he does not abandon present defilements.” Finally it is asked: “Then there is no path development, there is no realization of fruition, there is no abandoning of defilements, there is no penetration to the Dhamma (convergence of states)? ” Then it is claimed: “There is path development … there is penetration to the Dhamma (convergence of states).” And when it is asked: “In what way?” this is said: |
"Seyyathāpi taruṇo rukkho ajātaphalo, tamenaṃ puriso mūle chindeyya, ye tassa rukkhassa ajātaphalā, te ajātāyeva na jāyanti, anibbattāyeva na nibbattanti, anuppannāyeva na uppajjanti, apātubhūtāyeva na pātubhavanti, evameva uppādo hetu uppādo paccayo kilesānaṃ nibbattiyāti uppāde ādīnavaṃ disvā anuppāde cittaṃ pakkhandati, anuppāde cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva na jāyanti - pe - apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. |
“Suppose there were a young tree with unborn fruit, and a man cut its root, then the unborn fruits of the tree would remain unborn and not come to be born, remain ungenerated and not come to be generated, remain unarisen and not come to be arisen, remain unmanifested and not come to be manifested. So too, arising is a cause, arising is a condition, for the generation of defilements. Seeing danger in defilements, consciousness enters into non-arising. With consciousness’s entering into non- arising the defilements that would be generated with arising as their condition remain unborn and do not come to be born … remain unmanifest and do not come to be manifested. So with the cessation of the cause there is the cessation of suffering. |
Pavattaṃ hetu - pe - nimittaṃ hetu - pe - āyūhanā hetu - pe - anāyūhane cittassa pakkhandattā ye āyūhanapaccayā kilesā nibbatteyyuṃ, te ajātāyeva - pe - apātubhūtāyeva na pātubhavanti, evaṃ hetunirodhā dukkhanirodho. |
[687] Occurrence is a cause … The sign is a cause … Accumulation is a cause, accumulation is a condition, for the generation of defilements. Seeing danger in accumulation, consciousness enters into non-accumulation. With consciousness’s entering into non-accumulation the defilements that would be generated with accumulation as their condition remain unborn and do not come to be born … remain unmanifest and do not come to be manifested. So with the cessation of the cause there is cessation of suffering. |
Evaṃ atthi maggabhāvanā, atthi phalasacchikiriyā, atthi kilesappahānaṃ, atthi dhammābhisamayo"ti (paṭi. ma. 3.21). |
So there is path development, there is realization of fruition, there is abandoning of defilements, and there is penetrating to the Dhamma” (Paṭis II 217–19). |
832.Etena kiṃ dīpitaṃ hoti? |
80.What does that show? |
Bhūmiladdhānaṃ kilesānaṃ pahānaṃ dīpitaṃ hoti. |
It shows abandoning of defilements that have soil [to grow in]. |
Bhūmiladdhā pana kiṃ atītānāgatā udāhu paccuppannāti. |
But are defilements that have soil [to grow in] past, future or present? |
Bhūmiladdhuppannā eva nāma te. |
They are simply those described as “arisen by having soil [to grow in].” |
833.Uppannaṃ hi vattamānabhūtāpagatokāsakatabhūmiladdhavasena anekappabhedaṃ. |
81. Now, there are various meanings of “arisen,” that is to say, (i) arisen as “actually occurring,” (ii) arisen as “been and gone,” (iii) arisen “by opportunity,” and (iv) arisen “by having [soil to grow in].” |
Tattha sabbampi uppādajarābhaṅgasamaṅgisaṅkhātaṃ vattamānuppannaṃ nāma. |
Herein, (i) all that is reckoned to possess [the three moments of] arising, ageing, [that is, presence] and dissolution, is called arisen as actually occurring. |
Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ uppādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. |
(ii) Profitable and unprofitable [kamma-result] experienced as the stimulus of an object and ceased-reckoned as “experienced and gone” (anubhūtāpagata)—, and also anything formed, when it has reached the three instants beginning with arising and has ceased-reckoned as `been and gone’ (hutvāpagata)—, are called arisen as been and gone (bhūtāpagata). |
"Yānissa tāni pubbekatāni kammānī"ti (ma. ni. 3.248) evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā tathā katokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāma. |
(iii) Kamma described in the way beginning, “Deeds that he did in the past” (M III 164), even when actually past, is called arisen by opportunity made because it reaches presence by inhibiting other [ripening] kamma and making that the opportunity for its own result (see XIX.16.) And kamma-result that has its opportunity made in this way, even when as yet unarisen, is called “arisen by opportunity made,” too, because it is sure to arise when an opportunity for it has been made in this way. |
Tāsu tāsu bhūmīsu asamūhataṃ akusalaṃ bhūmiladdhuppannaṃ nāma. |
(iv) While unprofitable [kamma] is still unabolished in any given soil (plane)18 it is called arisen by having soil [to grow in]. |
834.Ettha ca bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. |
82. And here the difference between the soil and what has soil should be understood. |
Bhūmīti hi vipassanāya ārammaṇabhūtā tebhūmakā pañcakkhandhā. |
For “soil” (plane) means the five aggregates in the three planes of becoming, which are the object of insight.19 |
Bhūmiladdhaṃ nāma tesu khandhesu uppattirahaṃ kilesajātaṃ. |
“What has soil” is an expression for defilements capable of arising with respect to those aggregates. |
Tenahi sā bhūmi laddhā nāma hotīti tasmā bhūmiladdhanti vuccati, sā ca kho na ārammaṇavasena. |
Those defilements have that soil (plane). That is why “by having soil [to grow in]” is said. 83.And that is not meant objectively. |
Ārammaṇavasena hi sabbepi atītānāgate pariññātepi ca khīṇāsavānaṃ khandhe ārabbha kilesā uppajjanti mahākaccānauppalavaṇṇādīnaṃ khandhe ārabbha soreyyaseṭṭhi nandamāṇavakādīnaṃ viya. |
For defilements occupied with an object arise with respect to any aggregates including past or future ones as well [as present], and also with respect to the [subjectively] fully-understood aggregates in someone [else] whose cankers are destroyed, like those that arose in the rich man Soreyya with respect to the aggregates in Mahā Kaccāna (Dhp-a I 325) and in the brahman student Nanda with respect to Uppalavaṇṇā (Dhp-a II 49), and so on. |
Yadi ca taṃ bhūmiladdhaṃ nāma siyā, tassa appaheyyato na koci bhavamūlaṃ pajaheyya. |
And if that were what is called “arisen by having soil [to grow in]” no one could abandon the root of becoming because it would be unabandonable. |
Vatthuvasena pana bhūmiladdhaṃ veditabbaṃ. |
But “arisen by having soil [to grow in]” should be understood [subjectively] with respect to the basis [for them in oneself].20 |
Yattha yattha hi vipassanāya apariññātā khandhā uppajjanti, tattha tattha uppādato pabhuti tesu vaṭṭamūlaṃ kilesajātaṃ anuseti. |
For the defilements that are the root of the round are inherent in [one’s own] aggregates not fully understood by insight from the instant those aggregates arise. |
Taṃ appahīnaṭṭhena bhūmiladdhanti veditabbaṃ. |
And that is what should be understood as “arisen by having the soil [to grow in],” in the sense of its being unabandoned. [688] |
835.Tattha ca yassa yesu khandhesu appahīnaṭṭhena anusayitā kilesā, tassa te eva khandhā tesaṃ kilesānaṃ vatthu, na aññesaṃ santakā khandhā. |
84.Now, when defilements are inherent, in the sense of being unabandoned, in someone’s aggregates, it is only those aggregates of his that are the basis for those defilements, not aggregates belonging to another. |
Atītakkhandhesu ca appahīnānusayitānaṃ kilesānaṃ atītakkhandhāva vatthu, na itare. |
And only past aggregates, not others, are the basis for defilements that inhere unabandoned in past aggregates. |
Esa nayo anāgatādīsu. |
Likewise in the case of future aggregates, and so on. |
Tathā kāmāvacarakkhandhesu appahīnānusayitānaṃ kilesānaṃ kāmāvacarakkhandhāva vatthu, na itare. |
Similarly too only sense-sphere aggregates, not others, are the basis for defilements that inhere unabandoned in sense-sphere aggregates. |
Esa nayo rūpārūpāvacaresu. |
Likewise in the case of the fine material and immaterial. |
Sotāpannādīsu pana yassa yassa ariyapuggalassa khandhesu taṃ taṃ vaṭṭamūlaṃ kilesajātaṃ tena tena maggena pahīnaṃ, tassa tassa te te khandhā pahīnānaṃ tesaṃ tesaṃ vaṭṭamūlakilesānaṃ avatthuto bhūmīti saṅkhaṃ na labhanti. |
85.But in the case of the stream-enterer, etc., when a given defilement, which is a root of the round, has been abandoned by means of a given path in a given noble person’s aggregates, then his aggregates are no longer called “soil” for such defilement since they are no longer a basis for it. |
Puthujjanassa sabbasova vaṭṭamūlakilesānaṃ appahīnattā yaṃkiñci kariyamānaṃ kammaṃ kusalaṃ akusalaṃ vā hoti. |
But in an ordinary man the defilements that are the root of the round are not abandoned at all, and so whatever kamma he performs is always either profitable or unprofitable. |
Iccassa kammakilesapaccayā vaṭṭaṃ vaṭṭati. |
So for him the round goes on revolving with kamma and defilements as its condition. |
Tassetaṃ vaṭṭamūlaṃ rūpakkhandheyeva, na vedanākkhandhādīsu. |
86.But while it is thus the root of the round it cannot be said that it is only in his materiality aggregate, and not in his other aggregates beginning with feeling … |
Viññāṇakkhandheyeva vā, na rūpakkhandhādīsūti na vattabbaṃ. |
that it is only in his consciousness aggregate, and not in his other aggregates beginning with materiality. |
Kasmā? |
Why? |
Avisesena pañcasupi khandhesu anusayitattā. |
Because it is inherent in all five aggregates indiscriminately. |
836.Kathaṃ? |
How? |
Pathavīrasādi viya rukkhe. |
Like the juice of humus, etc., in a tree. |
Yathā hi mahārukkhe pathavītalaṃ adhiṭṭhāya pathavīrasañca āporasañca nissāya tappaccayā mūlakhandhasākhapasākhapallavapalāsapupphaphalehi vaḍḍhitvā nabhaṃ pūretvā yāva kappāvasānā bījaparamparāya rukkhapaveṇiṃ santānayamāne ṭhite taṃ pathavīrasādi mūleyeva, na khandhādīsu - pe - phaleyeva vā, na mūlādīsūti na vattabbaṃ. |
87.For when a great tree is growing on the earth’s surface supported by the essences of humus and water and, with that as condition, increases its roots, trunks, branches, twigs, shoots, foliage, flowers, and fruit, till it fills the sky, and continues the tree’s lineage through the succession of the seed up till the end of the eon, it cannot be said that the essence of humus, etc., are found only in its root and not in the trunk, etc., … that they are only in the fruit and not in the root, etc., |
Kasmā? |
Why? |
Avisesena sabbesu mūlādīsu anugatattāti. |
Because they spread indiscriminately through the whole of it from the root onwards. |
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. |
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. |
Athassa so khandhasantāno tena catumaggavisasamphassena sabbaso vaṭṭamūlakakilesānaṃ pariyādiṇṇattā kiriyabhāvamattaupagatakāyakammādisabbakammappabhedo hutvā āyatiṃ punabbhavānabhinibbattanadhammataṃ āgamma bhavantarasantānaṃ nibbattetuṃ na sakkoti. |
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. |
Kevalaṃ carimaviññāṇanirodhena nirindhano viya jātavedo anupādāno parinibbāyati, evaṃ bhūmiyā bhūmiladdhassa ca nānattaṃ veditabbaṃ. |
[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. |
837.Apica aparampi samudācāraārammaṇādhiggahitaavikkhambhitaasamūhatavasena catubbidhaṃ uppannaṃ. |
89. Besides these there are four other ways of classing “arisen,” namely, (v) arisen as happening, (vi) arisen with apprehension of an object, (vii) arisen through non-suppression, (viii) arisen through non-abolition. |
Tattha vattamānuppannameva samudācāruppannaṃ. |
Herein, (v) arisen as happening is the same as (i) “arisen as actually occurring.” |
Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge ekantena uppattito ārammaṇādhiggahituppannanti vuccati, kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena uppannakilesajātaṃ viya. |
(vi) When an object has at some previous time come into focus in the eye, etc., and defilement did not arise then but arose in full force later on simply because the object had been apprehended, then that defilement is called arisen with apprehension of an object. Like the defilement that arose in the Elder Mahā-Tissa after seeing the form of a person of the opposite sex while wandering for alms in the village of Kalyāna (cf. M-a I 66 and A-a to A I 4). |
Samathavipassanānaṃ aññataravasena avikkhambhitaṃ kilesajātaṃ cittasantatimanārūḷhampi uppattinivārakassa hetuno abhāvā avikkhambhituppannaṃ nāma. |
(vii) As long as a defilement is not suppressed by either serenity or insight, though it may not have actually entered the conscious continuity, it is nevertheless called arisen through non-suppression because there is no cause to prevent its arising [if suitable conditions combine]. |
Samathavipassanāvasena pana vikkhambhitampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, ākāsena gacchantassa aṭṭhasamāpattilābhino therassa kusumitarukkhe upavane pupphāni uccinantassa madhurena sarena gāyato mātugāmassa gītasavanena uppannakilesajātaṃ viya. |
(viii) But even when they are suppressed by serenity or insight they are still called arisen through non-abolition because the necessity for their arising has not been transcended unless they have been cut off by the path. Like the elder who had obtained the eight attainments, and the defilements that arose in him while he was going through the air on his hearing the sound of a woman singing with a sweet voice as she was gathering flowers in a grove of blossoming trees. |
Tividhampi cetaṃ ārammaṇādhiggahitāvikkhambhitaasamūhatuppannaṃ bhūmiladdheneva saṅgahaṃ gacchatīti veditabbaṃ. |
90. And the three kinds, namely, (vi) arisen with apprehension of an object, (vii) arisen through non-suppression, and (vii) arisen through non-abolition, should be understood as included by (iv) arisen by having soil [to grow in]. |
838.Iccetasmiṃ vuttappabhede uppanne yadetaṃ vattamānabhūtāpagatokāsakatasamudācārasaṅkhātaṃ catubbidhaṃ uppannaṃ, taṃ amaggavajjhattā kenacipi ñāṇena pahātabbaṃ na hoti. |
91. So as regard the kinds of “arisen” stated, the four kinds, namely, (i) as actually occurring, (ii) as been and gone, (iii) by opportunity made, and (v) as happening, cannot be abandoned by any [of these four kinds of] knowledge because they cannot be eliminated by the paths. |
Yaṃ panetaṃ bhūmiladdhārammaṇādhiggahitaavikkhambhitaasamūhatasaṅkhātaṃ uppannaṃ, tassa taṃ uppannabhāvaṃ vināsayamānaṃ yasmā taṃ taṃ lokiyalokuttarañāṇaṃ uppajjati, tasmā taṃ sabbampi pahātabbaṃ hotīti. |
But the four kinds of “arisen,” namely, (iv) by having soil [to grow in], (vi) with apprehension of an object, (vii) through non-suppression, and (viii) through non-abolition, can all be abandoned because a given mundane or supramundane knowledge, when it arises, nullifies a given one of these modes of being arisen. |
Evamettha ye yena pahātabbā dhammā, tesaṃ pahānañca jānitabbaṃ. |
So here “the kinds of states that ought to be abandoned, also the act of their abandoning” (§32) should be known in this way. |
Pariññādikiccakathā Table view Original pali |
839 |
|
Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; |
92. (6) Functions of full-understanding and the rest As stated when truths are penetrated to, |
Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. |
(7) Each one of which ought to be recognized According to its individual essence. (§32) |
Saccābhisamayakālaṃ hi etesu catūsu ñāṇesu ekekassa ekakkhaṇe pariññā pahānaṃ sacchikiriyā bhāvanāti etāni pariññādīni cattāri kiccāni vuttāni, tāni yathāsabhāvena jānitabbāni. |
6. Now, at the times of penetrating to the truths each one of the four [path] knowledges is said to exercise four functions in a single moment. These are full- understanding, abandoning, realizing, and developing; and each one of them ought to be recognized according to its individual essence. |
Vuttaṃ hetaṃ porāṇehi – |
For this is said by the Ancients: |
"Yathā padīpo apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, vaṭṭiṃ jhāpeti, andhakāraṃ vidhamati, ālokaṃ parividaṃseti, sinehaṃ pariyādiyati, evameva maggañāṇaṃ apubbaṃ acarimaṃ ekakkhaṇe cattāri saccāni abhisameti, dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti. |
“Just as a lamp performs the four functions simultaneously in a single moment—it burns the wick, dispels darkness, makes light appear, and uses up the oil—, so too, path knowledge penetrates to the four truths simultaneously in a single moment—it penetrates to suffering by penetrating to it with full-understanding, penetrates to origination by penetrating to it with abandoning, penetrates to the path by penetrating to it with developing, and penetrates cessation by penetrating to it with realizing” (see Peṭ 134). |
Kiṃ vuttaṃ hoti? |
What is meant? |
Nirodhaṃ ārammaṇaṃ karitvā cattāripi saccāni pāpuṇāti passati paṭivijjhatī"ti. |
By making cessation its object it reaches, sees and pierces the four truths.” |
Vuttampi cetaṃ "yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī"ti (saṃ. ni. 5.1100) sabbaṃ veditabbaṃ. |
93. For this is said: “Bhikkhus, he who sees suffering sees also the origin of suffering, sees also the cessation of suffering, sees also the way leading to the cessation of suffering” (S V 437), etc., and so it should be understood [for all the other three truths]. |
Aparampi vuttaṃ "maggasamaṅgissa ñāṇaṃ, dukkhepetaṃ ñāṇaṃ, dukkhasamudayepetaṃ ñāṇaṃ, dukkhanirodhepetaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāyapetaṃ ñāṇa"nti (vibha. 794; paṭi. ma. 1.109). |
And further it is said: “The knowledge of one who possesses the path is knowledge of suffering and it is knowledge of the origin of suffering and it is knowledge of the cessation of suffering and it is knowledge of the way leading to the cessation of suffering” (Paṭis I 119). |
Tattha yathā padīpo vaṭṭiṃ jhāpeti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. |
94. As the lamp burns the wick, so his path knowledge fully understands suffering; |
Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. |
as the lamp dispels the darkness, so the knowledge abandons origin; |
Yathā ālokaṃ parividaṃseti, evaṃ sahajātādipaccayatāya sammāsaṅkappādidhammasaṅkhātaṃ maggaṃ bhāveti. |
as the lamp makes the light appear, so the knowledge [as right view] develops the path, in other words, the states consisting in right thinking, etc., [by acting] as conascence, etc., for them; |
Yathā sinehaṃ pariyādiyati, evaṃ kilesapariyādānaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. |
and as the lamp uses up the oil, so the knowledge realizes cessation, which brings defilements to an end. This is how the application of the simile should be understood. |
840.Aparo nayo – yathā sūriyo udayanto apubbaṃ acarimaṃ saha pātubhāvā cattāri kiccāni karoti, rūpagatāni obhāseti, andhakāraṃ vidhamati, ālokaṃ dasseti, sītaṃ paṭippassambheti, evameva maggañāṇaṃ - pe - nirodhaṃ sacchikiriyābhisamayena abhisameti. |
95. Another method: as the sun, when it rises, performs four functions simultaneously with its appearance—it illuminates visible objects, dispels darkness, causes light to be seen, and allays cold—, so too, path knowledge … penetrates to cessation by penetrating to it with realizing. |
Idhāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. |
And here also, as the sun illuminates visible objects, so path knowledge fully understands suffering; |
Yathā andhakāraṃ vidhamati, evaṃ samudayaṃ pajahati. |
as the sun dispels darkness, so path knowledge abandons origin; |
Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. |
as the sun causes light to be seen, so path knowledge [as right view] develops the [other] path [factors] by acting as [their] conascence condition, etc.; |
Yathā sītaṃ paṭippassambheti, evaṃ kilesapaṭippassaddhiṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. |
as the sun allays cold, so path knowledge realizes the cessation, which is the tranquilizing of defilements. This is how the application of the simile should be understood. |
841.Aparo nayo – yathā nāvā apubbaṃ acarimaṃ ekakkhaṇe cattāri kiccāni karoti, orimatīraṃ pajahati, sotaṃ chindati, bhaṇḍaṃ vahati, pārimatīraṃ appeti, evameva maggañāṇaṃ - pe - nirodhaṃ sacchikiriyābhisamayena abhisameti. |
96. Another method: as a boat performs four functions simultaneously in a single moment—it leaves the hither shore, it cleaves the stream, it carries its cargo, and it approaches the further shore—, so too, path knowledge … penetrates to cessation by penetrating to it with realizing. |
Etthāpi yathā nāvā orimatīraṃ pajahati, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. |
And here, as the boat leaves the hither shore, so path knowledge fully understands suffering; |
Yathā sotaṃ chindati, evaṃ samudayaṃ pajahati. |
as the boat cleaves the stream, so path knowledge abandons origin; |
Yathā bhaṇḍaṃ vahati, evaṃ sahajātādipaccayatāya maggaṃ bhāveti. |
as the boat carries its cargo, so path knowledge develops the [other] path [factors] by acting as [their] conascence condition, etc.; |
Yathā pārimatīraṃ appeti, evaṃ pārimatīrabhūtaṃ nirodhaṃ sacchikarotīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. |
as the boat approaches the further shore, so path knowledge realizes cessation, which is the further shore. This is how the application of the simile should be understood. |
842.Evaṃ saccābhisamayakālasmiṃ ekakkhaṇe catunnaṃ kiccānaṃ vasena pavattañāṇassa panassa soḷasahākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni honti. |
97.So when his knowledge occurs with the four functions in a single moment at the time of penetrating the four truths, then the four truths have a single penetration in the sense of trueness (reality) in sixteen ways, |
Yathāha – |
as it is said: |
"Kathaṃ tathaṭṭhena cattāri kiccāni ekapaṭivedhāni? |
“How is there single penetration of the four truths in the sense of trueness? |
Soḷasahi ākārehi tathaṭṭhena cattāri kiccāni ekapaṭivedhāni. |
There is single penetration of the four truths in the sense of trueness in sixteen aspects: |
Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho. |
suffering has the meaning of oppressing, meaning of being formed, meaning of burning (torment), meaning of change, as its meaning of trueness; |
Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, tathaṭṭho. |
origin has the meaning of accumulation, meaning of source, meaning of bondage, meaning of impediment, as its meaning of trueness; |
Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, tathaṭṭho. |
cessation has the meaning of escape, meaning of seclusion, meaning of being not formed, meaning of deathlessness, as its meaning of trueness; |
Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, adhipateyyaṭṭho, tathaṭṭho. |
the path has the meaning of outlet, meaning of cause, meaning of seeing, meaning of dominance, as its meaning of trueness. |
Imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. |
The four truths in these sixteen ways are included as one. |
Yaṃ ekasaṅgahitaṃ, taṃ ekattaṃ. |
What is included as one is unity. |
Yaṃ ekattaṃ, taṃ ekena ñāṇena paṭivijjhatīti cattāri saccāni ekapaṭivedhānī"ti (paṭi. ma. 2.11). |
Unity is penetrated by a single knowledge. Thus the four truths have a single penetration” (Paṭis II 107). |
843.Tattha siyā yadā dukkhādīnaṃ aññepi rogagaṇḍādayo atthā atthi, atha kasmā cattāroyeva vuttāti. |
98.Here it may be asked: “Since there are other meanings of suffering, etc., too, such as ‘a disease, a tumour’ (Paṭis II 238; M I 435), etc., why then are only four mentioned for each?” |
Ettha vadāma, aññasaccadassanavasena āvibhāvato. |
We answer that in this context it is better because of what is evident through seeing the other [three truths in each case]. |
"Tattha katamaṃ dukkhe ñāṇaṃ? |
Firstly, in the passage beginning, “Herein, what is knowledge of suffering? |
Dukkhaṃ ārabbha yā uppajjati paññā pajānanā"tiādinā (vibha. 794; paṭi. ma. 1.109) hi nayena ekekasaccārammaṇavasenāpi saccañāṇaṃ vuttaṃ. |
It is the understanding, the act of understanding … that arises contingent upon suffering” (Paṭis I 119), knowledge of the truths is presented as having a single truth as its object [individually]. |
"Yo, bhikkhave, dukkhaṃ passati, samudayampi so passatī"tiādinā (saṃ. ni. 5.1100) nayena ekaṃ saccaṃ ārammaṇaṃ katvā sesesupi kiccanipphattivasenāpi vuttaṃ. |
But in the passage beginning, “Bhikkhus, he who sees suffering also sees its origin” (S V 437), it is presented as accomplishing its function with respect to the other three truths simultaneously with its making one of them its object. |
Tattha yadā ekekaṃ saccaṃ ārammaṇaṃ karoti, tadā samudayadassanena tāva sabhāvato pīḷanalakkhaṇassāpi dukkhassa, yasmā taṃ āyūhanalakkhaṇena samudayena āyūhitaṃ saṅkhataṃ rāsikataṃ, tasmāssa so saṅkhataṭṭho āvibhavati. |
99.As regards these [two contexts], when, firstly, knowledge makes each truth its object singly, then [when suffering is made the object], suffering has the characteristic of oppressing as its individual essence, but its sense of being formed becomes evident through seeing origin because that suffering is accumulated, formed, agglomerated, by the origin, which has the characteristic of accumulating. |
Yasmā pana maggo kilesasantāpaharo susītalo, tasmāssa maggassa dassanena santāpaṭṭho āvibhavati āyasmato nandassa accharādassanena sundariyā anabhirūpabhāvo viya. |
Then the cooling path removes the burning of the defilements, and so suffering’s sense of burning becomes evident through seeing the path, as the beauty’s (Sundarī’s) ugliness did to the venerable Nanda through seeing the celestial nymphs (see Ud 23). |
Avipariṇāmadhammassa pana nirodhassa dassanenassa vipariṇāmaṭṭho āvibhavatīti vattabbamevettha natthi. |
But its sense of changing becomes evident through seeing cessation as not subject to change, which needs no explaining. |
Tathā sabhāvato āyūhanalakkhaṇassāpi samudayassa, dukkhadassanena nidānaṭṭho āvibhavati asappāyabhojanato uppannabyādhidassanena bhojanassa byādhinidānabhāvo viya. |
100. Likewise, [when origin is made the object,] origin has the characteristic of accumulating as its individual essence; but its sense of source becomes evident through seeing suffering, just as the fact that unsuitable food is the source of a sickness, becomes evident through seeing how a sickness arises owing to such food. |
Visaṃyogabhūtassa nirodhassa dassanena saṃyogaṭṭho. |
Its sense of bondage becomes evident through seeing cessation, which has no bonds. |
Niyyānabhūtassa ca maggassa dassanena palibodhaṭṭhoti. |
And its sense of impediment becomes evident through seeing the path, which is the outlet. |
Tathā nissaraṇalakkhaṇassāpi nirodhassa, avivekabhūtassa samudayassa dassanena vivekaṭṭho āvibhavati. |
101. Likewise, [when cessation is made the object,] cessation has the characteristic of an escape. But its sense of seclusion becomes evident through seeing origin as unsecluded. |
Maggadassanena asaṅkhataṭṭho, iminā hi anamataggasaṃsāre maggo nadiṭṭhapubbo, sopi ca sappaccayattā saṅkhatoyevāti appaccayadhammassa asaṅkhatabhāvo ativiya pākaṭo hoti. |
Its sense of being not formed becomes evident through seeing the path; for the path has never been seen by him before in the beginningless round of rebirths, and yet even that is formed since it has conditions, and so the unformedness of the conditionless becomes quite clear. |
Dukkhadassanena panassa amataṭṭho āvibhavati, dukkhaṃ hi visaṃ, amataṃ nibbānanti. |
But its sense of being deathless becomes evident through seeing suffering; for suffering is poison and Nibbāna is deathless. |
Tathā niyyānalakkhaṇassāpi maggassa, samudayadassanena "nāyaṃ hetu nibbānassa pattiyā, ayaṃ hetū"ti hetuṭṭho āvibhavati. |
102. Likewise, [when the path is made the object,] the path has the characteristic of the outlet. But its sense of cause becomes evident through seeing origin thus, “That is not the cause, [but on the contrary] this is the cause, for the attaining of Nibbāna.” |
Nirodhadassanena dassanaṭṭho, paramasukhumāni rūpāni passato "vippasannaṃ vata me cakkhū"nti cakkhussa vippasannabhāvo viya. |
Its sense of seeing becomes evident through seeing cessation, as the eye’s clearness becomes evident to one who sees very subtle visible objects and thinks, “How clear my eye is!” |
Dukkhadassanena adhipateyyaṭṭho, anekarogāturakapaṇajanadassanena issarajanassa uḷārabhāvo viyāti evamettha salakkhaṇavasena ekekassa, aññasaccadassanavasena ca itaresaṃ tiṇṇaṃ tiṇṇaṃ āvibhāvato ekekassa cattāro cattāro atthā vuttā. |
Its sense of dominance becomes evident through seeing suffering, just as the superiority of lordly people becomes evident through seeing wretched people afflicted with many diseases. 103. So in that [first] context four senses are stated for each truth because in the case of each truth [individually] one sense becomes evident as the specific characteristic, while the other three become evident through seeing the remaining three truths. |
Maggakkhaṇe pana sabbe cete atthā ekeneva dukkhādīsu catukiccena ñāṇena paṭivedhaṃ gacchantīti. |
At the path moment, however, all these senses are penetrated simultaneously by a single knowledge that has four functions with respect to suffering and the rest. |
Ye pana nānābhisamayaṃ icchanti, tesaṃ uttaraṃ abhidhamme kathāvatthusmiṃ vuttameva. |
But about those who would have it that [the different truths] are penetrated to separately, more is said in the Abhidhamma in the Kathāvatthu (Kv 212–20). |
Pariññādippabhedakathā Table view Original pali |
844.Idāni yāni tāni pariññādīni cattāri kiccāni vuttāni, tesu – |
104. 7. Now, as to those four functions beginning with full-understanding, which were mentioned above (§92): |
Tividhā hoti pariññā, tathā pahānampi sacchikiriyāpi; |
(a) Full-understanding is threefold; So too (b) abandoning, and (c) realizing, |
Dve bhāvanā abhimatā, vinicchayo tattha ñātabbo. |
And (d) two developings are reckoned— Thus should be known the exposition. |
845.Tividhā hoti pariññāti ñātapariññā tīraṇapariññā pahānapariññāti evaṃ pariññā tividhā hoti. |
105. (a) Full-understanding is threefold, that is, (i) full understanding as the known, (ii) full-understanding as investigating (judging), and (iii) full- understanding as abandoning (see XX.3). |
Tattha "abhiññāpaññā ñātaṭṭhena ñāṇa"nti (paṭi. ma. mātikā 1.20) evaṃ uddisitvā "ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī"ti (paṭi. ma. 1.75) evaṃ saṅkhepato, "sabbaṃ, bhikkhave, abhiññeyyaṃ. |
106. (i) Herein, : “Understanding that is direct-knowledge is knowledge in the sense of the known” (Paṭis I 87). It is briefly stated thus: “Whatever states are directly known are known” (Paṭis I 87). It is given in detail in the way beginning: “Bhikkhus, all is to be directly known. |
Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? |
And what is all that is to be directly known? |
Cakkhuṃ, bhikkhave, abhiññeyya"ntiādinā (paṭi. ma. 1.2) nayena vitthārato vuttā ñātapariññā nāma. |
Eye is to be directly known …” (Paṭis I 5). full-understanding as the known is summarized thus (above). |
Tassā sappaccayanāmarūpābhijānanā āveṇikā bhūmi. |
Its particular plane is the direct knowing of mentality-materiality with its conditions. |
846."Pariññāpaññā tīraṇaṭṭhena ñāṇa"nti (paṭi. ma. mātikā 1.21) evaṃ uddisitvā pana "ye ye dhammā pariññātā honti, te te dhammā tīritā hontī"ti (paṭi. ma. 1.75) evaṃ saṅkhepato, "sabbaṃ, bhikkhave, pariññeyyaṃ. |
107. (ii) is summarized thus: “Understanding that is full-understanding is knowledge in the sense of investigation (judging)” (Paṭis I 87). It is briefly stated thus: “Whatever states are fully understood are investigated (judged)” (Paṭis I 87). “Bhikkhus, all is to be fully understood. |
Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? |
And what is all that is to be fully understood? |
Cakkhuṃ, bhikkhave, pariññeyya"ntiādinā (paṭi. ma. 1.21) nayena vitthārato vuttā tīraṇapariññā nāma. |
The eye is to be fully understood …” (Paṭis I 22) Full-understanding as investigating (judging) - It is given in detail in the way beginning (above). |
Tassā kalāpasammasanato paṭṭhāya aniccaṃ dukkhamanattāti tīraṇavasena pavattamānāya yāva anulomā āveṇikā bhūmi. |
Its particular plane starts with comprehension by groups, and occurring as investigation of impermanence, suffering, and not-self, it extends as far as conformity (cf. XX.4). |
847."Pahānapaññā pariccāgaṭṭhena ñāṇa"nti (paṭi. ma. mātikā 1.22) evaṃ pana uddisitvā "ye ye dhammā pahīnā honti, te te dhammā pariccattā hontī"ti (paṭi. ma. 1.75) evaṃ vitthārato vuttā "aniccānupassanāya niccasaññaṃ pajahatī"tiādinayappavattā pahānapariññā. |
108.(iii) Full-understanding as abandoning is summarized thus: “Understanding that is abandoning is knowledge in the sense of giving up” (Paṭis I 87). It is stated in detail thus: Whatever states are abandoned are given up” (Paṭis I 87). It occurs in the way beginning: “Through the contemplation of impermanence he abandons the perception of permanence …” (cf. Paṭis I 58). |
Tassā bhaṅgānupassanato paṭṭhāya yāva maggañāṇā bhūmi, ayaṃ idha adhippetā. |
Its plane extends from the contemplation of dissolution up to path knowledge. This is what is intended here. |
Yasmā vā ñātatīraṇapariññāyopi tadatthāyeva, yasmā ca ye dhamme pajahati, te niyamato ñātā ceva tīritā ca honti, tasmā pariññāttayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. |
109. Or alternatively, full-understanding as the known and full-understanding as investigating have that [third kind] as their aim, too, and whatever states a man abandons are certainly known and investigated, and so all three kinds of full-understanding can be understood in this way as the function of path knowledge. |
848.Tathā pahānampīti pahānampi hi vikkhambhanappahānaṃ tadaṅgappahānaṃ samucchedappahānanti pariññā viya tividhameva hoti. |
110.(b) So too abandoning: abandoning is threefold too, like full-understanding, that is, (i) abandoning by suppressing, (ii) abandoning by substitution of opposites, and (iii) abandoning by cutting off. |
Tattha yaṃ sasevāle udake pakkhittena ghaṭena sevālassa viya tena tena lokiyasamādhinā nīvaraṇādīnaṃ paccanīkadhammānaṃ vikkhambhanaṃ, idaṃ vikkhambhanappahānaṃ nāma. |
111. (i) Herein, when any of the mundane kinds of concentration suppresses opposing states such as the hindrances, that act of suppressing, which is like the pressing down of water-weed by placing a porous pot on weed-filled water, is called abandoning by suppressing. |
Pāḷiyaṃ pana "vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato"ti (paṭi. ma. 1.24) nīvaraṇānaññeva vikkhambhanaṃ vuttaṃ, taṃ pākaṭattā vuttanti veditabbaṃ. |
But the suppression of only the hindrances is given in the text thus: “And there is abandoning of the hindrances by suppression in one who develops the first jhāna” (Paṭis I 27). However, that should be understood as so stated because of the obviousness [of the suppression then]. |
Nīvaraṇāni hi jhānassa pubbabhāgepi pacchābhāgepi na sahasā cittaṃ ajjhottharanti, vitakkādayo appitakkhaṇeyeva. |
For even before and after the jhāna as well hindrances do not invade consciousness suddenly; but applied thought, etc., [are suppressed] only at the moment of actual absorption [in the second jhāna, etc.,] |
Tasmā nīvaraṇānaṃ vikkhambhanaṃ pākaṭaṃ. |
and so the suppression of the hindrances then is obvious. |
849.Yaṃ pana rattibhāge samujjalitena padīpena andhakārassa viya tena tena vipassanāya avayavabhūtena ñāṇaṅgena paṭipakkhavaseneva tassa tassa pahātabbadhammassa pahānaṃ, idaṃ tadaṅgappahānaṃ nāma. |
112. (ii) But what is called abandoning by substitution of opposites is the abandoning of any given state that ought to be abandoned through the means of a particular factor of knowledge, which as a constituent of insight is opposed to it, like the abandoning of darkness at night through the means of a light. |
Seyyathidaṃ – nāmarūpaparicchedena tāva sakkāyadiṭṭhiyā. |
It is in fact the abandoning firstly of the [false] view of individuality through the means of delimitation of mentality-materiality; |
Paccayapariggahena ahetuvisamahetudiṭṭhiyā ceva kaṅkhāmalassa ca. |
the abandoning of both the no-cause view and the fictitious-cause view and also of the stain of doubt through the means of discerning conditions; |
Kalāpasammasanena "ahaṃ mamā"ti samūhagāhassa. |
the abandoning of apprehension of a conglomeration as “I” and “mine” through the means of comprehension by groups; |
Maggāmaggavavatthānena amagge maggasaññāya. |
the abandoning of perception of the path in what is not the path through the means of the definition of what is the path and what is not the path; |
Udayadassanena ucchedadiṭṭhiyā. |
the abandoning of the annihilation view through the means of seeing rise; |
Vayadassanena sassatadiṭṭhiyā. |
the abandoning of the eternity view through the means of seeing fall; |
Bhayatupaṭṭhānena sabhaye abhayasaññāya. |
the abandoning of the perception of non-terror in what is terror through the means of appearance as terror; |
Ādīnavadassanena assādasaññāya. |
the abandoning of the perception of enjoyment through the means of seeing danger; |
Nibbidānupassanena abhiratisaññāya. |
the abandoning of the perception of delight through the means of the contemplation of dispassion (revulsion); |
Muñcitukamyatāya amuñcitukāmabhāvassa. |
the abandoning of lack of desire for deliverance through the means of desire for deliverance; |
Paṭisaṅkhānena appaṭisaṅkhānassa. |
the abandoning of non-reflection through the means of reflection; |
Upekkhāya anupekkhanassa. |
the abandoning of not looking on equably through the means of equanimity; |
Anulomena saccapaṭilomagāhassa pahānaṃ. |
the abandoning of apprehension contrary to truth through the means of conformity. |
Yaṃ vā pana aṭṭhārasasu mahāvipassanāsu aniccānupassanāya niccasaññāya. |
113. And also in the case of the eighteen principal insights: (1) the abandoning of the perception of the perception of permanence, through the means of the contemplation of impermanence; |
Dukkhānupassanāya sukhasaññāya. |
(2) of the perception of pleasure, through the means of the contemplation of pain; |
Anattānupassanāya attasaññāya. |
(3) of the perception of self, through the means of the contemplation of not-self; |
Nibbidānupassanāya nandiyā. |
(4) of delight, through the means of the contemplation of dispassion (revulsion); |
Virāgānupassanāya rāgassa. |
(5) of greed, through the means of the contemplation of fading away; |
Nirodhānupassanāya samudayassa. |
(6) of originating, through the means of the contemplation of cessation; |
Paṭinissaggānupassanāya ādānassa. |
(7) of grasping, through the means of the contemplation of relinquishment; |
Khayānupassanāya ghanasaññāya. |
(8) of the perception of compactness, through the means of the contemplation of destruction; |
Vayānupassanāya āyūhanassa. |
(9) of accumulation, through the means of the contemplation of fall; |
Vipariṇāmānupassanāya dhuvasaññāya. |
(10) of the perception of lastingness, through the means of the contemplation of change; |
Animittānupassanāya nimittassa. |
(11) of the sign, through the means of the contemplation of the signless; |
Appaṇihitānupassanāya paṇidhiyā. |
(12) of desire, through the means of the contemplation of the desireless; |
Suññatānupassanāya abhinivesassa. |
(13) of misinterpreting (insisting), through the means of the contemplation of voidness; |
Adhipaññādhammavipassanāya sārādānābhinivesassa. |
(14) of misinterpreting (insisting) due to grasping at a core, through the means of insight into states that is higher understanding; |
Yathābhūtañāṇadassanena sammohābhinivesassa. |
(15) of misinterpreting (insisting) due to confusion, through the means of correct knowledge and vision; |
Ādīnavānupassanāya ālayābhinivesassa. |
(16) of misinterpreting (insisting) due to reliance [on formations], through the means of the contemplation of danger [in them]; |
Paṭisaṅkhānupassanāya appaṭisaṅkhāya. |
(17) of non-reflection, through the means of the contemplation of reflection; |
Vivaṭṭānupassanāya saṃyogābhinivesassa pahānaṃ. |
(18) of misinterpreting (insisting) due to bondage, through means of contemplation of turning away (cf. Paṭis I 47). |
Idampi tadaṅgappahānameva. |
the abandoning by substitution of opposites is (above). |
850.Tattha yathā aniccānupassanādīhi sattahi niccasaññādīnaṃ pahānaṃ hoti, taṃ bhaṅgānupassane vuttameva. |
114. Herein, (1)–(7) the way in which the abandoning of the perception of permanence, etc., takes place through the means of the seven contemplations beginning with that of impermanence has already been explained under the contemplation of dissolution (Ch. XXI.15f.). |
Khayānupassanāti pana ghanavinibbhogaṃ katvā aniccaṃ khayaṭṭhenāti evaṃ khayaṃ passato ñāṇaṃ. |
(8) Contemplation of destruction, however, is the knowledge in one who effects the resolution of the compact and so sees destruction as “impermanent in the sense of destruction.” |
Tena ghanasaññāya pahānaṃ hoti. |
Through the means of that knowledge there comes to be the abandoning of the perception of compactness. |
Vayānupassanāti – |
115. (9) Contemplation of fall is stated thus: |
Ārammaṇānvayena, ubho ekavavatthānā; |
“Defining both to be alike By inference from that same object. |
Nirodhe adhimuttatā, vayalakkhaṇavipassanāti. – |
Intentness on cessation—these Are insight in the mark of fall” (Paṭis I 58). |
Evaṃ vuttā paccakkhato ceva anvayato ca saṅkhārānaṃ bhaṅgaṃ disvā tasmiññeva bhaṅgasaṅkhāte nirodhe adhimuttatā, tāya āyūhanassa pahānaṃ hoti. |
It is intentness on cessation, in other words, on that same dissolution, after seeing dissolution of [both seen and unseen] formations by personal experience and by inference [respectively]. Through the means of that contemplation there comes to be the abandoning of accumulation. |
Yesaṃ hi atthāya āyūheyya, "te evaṃ vayadhammā"ti vipassato āyūhane cittaṃ na namati. |
When a man sees with insight that “The things for the sake of which I might accumulate [kamma] are thus subject to fall,” his consciousness no longer inclines to accumulation. |
Vipariṇāmānupassanāti rūpasattakādivasena taṃ taṃ paricchedaṃ atikkamma aññathāpavattidassanaṃ. |
116.(10) Contemplation of change is the act of seeing, according to the material septad, etc., how [momentary] occurrences [in continuity] take place differently by [gradually] diverging from any definition; |
Uppannassa vā jarāya ceva maraṇena ca dvīhākārehi vipariṇāmadassanaṃ, tāya dhuvasaññāya pahānaṃ hoti. |
or it is the act of seeing change in the two aspects of the ageing and the death of what is arisen. Through the means of that contemplation the perception of lastingness is abandoned. |
Animittānupassanāti aniccānupassanāva, tāya niccanimittassa pahānaṃ hoti. |
117. (11) Contemplation of the signless is the same as the contemplation of impermanence. Through its means the sign of permanence is abandoned. |
Appaṇihitānupassanāti dukkhānupassanāva, tāya sukhapaṇidhisukhapatthanāpahānaṃ hoti. |
(12) Contemplation of the desireless is the same as the contemplation of pain. Through its means desire for pleasure and hope for pleasure are abandoned. |
Suññatānupassanāti anattānupassanāva, tāya "atthi attā"ti abhinivesassa pahānaṃ hoti. |
(13) Contemplation of voidness is the same as the contemplation of not-self. Through its means the misinterpreting (insisting) that “a self exists” (see S IV 400) is abandoned. |
Adhipaññādhammavipassanāti – |
118.(14) Insight into states that is higher understanding is stated thus: |
"Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati; |
“Having reflected on the object, Dissolution he contemplates, |
Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā"ti. – |
Appearance then as empty—this Is insight of higher understanding” (Paṭis I 58). |
Evaṃ vuttā rūpādiārammaṇaṃ jānitvā tassa ca ārammaṇassa tadārammaṇassa ca cittassa bhaṅgaṃ disvā "saṅkhārāva bhijjanti, saṅkhārānaṃ maraṇaṃ, na añño koci atthī"ti bhaṅgavasena suññataṃ gahetvā pavattā vipassanā. |
Insight so described occurs after knowing materiality, etc., as object, by seeing the dissolution both of that object and of the consciousness whose object it was, and by apprehending voidness through the dissolution in this way: “Only formations break up. It is the death of formations. There is nothing else.” |
Sā adhipaññā ca dhammesu ca vipassanāti katvā adhipaññādhammavipassanāti vuccati, tāya niccasārābhāvassa ca attasārābhāvassa ca suṭṭhu diṭṭhattā sārādānābhinivesassa pahānaṃ hoti. |
Taking that insight as higher understanding and as insight with respect to states, it is called “insight into states that is higher understanding.” Through its means misinterpreting (insisting) due to grasping at a core is abandoned, because it has been clearly seen that there is no core of permanence and no core of self. |
Yathābhūtañāṇadassananti sappaccayanāmarūpapariggaho, tena "ahosiṃ nu kho ahaṃ atītamaddhāna"ntiādivasena ceva, "issarato loko sambhotī"tiādivasena ca pavattassa sammohābhinivesassa pahānaṃ hoti. |
119.(15) Correct knowledge and vision is the discernment of mentality-materiality with its conditions. Through its means misinterpreting (insisting) due to confusion that occurs in this way, “Was I in the past? ” (M I 8), and in this way, “The world was created by an Overlord,” are abandoned. |
Ādīnavānupassanāti bhayatupaṭṭhānavasena uppannaṃ sabbabhavādīsu ādīnavadassanañāṇaṃ, tena "kiñci allīyitabbaṃ na dissatī"ti ālayābhinivesassa pahānaṃ hoti. |
120. (16) Contemplation of danger is knowledge seeing danger in all kinds of becoming, etc., which as arisen owing to appearance as terror. Through its means misinterpreting (insisting) due to reliance is abandoned, since he does not see any [formation] to be relied on for shelter. |
Paṭisaṅkhānupassanāti muñcanassa upāyakaraṇaṃ paṭisaṅkhāñāṇaṃ, tena appaṭisaṅkhāya pahānaṃ hoti. |
(17) Contemplation of reflection is the reflection that effects the means to liberation. Through its means non-reflection is abandoned. |
Vivaṭṭānupassanāti saṅkhārupekkhā ceva anulomañca. |
121. (18) Contemplation of turning away is equanimity about formations and conformity. |
Tadā hissa cittaṃ īsakapoṇe padumapalāse udakabindu viya sabbasmā saṅkhāragatā patilīyati, patikuṭati, pativattatīti vuttaṃ. |
For at that point his mind is said to retreat, retract and recoil from the whole field of formations, as a water drop does on a lotus leaf that slopes a little. |
Tasmā tāya saṃyogābhinivesassa pahānaṃ hoti, kāmasaṃyogādikassa kilesābhinivesassa kilesappavattiyā pahānaṃ hotīti attho. |
That is why through its means misinterpreting (insisting) due to bondage is abandoned. The meaning is: abandoning of the occurrence of defilement that consists in misinterpreting defiled by the bondage of sense desires, and so on. |
Evaṃ vitthārato tadaṅgappahānaṃ veditabbaṃ. |
Abandoning by substitution of the opposites should be understood in detail in this way. |
Pāḷiyaṃ pana "tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato"ti (paṭi. ma. 1.24) saṅkhepeneva vuttaṃ. |
But in the texts it is stated in brief thus: “Abandoning of views by substitution of opposites comes about in one who develops concentration partaking of penetration” (Paṭis I 27). |
851.Yaṃ pana asanivicakkābhihatassa rukkhassa viya ariyamaggañāṇena saṃyojanādīnaṃ dhammānaṃ yathā na puna pavatti, evaṃ pahānaṃ, idaṃ samucchedappahānaṃ nāma. |
122. (iii) The abandoning of the states beginning with the fetters by the noble path knowledge in such a way that they never occur again, like a tree struck by a thunderbolt, is called abandoning by cutting off. |
Yaṃ sandhāya vuttaṃ "samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato"ti (paṭi. ma. 1.24). |
With reference to this it is said: “Abandoning by cutting off comes about in one who develops the supramundane path that leads to the destruction [of defilements]” (Paṭis I 27). |
Iti imesu tīsu pahānesu samucchedappahānameva idha adhippetaṃ. |
123. So of these three kinds of abandoning, it is only abandoning by cutting off that is intended here. |
Yasmā pana tassa yogino pubbabhāge vikkhambhanatadaṅgappahānānipi tadatthāneva, tasmā pahānattayampi iminā pariyāyena maggañāṇassa kiccanti veditabbaṃ. |
But since that meditator’s previous abandoning by suppression and by substitution by opposites have that [third kind] as their aim, too, all three kinds of abandoning can therefore be understood in this way as the function of path knowledge. |
Paṭirājānaṃ vadhitvā rajjaṃ pattena hi yampi tato pubbe kataṃ, sabbaṃ "idañcidañca raññā kata"ntiyeva vuccati. |
For when a man has gained an empire by killing off the opposing kings, what was done by him previous to that is also called “done by the king.” |
852.Sacchikiriyāpīti lokiyasacchikiriyā lokuttarasacchikiriyāti dvedhā bhinnāpi lokuttarāya dassanabhāvanāvasena bhedato tividhā hoti. |
124. (c) Realizing is divided into two as (i) mundane realizing, and (ii) supramundane realizing. And it is threefold too with the subdivision of the supramundane into two as seeing and developing. |
Tattha "paṭhamassa jhānassa lābhīmhi, vasīmhi, paṭhamajjhānaṃ sacchikataṃ mayā"tiādinā (pārā. 203-204) nayena āgatā paṭhamajjhānādīnaṃ phassanā lokiyasacchikiriyā nāma. |
125. (i) Herein, the touch (phassanā) of the first jhāna, etc., as given in the way beginning, “I am an obtainer, a master, of the first jhāna; the first jhāna has been realized by me” (Vin III 93–94), is called mundane realizing. |
Phassanāti adhigantvā "idaṃ mayā adhigata"nti paccakkhato ñāṇaphassena phusanā. |
“Touch” (phassanā) is the touching (phusanā) with the contact (phassa) of knowledge by personal experience on arriving, thus, “This has been arrived at by me”.21 |
Imameva hi atthaṃ sandhāya "sacchikiriyā paññā phassanaṭṭhe ñāṇa"nti (paṭi. ma. mātikā 1.24) uddisitvā "ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī"ti (paṭi. ma. 1.75) sacchikiriyaniddeso vutto. |
With reference to this meaning realization is summarized thus, “Understanding that is realization is knowledge in the sense of touch” (Paṭis I 87), after which it is described thus, “Whatever states are realized are touched” (Paṭis I 87). |
Apica attano santāne anuppādetvāpi ye dhammā kevalaṃ aparappaccayena ñāṇena ñātā, te sacchikatā honti. |
126. Also, those states which are not aroused in one’s own continuity and are known through knowledge that depends on another are realized; |
Teneva hi "sabbaṃ, bhikkhave, sacchikātabbaṃ. |
for it is said, referring to that, “Bhikkhus, all should be realized. |
Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? |
And what is all that should be realized? |
Cakkhu, bhikkhave, sacchikātabba"ntiādi (paṭi. ma. 1.29) vuttaṃ. |
The eye should be realized” (Paṭis I 35), and so on. |
Aparampi vuttaṃ "rūpaṃ passanto sacchikaroti. |
And it is further said: “One who sees materiality realizes it. |
Vedanaṃ - pe - viññāṇaṃ passanto sacchikaroti. |
One who sees feeling … perception … formations … consciousness realizes it. |
Cakkhuṃ - pe - jarāmaraṇaṃ - pe - amatogadhaṃ nibbānaṃ passanto sacchikarotīti. |
One who sees the eye … (etc., see XX.9) … ageing and death realizes it. [One who sees suffering] … (etc.)22 … One who sees Nibbāna, which merges in the deathless [in the sense of the end] realizes it. |
Ye ye dhammā sacchikatā honti, te te dhammā phassitā hontī"ti (paṭi. ma. 1.29). |
Whatever states are realized are touched” (Paṭis I 35). |
Paṭhamamaggakkhaṇe pana nibbānadassanaṃ dassanasacchikiriyā. |
127. (ii) The seeing of Nibbāna at the moment of the first path is realizing as seeing. |
Sesamaggakkhaṇesu bhāvanāsacchikiriyāti. |
At the other path moments it is realizing as developing. |
Sā duvidhāpi idha adhippetā. |
And it is intended as twofold here. |
Tasmā dassanabhāvanāvasena nibbānassa sacchikiriyā imassa ñāṇassa kiccanti veditabbaṃ. |
So realizing of Nibbāna as seeing and as developing should be understood as a function of this knowledge. |
853.Dvebhāvanā abhimatāti bhāvanā pana lokiyabhāvanā lokuttarabhāvanāti dveyeva abhimatā. |
128.(d) And two developings are reckoned: but developing is also reckoned as twofold, namely as (i) mundane developing, and (ii) as supramundane developing. |
Tattha lokiyānaṃ sīlasamādhipaññānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokiyabhāvanā. |
(i) Herein, the arousing of mundane virtue, concentration and understanding, and the influencing of the continuity by their means, is mundane developing. |
Lokuttarānaṃ uppādanaṃ, tāhi ca santānavāsanaṃ lokuttarabhāvanā. |
And (ii) the arousing of supramundane virtue, concentration and understanding, and the influencing of the continuity by them, is supramundane developing. |
Tāsu idha lokuttarā adhippetā. |
Of these, it is the supramundane that is intended here. |
Lokuttarāni hi sīlādīni catubbidhampetaṃ ñāṇaṃ uppādeti. |
For this fourfold knowledge arouses supramundane virtue, etc., |
Tesaṃ sahajātapaccayāditāya tehi ca santānaṃ vāsetīti lokuttarabhāvanāvassa kiccanti. |
since it is their conascence condition, and it influences the continuity by their means. So it is only supramundane developing that is a function of it. |
Evaṃ – |
Therefore these are the: |
Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; |
Functions of full-understanding, and the rest As stated when truths are penetrated to, |
Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. |
Each one of which ought to be recognized According to its individual essence. |
Ettāvatā ca – |
129. Now, with reference to the stanza: |
"Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya"nti. – |
“When a wise man, established well in virtue, Develops consciousness and understanding” (I.1), |
Evaṃ sarūpeneva ābhatāya paññābhāvanāya vidhānadassanatthaṃ yaṃ vuttaṃ "mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā"ti, taṃ vitthāritaṃ hoti. |
it was said above “After he has perfected the two purifications that are the ‘roots,’ then he can develop the five purifications that are the ‘trunk’”(XIV.32). And at this point the detailed exposition of the system for developing understanding in the proper way as it has been handed down is completed. |
Kathaṃ bhāvetabbāti ayañca pañho vissajjitoti. |
So the question, “How should it be developed? ” (XIV.32) is now answered. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
in the Treatise on the Development of Understanding |
Ñāṇadassanavisuddhiniddeso nāma |
called “The Description of Purification by Knowledge and Vision” |
Bāvīsatimo paricchedo. |
The twenty-second chapter |
23. The benefits in developing understanding Original pali |
|
Pali |
Nyanamoli thera - english |
Ānisaṃsapakāsanā Table view Original pali |
854.Yaṃ pana vuttaṃ "paññābhāvanāya ko ānisaṃso"ti, tattha vadāma. |
1. WHAT ARE THE BENEFITS IN DEVELOPING UNDERSTANDING? To that question, which was asked above, |
Ayañhi paññābhāvanā nāma anekasatānisaṃsā. |
we reply that this development of understanding has many hundred benefits. |
Tassā dīghenāpi addhunā na sukaraṃ vitthārato ānisaṃsaṃ pakāsetuṃ. |
But it would be impossible to explain its benefits in detail, however long a time were taken over it. |
Saṅkhepato panassā nānākilesaviddhaṃsanaṃ, ariyaphalarasānubhavanaṃ, nirodhasamāpattisamāpajjanasamatthatā, āhuneyyabhāvādisiddhīti ayamānisaṃso veditabbo. |
Briefly, though, its benefits should be understood as these: (A) removal of the various defilements, (B) experience of the taste of the noble fruit, (C) ability to attain the attainment of cessation, and (D) achievement of worthiness to receive gifts and so on. |
Nānākilesaviddhaṃsanakathā Table view Original pali |
855.Tattha yaṃ nāmarūpaparicchedato paṭṭhāya sakkāyadiṭṭhādīnaṃ vasena nānākilesaviddhaṃsanaṃ vuttaṃ, ayaṃ lokikāya paññābhāvanāya ānisaṃso. |
2. Herein, it should be understood that one of the benefits of the mundane development of understanding is the removal of the various defilements beginning with [mistaken] view of individuality. This starts with the delimitation of mentality-materiality. |
Yaṃ ariyamaggakkhaṇe saṃyojanādīnaṃ vasena nānākilesaviddhaṃsanaṃ vuttaṃ, ayaṃ lokuttarāya paññābhāvanāya ānisaṃsoti veditabbo. |
Then one of the benefits of the supramundane development of understanding is the removal, at the path moment, of the various defilements beginning with the fetters. |
Bhīmavegānupatitā, asanīva siluccaye; |
With dreadful thump the thunderbolt Annihilates the rock. |
Vāyuvegasamuṭṭhito, araññamiva pāvako. |
The fire whipped by the driving wind Annihilates the wood. |
Andhakāraṃ viya ravi, satejujjalamaṇḍalo; |
The radiant orb of solar flame Annihilates the dark. |
Dīgharattānupatitaṃ, sabbānatthavidhāyakaṃ. |
Developed understanding, too, Annihilates inveterate |
Kilesajālaṃ paññā hi, viddhaṃsayati bhāvitā; |
Defilements’ netted overgrowth, The source of every woe. |
Sandiṭṭhikamato jaññā, ānisaṃsamimaṃ idha. |
This blessing in this very life A man himself may know. |
Phalasamāpattikathā Table view Original pali |
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? |
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 |
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-(sukha) 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-(sukha) and a deity experiences divine bliss-(sukha), so too the Noble Ones think, “We shall experience the noble supramundane bliss-(sukha),” and after deciding on the duration, they attain the attainment of fruition whenever they choose.3 |
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. |
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, |
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 |
"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 |
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-(sukha) It is the fountainhead besides, |
Yena sātātisātena, amatena madhuṃ viya. |
Whose honey-sweet ambrosia A deathless sustenance provides. |
Taṃ sukhaṃ tassa ariyassa, rasabhūtamanuttaraṃ; |
This peerless bliss-(sukha), 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 |
Nirodhasamāpattikathā Table view Original pali |
867.Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva, ayaṃ pana nirodhasamāpattiyā samāpajjanasamatthatāpi imissā paññābhāvanāya ānisaṃsoti veditabbo. |
16.And not only the experience of the taste of the noble fruit but also the ability to attain the attainment of cessation should be understood as a benefit of the development of understanding. |
Tatridaṃ nirodhasamāpattiyā vibhāvanatthaṃ pañhākammaṃ – kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kiṃninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti? |
17. Now, in order to explain the attainment of cessation there is this set of questions: (i) What is the attainment of cessation? (ii) Who attains it? (iii) Who do not attain it? (iv) Where do they attain it? (v) Why do they attain it? (vi) How does its attainment come about? (vii) How is it made to last? (viii) How does the emergence from it come about? (ix) Towards what does the mind of one who has emerged tend? (x) What is the difference between one who has attained it and one who is dead? (xi) Is the attainment of cessation formed or unformed, mundane or supramundane, produced or unproduced? |
868.Tattha kā nirodhasamāpattīti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. |
18. Herein, (i) What is the attainment of cessation? It is the non-occurrence of consciousness and its concomitants owing to their progressive cessation. |
Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā, sotāpannā, sakadāgāmino, sukkhavipassakā ca anāgāmino, arahanto na samāpajjanti. |
(ii) Who attains it? (iii) Who do not attain it? No ordinary men, no stream- enterers or once-returners, and no non-returners and Arahants who are bare- insight workers attain it. |
Aṭṭhasamāpattilābhino pana anāgāmino, khīṇāsavā ca samāpajjanti. |
But both non-returners and those with cankers destroyed (Arahants) who are obtainers of the eight attainments attain it. |
"Dvīhi balehi samannāgatattā, tayo ca saṅkhārānaṃ paṭippassaddhiyā, soḷasahi ñāṇacariyāhi, navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa"nti (paṭi. ma. mātikā 1.34) hi vuttaṃ. |
For it is said: “Understanding that is mastery, owing to possession of two powers, to the tranquilization of three formations, to sixteen kinds of exercise of knowledge, and to nine kinds of exercise of concentration, is knowledge of the attainment of cessation” (Paṭis I 97). |
Ayañca sampadā ṭhapetvā aṭṭhasamāpattilābhino anāgāmikhīṇāsave aññesaṃ natthi. |
And these qualifications are not to be found together in any persons other than non-returners and those whose cankers are destroyed, who are obtainers of the eight attainments. |
Tasmā teyeva samāpajjanti, na aññe. |
That is why only they and no others attain it. |
869.Katamāni panettha dve balāni - pe - katamā vasībhāvatāti? |
19.But which are the two powers? And the [three formations] … and mastery? |
Na ettha kiñci amhehi vattabbaṃ atthi. |
Here there is no need for us to say anything; |
Sabbamidaṃ etassa uddesassa niddese vuttameva. |
for it has all been said in the description of the summary [quoted above], |
Yathāha – |
according as it is said: |
"Dvīhibalehīti dve balāni samathabalaṃ vipassanābalaṃ. |
20. “Of the two powers: of the two powers, the serenity power and the insight power. |
Katamaṃ samathabalaṃ? |
“What is serenity as a power? |
Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ. |
The unification of the mind and non-distraction due to renunciation are serenity as a power. |
Abyāpādavasena… ālokasaññāvasena… avikkhepavasena - pe - paṭinissaggānupassiassāsavasena… paṭinissaggānupassipassāsavasena cittassa ekaggatā avikkhepo samathabalanti. |
The unification of the mind and non-distraction due to non-ill will are serenity as a power. The unification of the mind and non-distraction due to perception of light … [to non-distraction … to defining of states (dhamma) … to knowledge … to gladness … to the eight attainments, the ten kasiṇas, the ten recollections, the nine charnel-ground contemplations, and the thirty-two modes of mindfulness of breathing]8 … the unification of the mind and non-distraction due to breathing out in one who is contemplating relinquishment9 is serenity as a power. |
Kenaṭṭhena samathabalaṃ? |
21. “In what sense is serenity a power? |
Paṭhamajjhānena nīvaraṇe na kampatīti samathabalaṃ. |
Owing to the first jhāna it does not waver on account of the hindrances, thus serenity is a power. |
Dutiyajjhānena vitakkavicāre - pe - nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti samathabalaṃ. |
Owing to the second jhāna it does not waver on account of applied and sustained thought, thus serenity is a power … (etc.) … Owing to the base consisting of neither perception nor non-perception it does not waver on account of the perception of the base consisting of nothingness, thus serenity is a power. |
Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti samathabalaṃ. |
It does not waver and vacillate and hesitate on account of agitation and on account of the defilements and the aggregates that accompany agitation, thus serenity is a power. |
Idaṃ samathabalaṃ. |
This is the serenity power. |
"Katamaṃ vipassanābalaṃ? |
22.“What is insight as a power? |
Aniccānupassanā vipassanābalaṃ. |
Contemplation of impermanence is insight as a power. |
Dukkhānupassanā… anattānupassanā… nibbidānupassanā… virāgānupassanā… nirodhānupassanā… paṭinissaggānupassanā vipassanābalaṃ. |
Contemplation of pain … Contemplation of not-self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment is insight as a power. |
Rūpe aniccānupassanā - pe - rūpe paṭinissaggānupassanā vipassanābalaṃ. |
Contemplation of impermanence in materiality … (etc.) … Contemplation of relinquishment in materiality is insight as a power. |
Vedanāya… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ - pe - jarāmaraṇe aniccānupassanā. |
Contemplation of impermanence in feeling … in perception … in formations … in consciousness is insight as a power … Contemplation of relinquishment in consciousness is insight as a power. Contemplation of impermanence in the eye … (etc., see XX.9) … Contemplation of impermanence in ageing-and-death … (etc.) … |
Jarāmaraṇe paṭinissaggānupassanā vipassanābalanti. |
Contemplation of relinquishment in ageing-and-death is insight as a power. |
Kenaṭṭhena vipassanābalaṃ? |
23. “In what sense is insight a power? |
Aniccānupassanāya niccasaññāya na kampatīti vipassanābalaṃ. |
Owing to the contemplation of impermanence it does not waver on account of perception of permanence, thus insight is a power. |
Dukkhānupassanāya sukhasaññāya na kampatīti… anattānupassanāya attasaññāya na kampatīti… nibbidānupassanāya nandiyā na kampatīti… virāgānupassanāya rāge na kampatīti… nirodhānupassanāya samudaye na kampatīti… paṭinissaggānupassanāya ādāne na kampatīti vipassanābalaṃ. |
Owing to the contemplation of pain it does not waver on account of perception of pleasure … Owing to the contemplation of not-self it does not waver on account of the perception of self … Owing to the contemplation of dispassion it does not waver on account of delight … Owing to the contemplation of fading away it does not waver on account of greed … Owing to the contemplation of cessation it does not waver on account of arising … Owing to the contemplation of relinquishment it does not waver on account of grasping, thus insight is a power. |
Avijjāya ca avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti vipassanābalaṃ. |
It does not waver and vacillate and hesitate on account of ignorance and on account of the defilements and the aggregates that accompany ignorance, |
Idaṃ vipassanābalaṃ. |
thus insight is a power. |
"Tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? |
24.“Owing to the tranquilization of three formations: owing to the tranquilization of what three formations? |
Dutiyajjhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. |
In one who has attained the second jhāna the verbal formations consisting in applied and sustained thought are quite tranquilized. |
Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. |
In one who has attained the fourth jhāna the bodily formations consisting in in-breaths and out- breaths are quite tranquilized. |
Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. |
In one who has attained cessation of perception and feeling the mental formations consisting in feeling and perception are quite tranquilized. |
Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā. |
It is owing to the tranquilization of these three formations. |
"Soḷasahiñāṇacariyāhīti katamāhi soḷasahi ñāṇacariyāhi? |
25. “Owing to sixteen kinds of exercise of knowledge: owing to what sixteen kinds of exercise of knowledge? |
Aniccānupassanā ñāṇacariyā. |
Contemplation of impermanence is a kind of exercise of knowledge. |
Dukkhā… anattā… nibbidā… virāgā… nirodhā… paṭinissaggā… vivaṭṭānupassanā ñāṇacariyā. |
Contemplation of pain … Contemplation of not-self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment … Contemplation of turning away is a kind of exercise of knowledge. |
Sotāpattimaggo ñāṇacariyā. |
The stream-entry path is a kind of exercise of knowledge. |
Sotāpattiphalasamāpatti ñāṇacariyā. |
The attainment of the fruition of stream-entry … |
Sakadāgāmimaggo - pe - arahattaphalasamāpatti ñāṇacariyā. |
The once-return path … The attainment of the fruition of once-return … The non- return path … The attainment of the fruition of non-return … The Arahant path … The attainment of the fruition of Arahantship is a kind of exercise of knowledge. |
Imāhi soḷasahi ñāṇacariyāhi. |
It is owing to these sixteen kinds of exercise of knowledge. |
"Navahi samādhicariyāhīti katamāhi navahi samādhicariyāhi? |
26. “Owing to nine kinds of exercise of concentration: owing to what nine kinds of exercise of concentration? |
Paṭhamajjhānaṃ samādhicariyā. |
The first jhāna is a kind of exercise of concentration. |
Dutiyajjhānaṃ - pe - nevasaññānāsaññāyatanasamāpatti samādhicariyā. |
The second jhāna … [The third jhāna … The fourth jhāna … Th e attainment of the base consisting of boundless space … The attainment of the base consisting of boundless consciousness … The attainment of the base consisting of nothingness … ]. The attainment of the base consisting of neither perception nor non-perception is a kind of exercise of concentration. |
Paṭhamajjhānapaṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca - pe - nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca. |
And the applied thought and sustained thought and happiness and bliss-(sukha) and unification of mind that have the purpose of attaining the first jhāna … (etc.) … And the applied thought and sustained thought and happiness and bliss-(sukha) and unification of mind that have the purpose of attaining the attainment of the base consisting of neither perception nor non-perception. |
Imāhi navahi samādhicariyāhi. |
It is owing to these nine kinds of exercise of concentration.10 |
"Vasīti pañca vasiyo – āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasī. |
27.“Mastery: there are five kinds of mastery. There is mastery in adverting, in attaining, in resolving, in emerging, in reviewing. |
Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī. |
He adverts to the first jhāna where, when, and for as long as he wishes, he has no difficulty in adverting, thus it is mastery in adverting. |
Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī - pe - adhiṭṭhāti adhiṭṭhāne - pe - vuṭṭhāti vuṭṭhāne - pe - paccavekkhati paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. |
He attains the first jhāna where, when, and for as long as he wishes, he has no difficulty in attaining, thus it is mastery in attaining. He resolves upon [the duration of] the first jhāna where, … thus it is mastery in resolving. He emerges from the first jhāna, … thus it is mastery in emerging. He reviews the first jhāna where, when, and for as long as he wishes, he has no difficulty in reviewing, thus it is mastery in reviewing. |
Dutiyaṃ - pe - nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati - pe - paccavekkhati. |
He adverts to the second jhāna … (etc.) … He reviews the attainment of the base consisting of neither perception nor non-perception where, when, and for as long as he wishes, |
Paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. |
he has no difficulty in reviewing, thus it is mastery in reviewing. |
Imā pañca vasiyo"ti (paṭi. ma. 1.83). |
These are the five kinds of mastery” (Paṭis I 97–100). |
870.Ettha ca "soḷasahi ñāṇacariyāhī"ti ukkaṭṭhaniddeso esa. |
28.And here the words: “Owing to sixteen kinds of exercise of knowledge” state the maximum. |
Anāgāmino pana cuddasahi ñāṇacariyāhi hoti. |
But in a non-returner the mastery is owing to fourteen kinds of exercise of knowledge. |
Yadi evaṃ sakadāgāmino dvādasahi sotāpannassa ca dasahi kiṃ na hotīti? |
If that is so, then does it not come about also in the once-returner owing to twelve? And in the stream-enterer owing to ten? |
Na hoti, samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā. |
—It does not. Because the greed based on the cords of sense desire, which is an obstacle to concentration, is unabandoned in them. |
Tesaṃ hi so appahīno. |
It is because that is not abandoned in them |
Tasmā samathabalaṃ na paripuṇṇaṃ hoti, tasmiṃ aparipūre dvīhi balehi samāpajjitabbaṃ nirodhasamāpattiṃ balavekallena samāpajjituṃ na sakkonti. |
that the serenity power is not perfected. Since it is not perfected they are not, owing to want of power, able to attain the attainment of cessation, which has to be attained by the two powers. |
Anāgāmissa pana so pahīno, tasmā esa paripuṇṇabalo hoti. |
But it is abandoned in the non-returner and so his power is perfected. |
Paripuṇṇabalattā sakkoti. |
Since his power is perfected he is able to attain it. |
Tenāha bhagavā – "nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo"ti (paṭṭhā. 1.1.417). |
Hence the Blessed One said: “Profitable [consciousness] of the base consisting of neither perception nor non-perception in one emerging from cessation is a condition, as proximity condition, for the attainment of fruition” (Paṭṭh I 159). |
Idañhi paṭṭhāne mahāpakaraṇe anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttanti. |
For this is said in the Great Book of the Paṭṭhāna11 with reference only to non- returners’ emerging from cessation. |
871.Kattha samāpajjantīti pañcavokārabhave. |
29.(iv) Where do they attain it? In the five-constituent becoming. |
Kasmā? |
Why? |
Anupubbasamāpattisabbhāvato. |
Because of the necessity for the succession of [all] the attainments (cf. S IV 217). |
Catuvokārabhave pana paṭhamajjhānādīnaṃ uppatti natthi. |
But in the four-constituent becoming there is no arising of the first jhāna, etc., |
Tasmā na sakkā tattha samāpajjitunti. |
and so it is not possible to attain it there. |
Keci pana "vatthussa abhāvā"ti vadanti. |
But some say that is because of the lack of a physical basis [for the mind there].12 |
872.Kasmā samāpajjantīti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā diṭṭheva dhamme acittakā hutvā "nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā"ti samāpajjanti. |
30.(v) Why do they attain it? Being wearied by the occurrence and dissolution of formations, they attain it thinking, “Let us dwell in bliss-(sukha) by being without consciousness here and now and reaching the cessation that is Nibbāna.”13 |
873.Kathañcassā samāpajjanaṃ hotīti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato, evamassa samāpajjanaṃ hoti. |
31.(vi) How does its attainment come about? It comes about in one who performs the preparatory tasks by striving with serenity and insight and causes the cessation of [consciousness belonging to] the base consisting of neither perception nor non-perception. |
Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. |
One who strives with serenity alone reaches the base consisting of neither perception nor non-perception and remains there, |
Yo pana vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. |
while one who strives with insight alone reaches the attainment of fruition and remains there. |
Yo pana ubhayavaseneva ussakkitvā pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo. |
But it is one who strives with both, and after performing the preparatory tasks, causes the cessation of [consciousness belonging to] the base consisting of neither perception nor non-perception, who attains it. This is in brief. |
874.Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo katabhattakicco sudhotahatthapādo vivitte okāse supaññattamhi āsane nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so paṭhamaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati. |
32.But the detail is this. When a bhikkhu who desires to attain cessation has finished all that has to do with his meal and has washed his hands and feet well, he sits down on a well-prepared seat in a secluded place. Having folded his legs crosswise, set his body erect, established mindfulness in front of him, he attains the first jhāna, and on emerging he sees the formations in it with insight as impermanent, painful, not-self. |
Vipassanā panesā tividhā hoti – saṅkhāraparigaṇhanakavipassanā, phalasamāpattivipassanā, nirodhasamāpattivipassanāti. |
33.This insight is threefold as insight that discerns formations, insight for the attainment of fruition, and insight for the attainment of cessation. |
Tattha saṅkhāraparigaṇhanakavipassanā mandā vā hotu tikkhā vā, maggassa padaṭṭhānaṃ hotiyeva. |
Herein, insight that discerns formations, whether sluggish or keen, is the proximate cause only for a path. |
Phalasamāpattivipassanā tikkhāva vaṭṭati maggabhāvanāsadisā. |
Insight for the attainment of fruition, which is only valid when keen, is similar to that for the development of a path. |
Nirodhasamāpattivipassanā pana nātimandanātitikkhā vaṭṭati. |
Insight for the attainment of cessation is only valid when it is not over-sluggish and not over-keen. |
Tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati. |
Therefore he sees those formations with insight that is not over-sluggish and not over-keen. |
Tato dutiyaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. |
34.After that, he attains the second jhāna, and on emerging he sees formations with insight in like manner. |
Tato tatiyaṃ jhānaṃ - pe - tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. |
After that, he attains the third jhāna … (etc.) … After that, he attains the base consisting of boundless consciousness, and on emerging he sees the formations in it in like manner. |
Tathā ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti. |
Likewise he attains the base consisting of nothingness. On emerging from that he does the fourfold preparatory task, that is to say, about (a) non-damage to others’ property, (b) the Community’s waiting, (c) the Master’s summons, and (d) the limit of the duration. |
875.Tattha nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ. |
35. (a) Herein, non-damage to others’ property refers to what the bhikkhu has about him that is not his personal property: a robe and bowl, or a bed and chair, or a living room, or any other kind of requisite kept by him but the property of various others. It should be resolved14 that such property will not be damaged, will not be destroyed by fire, water, wind, thieves, rats, and so on. |
Tatridaṃ adhiṭṭhānavidhānaṃ "idañca idañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi hariyatu, mā undūrādīhi khajjatū"ti. |
Here is the form of the resolve: “During these seven days let this and this not be burnt by fire; let it not be swept off by water; let it not be spoilt by wind; let it not be stolen by thieves; let it not be devoured by rats, and so on.” |
Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti. |
When he has resolved in this way, they are not in danger during the seven days. |
Anadhiṭṭhahato pana aggiādīhi vinassati mahānāgattherassa viya. |
36.If he does not resolve in this way, they may be destroyed by fire, etc., as in the case of the Elder Mahā Nāga. |
Thero kira mātuupāsikāya gāmaṃ piṇḍāya pāvisi. |
The elder, it seems, went for alms into the village where his mother, a lay follower, lived. |
Upāsikā yāguṃ datvā āsanasālāya nisīdāpesi. |
She gave him rice gruel and seated him in the sitting hall. |
Thero nirodhaṃ samāpajjitvā nisīdi. |
The elder sat down and attained cessation. |
Tasmiṃ nisinne āsanasālāya agginā gahitāya sesabhikkhū attano attano nisinnāsanaṃ gahetvā palāyiṃsu. |
While he was sitting there the hall caught fire. The other bhikkhus each picked up their seats and fled. |
Gāmavāsikā sannipatitvā theraṃ disvā "alasasamaṇo"ti āhaṃsu. |
The villagers gathered together, and seeing the elder, they said, “What a lazy monk! What a lazy monk!” |
Aggi tiṇaveṇukaṭṭhāni jhāpetvā theraṃ parikkhipitvā aṭṭhāsi. |
The fire burned the grass thatch, the bamboos, and timbers, and it encircled the elder. |
Manussā ghaṭehi udakaṃ āharitvā nibbāpetvā chārikaṃ apanetvā paribhaṇḍaṃ katvā pupphāni vikiritvā namassamānā aṭṭhaṃsu. |
People brought water and put it out. They removed the ashes, did repairs,15 scattered flowers, and then stood respectfully waiting. |
Thero paricchinnakālavasena vuṭṭhāya te disvā "pākaṭomhi jāto"ti vehāsaṃ uppatitvā piyaṅgudīpaṃ agamāsi. |
The elder emerged at the time he had determined. Seeing them, he said, “I am discovered! ,” and he rose up into the air and went to Piyaṅgu Island. |
Idaṃ nānābaddhaavikopanaṃ nāma. |
This is “non-damage to others’ property.” |
Yaṃ ekābaddhaṃ hoti nivāsanapāvuraṇaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi. |
37. There is no special resolving to be done for what is his own personal property such as the inner and outer robes or the seat he is sitting on. |
Samāpattivaseneva naṃ rakkhati āyasmato sañjīvassa viya. |
He protects all that by means of the attainment itself, like those of the venerable Sañjīva. |
Vuttampi cetaṃ "āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato sāriputtassa samādhivipphārā iddhī"ti. |
And this is said: “There was success by intervention of concentration in the venerable Sañjīva. There was success by intervention of concentration in the venerable Sāriputta” (Paṭis I 212—see XII.30). |
876.Saṅghapaṭimānananti saṅghassa paṭimānanaṃ udikkhanaṃ. |
38. (b) The Community’s waiting is the Community’s expecting. |
Yāva eso bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. |
The meaning is: till this bhikkhu comes there is no carrying out of acts of the Community. |
Ettha ca na paṭimānanaṃ etassa pubbakiccaṃ, paṭimānanāvajjanaṃ pana pubbakiccaṃ. |
And here it is not the actual Community’s waiting that is the preparatory task, but the adverting to the waiting. |
Tasmā evaṃ āvajjitabbaṃ "sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho uttikammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī"ti. |
So it should be adverted to in this way: “While I am sitting for seven days in the attainment of cessation, if the Community wants to enact a resolution, etc., I shall emerge before any bhikkhu comes to summon me.” |
Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhātiyeva. |
One who attains it after doing this emerges at exactly that time. |
Yo pana evaṃ na karoti, saṅgho ca sannipatitvā taṃ apassanto "asuko bhikkhu kuhi"nti "nirodhasamāpanno"ti vutte saṅgho kañci bhikkhuṃ peseti "gaccha naṃ saṅghassa vacanena pakkosāhī"ti. |
39.But if he does not do so, then perhaps the Community assembles, and not seeing him, it is asked, “Where is the bhikkhu so and so?” They reply, “He has attained cessation.” The Community dispatches a bhikkhu, telling him, “Go and summon him in the name of the Community.” |
Athassa tena bhikkhunā savanūpacāre ṭhatvā "saṅgho taṃ āvuso paṭimānetī"ti vuttamatteva vuṭṭhānaṃ hoti. |
Then as soon as the bhikkhu stands within his hearing and merely says, “The Community is waiting for you, friend,” he emerges. |
Evaṃ garukā hi saṅghassa āṇā nāma. |
Such is the importance of the Community’s order. |
Tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ. |
So he should attain in such-wise that, by adverting to it beforehand, he emerges by himself. |
877.Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa kiccaṃ. |
40.(c) The Master’s summons: here too it is the adverting to the Master’s summons that is the preparatory task. |
Tasmā tampi evaṃ āvajjitabbaṃ "sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne satthā otiṇṇavatthusmiṃ sikkhāpadaṃ vā paññapeti, tathārūpāya vā atthuppattiyā dhammaṃ deseti, yāva maṃ koci āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī"ti. |
So that also should be adverted to in this way: “While I am sitting for seven days in the attainment of cessation, if the Master, after examining a case, makes known a course of training, or teaches the Dhamma, the origin of which discourse is some need that has arisen,16 I shall emerge before anyone comes to summon me.” |
Evaṃ katvā nisinno hi tasmiṃ samaye vuṭṭhātiyeva. |
For when he has seated himself after doing so, he emerges at exactly that time. |
Yo pana evaṃ na karoti, satthā ca saṅghe sannipatite taṃ apassanto "asuko bhikkhu kuhi"nti "nirodhasamāpanno"ti vutte kañci bhikkhuṃ peseti "gaccha naṃ mama vacanena pakkosā"ti. |
41.But if he does not do so, when the Community assembles, the Master, not seeing him, asks, “Where is the bhikkhu so and so?” They reply, “He has attained cessation.” Then he dispatches a bhikkhu, telling him, “Go and summon him in my name.” |
Athassa tena bhikkhunā savanūpacāre ṭhatvā "satthā āyasmantaṃ āmantetī"ti vuttamatteva vuṭṭhānaṃ hoti. |
As soon as the bhikkhu stands within his hearing and merely says, “The Master calls the venerable one,” he emerges. |
Evaṃ garukaṃ hi satthupakkosanaṃ, tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ. |
Such is the importance of the Master’s summons. So he should attain in such wise that, by adverting to it beforehand, he emerges himself. |
878.Addhānaparicchedoti jīvitaddhānassa paricchedo. |
42. (d) The limit of duration is the limit of life’s duration. |
Iminā bhikkhunā addhānaparicchede sukusalena bhavitabbaṃ. |
For this bhikkhu should be very careful to determine what the limit of his life’s duration is. |
Attano "āyusaṅkhārā sattāhaṃ pavattissanti na pavattissantī"ti āvajjitvāva samāpajjitabbaṃ. |
He should attain only after adverting in this way: “Will my own vital formations go on occurring for seven days or will they not?” |
Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, nāssa nirodhasamāpatti maraṇaṃ paṭibāhituṃ sakkoti. |
For if he attains it without adverting when the vital formations are due to cease within seven days, then since the attainment of cessation cannot ward off his death |
Antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti. |
because there is no dying during cessation,17 he consequently emerges from the attainment meanwhile. |
Tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. |
So he should attain only after adverting to that. |
Avasesaṃ hi anāvajjitumpi vaṭṭati. |
For while it may be permissible to omit adverting to others, |
Idaṃ pana āvajjitabbamevāti vuttaṃ. |
it is said that this must be adverted to. |
879.So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. |
43. Now, when he has thus attained the base consisting of nothingness and emerged and done this preparatory task, he then attains the base consisting of neither perception nor non-perception. |
Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati. |
Then after one or two turns of consciousness have passed, he becomes without consciousness, he achieves cessation. |
Kasmā panassa dvinnaṃ cittānaṃ uparicittāni na pavattantīti? |
But why do consciousnesses not go on occurring in him after the two consciousnesses? |
Nirodhassa payogattā. |
Because the effort is directed to cessation. |
Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari na pavattanti. |
For this bhikkhu’s mounting through the eight attainments, coupling together the states of serenity and insight, is directed to successive cessation, not to attaining the base consisting of neither perception nor non-perception. So it is because the effort is directed to cessation that no more than the two consciousnesses occur. |
Yo pana bhikkhu ākiñcaññāyatanato vuṭṭhāya idaṃ pubbakiccaṃ akatvā nevasaññānāsaññāyatanaṃ samāpajjati, so parato acittako bhavituṃ na sakkoti, paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhāti. |
44.But if a bhikkhu emerges from the base consisting of nothingness without having done this preparatory task and then attains the base consisting of neither perception nor non-perception, he is unable then to become without consciousness: he returns to the base consisting of nothingness and settles down there. |
Maggaṃ agatapubbapurisūpamā cettha vattabbā – |
45.And here the simile of the man and the road not previously travelled may be told. |
Eko kira puriso ekaṃ maggaṃ agatapubbo antarā udakakandaraṃ vā gambhīraṃ udakacikkhallaṃ atikkamitvā ṭhapitaṃ caṇḍātapasantattapāsāṇaṃ vā āgamma taṃ nivāsanapāvuraṇaṃ asaṇṭhapetvāva kandaraṃ orūḷho parikkhāratemanabhayena punadeva tīre patiṭṭhāti. |
A man who had not previously travelled a certain road came to a ravine cut by water, or after crossing a deep morass he came to a rock heated by a fierce sun. Then without arranging his inner and outer garments, he descended into the ravine but came up again for fear of wetting his belongings and remained on the bank, |
Pāsāṇaṃ akkamitvāpi santattapādo punadeva orabhāge patiṭṭhāti. |
or he walked up on to the rock but on burning his feet he returned to the near side and waited there. |
Tattha yathā so puriso asaṇṭhapitanivāsanapāvuraṇattā kandaraṃ otiṇṇamattova, tattapāsāṇaṃ akkantamatto eva ca paṭinivattitvā oratova patiṭṭhāti, evaṃ yogāvacaropi pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova paṭinivattitvā ākiñcaññāyatane patiṭṭhāti. |
46.Herein, just as the man, as soon as he had descended into the ravine, or walked up on to the hot rock, turned back and remained on the near side because he had not seen to the arrangement of his inner and outer garments, so too as soon as the meditator has attained the base consisting of neither perception nor non-perception, he turns back and remains in the base consisting of nothingness because the preparatory task has not been done. |
Yathā pana pubbepi taṃ maggaṃ gatapubbapuriso taṃ ṭhānaṃ āgamma ekaṃ sāṭakaṃ daḷhaṃ nivāsetvā aparaṃ hatthena gahetvā kandaraṃ uttaritvā tattapāsāṇaṃ vā akkantamattakameva karitvā parato gacchati, evamevaṃ katapubbakicco bhikkhu nevasaññānāsaññāyatanaṃ samāpajjitvāva parato acittako hutvā nirodhaṃ phusitvā viharati. |
47.Just as when a man who has travelled that road before comes to that place, he puts his inner garment on securely, and taking the other in his hand, crosses over the ravine, or so acts as to tread only lightly on the hot rock and accordingly gets to the other side, so too, when the bhikkhu does the preparatory task and then attains the base consisting of neither perception nor non-perception, then he achieves cessation, which is the other side, by becoming without consciousness. |
880.Kathaṃ ṭhānanti evaṃ samāpannāya panassā kālaparicchedavasena ceva antarāāyukkhayasaṅghapaṭimānanasatthupakkosanābhāvena ca ṭhānaṃ hoti. |
48.(vii) How is it made to last? It lasts as long as the time predetermined for its duration, unless interrupted meanwhile by the exhaustion of the life span, by the waiting of the Community, or by the Master’s summons. |
881.Kathaṃ vuṭṭhānanti anāgāmissa anāgāmiphaluppattiyā, arahato arahattaphaluppattiyāti evaṃ dvedhā vuṭṭhānaṃ hoti. |
49.(viii) How does the emergence from it come about? The emergence comes about in two ways thus: by means of the fruition of non-return in the case of the non- returner, or by means of the fruition of Arahantship in the case of the Arahant. |
882.Vuṭṭhitassa kiṃninnaṃ cittaṃ hotīti nibbānaninnaṃ. |
50.(ix) Towards what does the mind of one who has emerged tend? It tends towards Nibbāna. |
Vuttaṃ hetaṃ "saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra"nti (ma. ni. 1.464). |
For this is said: “When a bhikkhu has emerged from the attainment of the cessation of perception and feeling, friend Visākha, his consciousness inclines to seclusion, leans to seclusion, tends to seclusion” (M I 302). |
883.Matassa ca samāpannassa ca ko visesoti ayampi attho sutte vuttoyeva. |
51. (x) What is the difference between one who has attained and one who is dead? |
Yathāha – "yvāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. |
This is also given in a sutta, according as it is said: “When a bhikkhu is dead, friend, has completed his term, his bodily formations have ceased and are quite still, his verbal formations have ceased and are quite still, his mental formations have ceased and are quite still, his life is exhausted, his heat has subsided, and his faculties are broken up. |
Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu aparikkhīṇo, usmā avūpasantā, indriyāni aparibhinnānī"ti (ma. ni. 1.457). |
When a bhikkhu has entered upon the cessation of perception and feeling, his bodily formations have ceased and are quite still, his verbal formations have ceased and are quite still, his mental formations have ceased and are quite still, his life is unexhausted, his heat has not subsided, his faculties are quite whole” (M I 296). |
884.Nirodhasamāpatti saṅkhatātiādipucchāyaṃ pana saṅkhatātipi asaṅkhatātipi lokiyātipi lokuttarātipi na vattabbā. |
52.(xi) As to the question is the attainment of cessation formed or unformed, etc.? It is not classifiable as formed or unformed, mundane or supramundane. |
Kasmā? |
Why? |
Sabhāvato natthitāya. |
Because it has no individual essence. |
Yasmā panassā samāpajjantassa vasena samāpannā nāma hoti, tasmā nipphannāti vattuṃ vaṭṭati, no anipphannā. |
But since it comes to be attained by one who attains it, it is therefore permissible to say that it is produced, not unproduced.18 |
Iti santaṃ samāpattiṃ, imaṃ ariyanisevitaṃ; |
This too is an attainment which A Noble One may cultivate; |
Diṭṭheva dhamme nibbānamitisaṅkhaṃ upāgataṃ; |
The peace it gives is reckoned as Nibbāna here and now. |
Bhāvetvā ariyaṃ paññaṃ, samāpajjanti paṇḍitā. |
A wise man by developing The noble understanding can |
Yasmā tasmā imissāpi, samāpattisamatthatā; |
With it himself endow; So this ability is called |
Ariyamaggesu paññāya, ānisaṃsoti vuccatīti. |
A boon of understanding, too, The noble paths allow. |
Āhuneyyabhāvādisiddhikathā Table view Original pali |
885.Āhuneyyabhāvādisiddhīti na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo. |
53. And not only the ability to attain the attainment of cessation but also achievement of worthiness to receive gifts should be understood as a benefit of this supramundane development of understanding. |
Avisesena hi catubbidhāyapi etissā bhāvitattā bhāvitapañño puggalo sadevakassa lokassa āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. |
54. For, generally speaking, it is because understanding has been developed in these four ways that a person who has developed it, is fit for the gifts of the world with its deities, fit for its hospitality, fit for its offerings, and fit for its reverential salutation, and an incomparable field of merit for the world. |
886.Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā mandāya vipassanāya āgato mudindriyopi sattakkhattuparamo nāma hoti, sattasugatibhave saṃsaritvā dukkhassantaṃ karoti. |
55.But in particular, firstly, one who arrives at development of under-standing of the first path with sluggish insight and limp faculties is called, “one who will be reborn seven times at most”; he traverses the round of rebirths seven times in the happy destinies. |
Majjhimāya vipassanāya āgato majjhimindriyo kolaṃkolo nāma hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. |
One who arrives with medium insight and medium faculties is called, “one who goes from noble family to noble family”; with two or three rebirths in noble families he makes an end of suffering. |
Tikkhāya vipassanāya āgato tikkhindriyo ekabījī nāma hoti, ekaññeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. |
One who arrives with keen insight and keen faculties is called, “one who germinates only once”; with one rebirth in the human world he makes an end of suffering (see A I 133). |
887.Dutiyamaggapaññaṃ bhāvetvā sakadāgāmī nāma hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. |
By developing understanding of the second path, he is called a once-returner. He returns once to this world and makes an end of suffering. |
888.Tatiyamaggapaññaṃ bhāvetvā anāgāmī nāma hoti. |
56.By developing understanding of the third path he is called a non-returner. |
So indriyavemattatāvasena antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcadhā. |
According to the difference in his faculties he in one of five ways : he becomes “one who attains Nibbāna early in his next existence” or “one who attains Nibbāna more than half way through his next existence” or “one who attains Nibbāna without prompting” or “one who attains Nibbāna with prompting” or “one who is going upstream bound for the Highest Gods” (see D III 237). |
Idha vihāyaniṭṭho hoti. |
completes his course after he has left this world. |
Tattha antarāparinibbāyīti yattha katthaci suddhāvāsabhave upapajjitvā āyuvemajjhaṃ appatvāva parinibbāyati. |
57. Herein, one who attains Nibbāna early in his next existence attains Nibbāna after reappearing anywhere in the Pure Abodes, without reaching the middle of his life span there. |
Upahaccaparinibbāyīti āyuvemajjhaṃ atikkamitvā parinibbāyati. |
One who attains Nibbāna more than half way through his next existence attains Nibbāna after the middle of his life span there. |
Asaṅkhāraparinibbāyīti asaṅkhārena appayogena uparimaggaṃ nibbatteti. |
One who attains Nibbāna without prompting generates the highest path without prompting, with little effort. |
Sasaṅkhāraparinibbāyīti sasaṅkhārena sappayogena uparimaggaṃ nibbatteti. |
One who attains Nibbāna with prompting generates the highest path with prompting, with effort. |
Uddhaṃsoto akaniṭṭhagāmīti yatthupapanno, tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati. |
One who is going upstream bound for the Highest Gods passes on upwards from wherever he is reborn [in the Pure Abodes] to the Highest Gods’ becoming and attains Nibbāna there. |
889.Catutthamaggapaññaṃ bhāvetvā koci saddhāvimutto hoti, koci paññāvimutto hoti, koci ubhatobhāgavimutto hoti, koci tevijjo, koci chaḷabhiñño, koci paṭisambhidappabhedappatto mahākhīṇāsavo. |
58.By developing understanding of the fourth path one becomes “liberated by faith,” another “liberated by understanding,” another “both-ways liberated,” another “one with the triple clear vision,” another “one with the six kinds of direct-knowledge,” another “one of the great ones whose cankers are destroyed who has reached the categories of discrimination.” |
Yaṃ sandhāya vuttaṃ "maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma. |
It was about one who has developed the fourth path that it was said: “But it is at the moment of the path that he is said to be disentangling that tangle: |
Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī"ti. |
at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities” (I.7). |
Evaṃ anekānisaṃsā, ariyapaññāya bhāvanā; |
59. The noble understanding, when Developed, will these blessings win; |
Yasmā tasmā kareyyātha, ratiṃ tattha vicakkhaṇo. |
Accordingly discerning men Rejoice exceedingly therein. |
890.Ettāvatā ca – |
60.And at this point |
Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; |
“When a wise man, established well in virtue, Develops consciousness and understanding, |
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. – |
Then as a bhikkhu ardent and sagacious, He succeeds in disentangling this tangle” (I.1), |
Imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti. |
the development of understanding with its benefits, which is shown in the Path of Purification with its headings of virtue, concentration, and understanding, in the stanza (above) has been fully illustrated. |
Iti sādhujanapāmojjatthāya kate visuddhimagge |
in the Path of Purification composed for the purpose of gladdening good people. |
Paññābhāvanādhikāre |
|
Paññābhāvanānisaṃsaniddeso nāma |
called “The Description of the Benefits of Understanding” |
Tevīsatimo paricchedo. |
The twenty-third chapter |
Nigamanakathā Table view Original pali |
891.Ettāvatā ca – |
|
"Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; |
“When a wise man, established well in virtue, Develops consciousness and understanding, |
Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa"nti. – |
Then as a bhikkhu ardent and sagacious He succeeds in disentangling this tangle” (I.1), |
Imaṃ gāthaṃ nikkhipitvā yadavocumha – |
After we quoted this stanza (above) we then said: |
"Imissā dāni gāthāya, kathitāya mahesinā; |
Of this same verse composed by the Great Sage. |
Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ. |
My task is now to set out the true sense, Divided into virtue and the rest. |
"Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane; |
Right hard to find, — There are here in the Victor’s Dispensation Seekers gone forth from home to homelessness, |
Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā. |
of the sure straight way Comprising virtue and the other two, that leads to purity |
"Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha; |
Have no right knowledge And who although desiring purity |
Visuddhiṃ nādhigacchanti, vāyamantāpi yogino. |
Who, though they strive, here gain no purity. |
"Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ; |
To them, pure in expositions, |
Mahāvihāravāsīnaṃ, desanānayanissitaṃ. |
Relying on the teaching of the dwellers In the Great Monastery;2 let all those |
"Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato; |
I shall expound the comforting Path Of Purification |
Visuddhikāmā sabbepi, nisāmayatha sādhavo"ti. |
Good men who do desire purity Listen intently to my exposition. |
Svāyaṃ bhāsito hoti. |
Now, at this point that has all been expounded. |
892.Tattha ca – |
And herein: |
Tesaṃ sīlādibhedānaṃ, atthānaṃ yo vinicchayo; |
Of all these meanings classed as virtue and so on Now, that the exposition as set forth |
Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye. |
Of the five Nikāyas—for this reason Stated in the commentarial system |
Samāharitvā taṃ sabbaṃ, yebhuyyena sanicchayo; |
After collating all the expositions |
Sabbasaṅkaradosehi, mutto yasmā pakāsito. |
Is almost free from errors and from flaws |
Tasmā visuddhikāmehi, suddhapaññehi yogihi; |
Let meditators pure in understanding Desiring purification |
Visuddhimagge etasmiṃ, karaṇīyova ādaroti. |
duly show Reverence for this Path of Purification. |
893 |
|
Vibhajjavādiseṭṭhānaṃ, theriyānaṃ yasassinaṃ; |
A true Vibhajjavādin, who is wise, of famous elders |
Mahāvihāravāsīnaṃ, vaṃsajassa vibhāvino. |
into the line One born, Dwelling within the Great Monastery, |
Bhadantasaṅghapālassa, sucisallekhavuttino; |
Of the venerable Saṅghapāla, And lives in pure simplicity, devoted |
Vinayācārayuttassa, yuttassa paṭipattiyaṃ. |
To discipline’s observance, and to practice, |
Khantisoraccamettādi-guṇabhūsitacetaso; |
Whose mind the virtuous qualities of patience, Mildness, loving kindness, and so on, grace— |
Ajjhesanaṃ gahetvāna, karontena imaṃ mayā. |
In doing this, accepting the suggestion |
Saddhammaṭṭhitikāmena, yo patto puññasañcayo; |
Desiring establishment in this Good Dhamma What store of merit has been gained by me |
Tassa tejena sabbepi, sukhamedhantu pāṇino. |
By the power of that store of merit May every being prosper happily. |
894 |
|
Visuddhimaggo eso ca, antarāyaṃ vinā idha; |
And now just as the Path of Purification, Without impediment, |
Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā. |
With eight and fifty recitation sections In the text, has herewith been completed |
Yathā tatheva lokassa, sabbe kalyāṇanissitā; |
so may all those Who in the world depend on what is good |
Anantarāyā ijjhantu, sīghaṃ sīghaṃ manorathāti. |
Glad-hearted soon succeed without delay. |
895.Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena sīlācārajjava maddavādiguṇasamudayasamuditena sakasamaya samayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattibhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite uttarimanussadhamme appaṭihatabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena mudantakhedakavattabbena kato visuddhimaggo nāma. |
[POSTSCRIPT] This Path of Purification was made by the elder who is adorned with supreme and pure faith, wisdom and energy, in whom are gathered a concourse of upright, gentle, etc., qualities due to the practice of virtue, who is capable of delving into and fathoming the views of his own and others’ creeds, who is possessed of keenness of understanding, who is strong in unerring knowledge of the Master’s Dispensation as divided into three Piṭakas with their commentaries, a great expounder, gifted with sweet and noble speech that springs from the ease born of perfection of the vocal instrument, a speaker of what is appropriately said, a superlative speaker, a great poet, an ornament in the lineage of the elders who dwell in the Great Monastery, and who are shining lights in the lineage of elders with unblemished enlightenment in the superhuman states that are embellished with the special qualities of the six kinds of direct-knowledge and the categories of discrimination, who has abundant purified wit, who bears the name Buddhaghosa conferred by the venerable ones, and who should be called “of Moraṇḍaceṭaka.” |
896 |
|
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ; |
May it continue here to show To ferry them across the worlds |
Dassento kulaputtānaṃ, nayaṃ sīlādisuddhiyā. |
The way to purity of virtue, etc., For clansmen seeking out the means |
Yāva buddhoti nāmampi, suddhacittassa tādino; |
Shall last that name “Enlightened One,” By which, thus purified in mind, |
Lokamhi lokajeṭṭhassa, pavattati mahesinoti. |
For just as long as in this world Is known the Greatest Sage, World Chief. |
Iti sādhujanapāmojjatthāya katā visuddhimaggakathā, |
The exposition of the Path of Purification Has thus been made for gladdening good people; |
Pāḷigaṇanāya pana sā aṭṭhapaññāsabhāṇavārā hotīti. |
But this, by reckoning the Pali text, Has eight and fifty recitation sections. |
Visuddhimaggapakaraṇaṃ niṭṭhitaṃ. |
END |