|EN / RU
|Tena vuccati "vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī"ti.
|Вот почему говорится "он учится вдыхать и выдыхать освобождая ум".
|Hence it is said:  “He trains thus: ‘I shall breathe in … shall breathe out liberating the [manner of] consciousness.65 ’”
“‘Delivering’: secluding, separating, by means of deliverance consisting in suppression; abandoning the hindrances, is the meaning.
‘At the actual time of insight’: at the time of contemplation of dissolution.
For dissolution is the furthest extreme of impermanence. So the meditator who is contemplating dissolution by its means sees under the heading of consciousness the whole field of formations as impermanent, not as permanent;
and because of the suffering inherent in what is impermanent, and because of the absence of self in what is painful, he sees that same whole field of formations as painful, not as pleasant,
and as not-self, not as self.
But since what is impermanent, painful, and not-self is not something to delight in,
and what is not something to delight in is not something to be greedy for,
consequently he becomes dispassionate towards that whole field of formations when it is seen in the light of dissolution as impermanent, painful, not-self, he does not delight in it,
and his greed for it fades away, does not dye him.
Now, as he thus becomes dispassionate and his greed fades away, it is firstly by means of mundane knowledge only that he causes greed to cease and does not arouse it. The meaning is that he does not bring about its arising.
Or alternatively, his greed having thus faded away, he causes by means of his own knowledge the cessation of the unseen field of formations just as that of the seen, he does not arouse it;
the meaning is that he brings about only its cessation, he does not bring about its arising.
Having entered on this way, he relinquishes, he does not grasp.
What is meant?
It is that this contemplation of impermanence, etc., is called relinquishment as giving up and relinquishment as entering into because it gives up defilements along with aggregate- producing kamma-formations and because, by seeing the flaws in what is formed and by inclining towards the opposite of what is formed, namely Nibbāna, it enters into that Nibbāna.
Consequently the meditator who has that contemplation gives up defilements and enters into Nibbāna in the way stated.
Herein, the contemplation of what is impermanent as only impermanent is ‘contemplation of impermanence’;
this is a name for insight that occurs by taking formations of the three [mundane] planes [and leaving aside the supramundane] as impermanent.
‘From the perception of permanence’: from the wrong perception that occurs perceiving formed things as permanent, eternal;
also the various views should be regarded as included under the heading of perception.
Likewise with the perception of pleasure and so on.
‘By means of the contemplation of dispassion’: by means of the contemplation that occurs in the mode of dispassion for formations.
‘From delight’: from craving accompanied by happiness.
‘By means of the contemplation of fading away’: by means of the contemplation that occurs similarly in the mode of fading away;
hence ‘delivering from greed’ is said.
‘By means of the contemplation of cessation’: by means of the successive seeing of formations’ cessation.
Or contemplating cessation is contemplation such that formations cease only and do not arise with future renewal.
For this is knowledge of desire for deliverance grown strong.
Hence he said, ‘delivering from arousing.’
Contemplation that occurs in the mode of relinquishing is ‘contemplation of relinquishment.’
‘From grasping’: from taking as permanent, etc.; or the meaning can also here be regarded as ‘from grasping rebirth-linking.’