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| 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 |
Comm. NT: 1. The answer to question (vii) stretches from III.27 to XI.119. That to question (viii) from XI. 120 up to the end of Ch. XIII. Все комментарии (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 |
Comm. NT: 2. “Cittass’ ekaggatā” is rendered here as “unification of mind” in the sense of agreement or harmony (cf. samagga) of consciousness and it... Все комментарии (1) |
| 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. |
Comm. NT: 3.
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| "Sukhino cittaṃ samādhiyatī"ti vacanato pana sukhamassa padaṭṭhānaṃ. | Because of the words, “Being blissful, his mind becomes concentrated” (D I 73), its proximate cause is bliss. | |
| 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 and accompanied by equanimity.6 |
Comm. NT: 6. In loose usage pīti (happiness) and sukha (pleasure or bliss) are almost synonyms. They become differentiated in the jhāna formulas (see ... Все комментарии (3) |
| 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. |