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Комментарий к четвёркам собранности ума Палийский оригинал
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| 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 |
Comm. NT: 7. Samatha—”serenity” is a synonym for absorption concentration, and “insight” (vipassanā) a synonym for understanding. Samatha is sometim... Все комментарии (1) |
| 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, 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 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). |