Что нового Оглавление Поиск Закладки Словарь Вход EN / RU
Адрес: Прочее >> Висуддхимагга (путь очищения) >> Висуддхимагга, том 1 >> 4. Описание касины земли
Отображение колонок



4. Описание касины земли Палийский оригинал

пали Nyanamoli thera - english Комментарии
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.

Неподходящее место Таблица Палийский оригинал

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]. Вот как раз ритрит.
Все комментарии (1)
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. Comm. NT: 1. There is mention of a Dakkhiṇagiri-vihāra at M-a II 293 and elsewhere.
Все комментарии (1)
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. Comm. NT: 2. Read pamukhesu sosayanti. Pamukha not thus in PED.
Все комментарии (1)
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. Comm. NT: 3.
Все комментарии (1)
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.

Подходящее место Таблица Палийский оригинал

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).

Незначительные препятствия Таблица Палийский оригинал

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. ”

Подробные инструкции по практике Таблица Палийский оригинал

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 Comm. NT: 4.
Все комментарии (1)
"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. Comm. NT: 5. Gaṅgā (= ‘river’) is the name for the Ganges in India and for the Mahavaeligaṅgā, Sri Lanka’s principal river.
Все комментарии (1)
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 of seclusion.” [125] After that he should open his eyes moderately, apprehend the sign, and so proceed to develop it. 6 Comm. NT: 6.
Все комментарии (1)
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 Comm. NT: 8.
Все комментарии (2)
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. Comm. NT: 9.
Все комментарии (1)
Tassa jātakālato paṭṭhāya na tasmiṃ ṭhāne nisīditabbaṃ. After its production he should no longer sit in that place;10 Comm. NT: 10.
Все комментарии (1)
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. Comm. NT: 11.
Все комментарии (1)
Kevalañhi samādhilābhino upaṭṭhānākāramattaṃ saññajametanti. For it is born only of perception in one who has obtained concentration, being a mere mode of appearance.12 Comm. NT: 12.
Все комментарии (1)
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, В каноне этот уровень не описан.
Все комментарии (1)
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. Comm. NT: Preceding profitable (impulsion) states are a condition, as proximity condition, for subsequent indeterminate (registration, life-continuum)...
Все комментарии (3)
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.

Семь условий для защиты представления Таблица Палийский оригинал

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 Comm. NT: 14. North or south to avoid facing the rising sun in coming or going. Kosa is not in PED;
Все комментарии (1)
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 Comm. NT: 15. Twenty-six kinds of “aimless” (lit. “animal”) talk are given in the Suttas (e.g. M II 1; III 113), which the commentary increases to thi...
Все комментарии (1)
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; Comm. NT: 16.
Все комментарии (1)
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. ”

Десятифакторный навык в поглощённости Таблица Палийский оригинал

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 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: Comm. NT: 17. Buddha—“possessed of wit”: not in PED; see M-a I 39.
Все комментарии (1)
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.

Пять примеров Таблица Палийский оригинал

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”.

Первый уровень поглощённости Таблица Палийский оригинал

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, 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 Comm. NT: 18.
Все комментарии (1)
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,” Comm. NT: 19. See XVII.189 and note.
Все комментарии (1)
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. Comm. NT: 20.
Все комментарии (1)
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. Comm. NT: 21. See Table V.
Все комментарии (1)
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. Comm. NT: 22.
Все комментарии (1)
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 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. Comm NT: 23. The five (see e.g. Paṭis II 220; M-a I 85) are suppression (by concentration), substitution of opposites (by insight), cutting off (by th...
Все комментарии (1)
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). Comm NT: Kāmacchanda (lust): a technical term for the first of the five hindrances. Chanda-rāga (zeal and greed) and kāma-rāga (greed for sense desire...
Все комментарии (2)
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 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 Comm. NT: 25. Úhana—“hitting upon”: possibly connected with ūhanati (to disturb—see M I 243; II 193). Obviously connected here with the meaning of āh...
Все комментарии (1)
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. Comm. NT: 26. Of the Aṅguttara Nikāya? [The original could not be traced anywhere in the Tipiṭaka, Aṭṭhakathā, and other texts contained in the digita...
Все комментарии (1)
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. Comm. NT: 27. These two sentences, “So hi ekaggo hutvā appeti” and “So hi ārammaṇaṃ anumajjati,” are not in Be and Ae.
Все комментарии (1)
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). Comm. NT: 28. Puggalādhiṭṭhāna—“in terms of a person”; a technical commentarial term for one of the ways of presenting a subject. They are dhammā-desa...
Все комментарии (1)
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: 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. Comm. NT: 29. The four assemblies (parisā) are the bhikkhus, bhikkhunīs, laymen followers and laywomen followers.
Все комментарии (1)
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, that is, bodily and mental bliss.
Sukhaṃ gabbhaṃ gaṇhantaṃ paripākaṃ gacchantaṃ tividhaṃ samādhiṃ paripūreti khaṇikasamādhiṃ upacārasamādhiṃ appanā samādhinti. When bliss 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). Or alternatively: it thoroughly (SUṭṭhu) devours (KHĀdati), consumes (KHAṇati),30 bodily and mental affliction, thus it is bliss (sukha). It has gratifying as its characteristic. Its function is to intensify associated states. It is manifested as aid. Comm. NT: 30. For this word play see also XVII.48. Khaṇati is only given in normal meaning of “to dig” in PED. There seems to be some confusion of mea...
Все комментарии (1)
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 is the actual experiencing of it when got.
Yattha pīti, tattha sukhaṃ. Where there is happiness there is bliss (pleasure);
Yattha sukhaṃ, tattha na niyamato pīti. but where there is bliss there is not necessarily happiness.
Saṅkhārakkhandhasaṅgahitā pīti. Happiness is included in the formations aggregate;
Vedanākkhandhasaṅgahitaṃ sukhaṃ. bliss 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; Comm. NT: 31. Kantāra-khinna—“exhausted in a desert”; khinna is not in PED.
Все комментарии (1)
Vanacchāyāpavesanaudakaparibhogesu viya sukhaṃ. if he went into the wood’s shade and used the water, he would have bliss.
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 are of this jhāna, or in this jhāna; so in this way this jhāna is qualified by the words with happiness and bliss [and also born of seclusion].
Atha vā pīti ca sukhañca pītisukhaṃ, dhammavinayādayo viya. Or alternatively: (b) the words happiness and bliss (pītisukhaṃ) can be taken as “the happiness and the bliss” 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 of this jhāna, or in this jhāna; so in this way it is the happiness and bliss [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,” and then that [total expression] is predicated of this [jhāna]. So it is also correct to call “happiness-and-bliss 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 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).

Оставление 5 факторов и прочее Таблица Палийский оригинал

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 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 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 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 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, 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.

Прекрасное в трёх аспектах Таблица Палийский оригинал

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 Comm. NT: 32. Four unities (ekatta) are given in the preceding paragraph of the same Paṭisambhidā ref.: “The unity consisting in the appearance of rel...
Все комментарии (1)
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 Comm. NT: 33.
Все комментарии (1)
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). Comm. NT: 34.
Все комментарии (1)
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). Comm. NT: 35. The quotation is incomplete and the end should read, “… ekarasaṭṭhena bhāvanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti.”
Все комментарии (1)
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. Comm. NT: 36.
Все комментарии (1)
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.”

Достижение длительного пребывания (в джхане) Таблица Палийский оригинал

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. Здесь сказано об устранении умственных загрязнений - это не соответствует 5 помехам? Здесь идёт речь о вхождении в джхану или нет? Основанием является...
Все комментарии (1)
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. Comm. NT: 37. Kāya-duṭṭhulla—“bodily irritability”: explained here as “bodily disturbance (daratha), excitement of the body (kāya-sāraddhatā)” by Vi...
Все комментарии (1)
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.”

Принцип расширения представления Таблица Палийский оригинал

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. Comm. NT: 38. For pamukha—“veranda” see n. 2 above. Pariveṇa—“surrounding space”: this meaning, not given in PED, is brought out clearly in XI.7.
Все комментарии (1)
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. Comm. NT: 39. Samabbhāhata—“stretch flat”: not in this sense in PED. This word replaces the word suvihata used at M III 105 where this clause is borro...
Все комментарии (1)
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 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 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 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 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 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.

Пять видов мастерства Таблица Палийский оригинал

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 Comm. NT: 40. What the story is trying to illustrate is the rapidity with which the elder entered the jhāna, controlled its duration, and emerged, whi...
Все комментарии (1)
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).

Второй уровень поглощённости Таблица Палийский оригинал

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 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 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; Comm. NT: 41. See XIV.192 and note.
Все комментарии (1)
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”. Comm. NT: 42. In the Pali, sampasādanaṃ cetaso ekodibhāvaṃ: cetaso (“of mind”) comes between sampasādanaṃ (“confidence”) and ekodibhāvaṃ (“singleness”...
Все комментарии (1)
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). Comm. NT: 43. Appita—“done away with”: Appitā ti vināsaṃ gamitā (“Appita” means “made to go to annihilation”) (Vism-mhṭ 153). This meaning, though not...
Все комментарии (1)
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 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, 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, 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, unification of mind” (Vibh 263).
Sesaṃ paṭhamajjhāne vuttanayameva. The rest is as in the case of the first jhāna.

Третий уровень поглощённости Таблица Палийский оригинал

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 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 with his body; he enters upon and dwells in the third jhāna, on account of which the Noble Ones announce: ‘He dwells in bliss 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]. Comm. NT: 44. Sampiṇḍana—“conjunction”: gram. term for the word ca (and). This meaning not given in PED. Cf. M-a I 40.
Все комментарии (1)
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] Comm. NT: 45. The “eight kinds” are those connected with the eight jhānas, the “ten kinds” those connected with the four paths, the four fruitions, th...
Все комментарии (1)
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 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 Comm. NT: 46. Avatthā—“position, occasion.” Not in PED; see CPD.
Все комментарии (1)
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. Comm. NT: 47. Sovatthika-ttaya—”three marks;” cf. XXI.49.
Все комментарии (1)
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, and this kind of bliss 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 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 with his body: here, although in one actually possessed of the third jhāna there is no concern about feeling bliss,
Evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ. nevertheless he would feel the bliss 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 since his material body would have been affected by the exceedingly superior matter originated by that bliss associated with the mental body. 48 Comm. NT: 48. For consciousness-originated materiality see XX.30 ff.
Все комментарии (1)
Tasmā etamatthaṃ dassento sukhañca kāyena paṭisaṃvedetīti āha. It is in order to point to this meaning that the words “he feels bliss 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 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 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 and has reached the perfection of bliss, and he is not drawn towards it by a liking for the bliss,
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 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 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.
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 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, 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 and unification of mind” (Vibh 264).
Sesaṃ paṭhamajjhāne vuttanayameva. The rest is as in the case of the first jhāna.

Четвёртый уровень поглощённости Таблица Палийский оригинал

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 proclaims its grossness’ (D I 37; see Ch. IX, n. 20), and its factors are weakened by the grossness of the bliss 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, 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: blissful (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 (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 (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. Comm. NT: 49.
Все комментарии (1)
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 owing to pervasion by happiness. And the pain faculty has absolutely ceased in one whose body is showered with bliss, 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 (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; Comm. NT: 50. Gopa—“cowherd (or guardian)”: not in PED.
Все комментарии (1)
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) 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) 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), 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).
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).
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.

Пятый уровень поглощённости Таблица Палийский оригинал

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