|EN / RU
Достижение длительного пребывания (в джхане) Палийский оригинал
|Nyanamoli thera - english
|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,  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.,  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,
|Agitation as well, and then torpor, and doubt as the fifth;
|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.”