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Пять видов мастерства Палийский оригинал

пали Nyanamoli thera - english Комментарии
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...
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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).
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