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Прочее (о развитии возвышенных состояний) Палийский оригинал
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| 262. | ||
| Brahmuttamena kathite, brahmavihāre ime iti viditvā; | 91. Now, having thus known these divine abidings Told by the Divine One (brahmā) supremely [wise], | |
| Bhiyyo etesu ayaṃ, pakiṇṇakakathāpi viññeyyā. | There is this general explanation too Concerning them that he should recognize. | |
| Etāsu hi mettākaruṇāmuditāupekkhāsu atthato tāva mejjatīti mettā, siniyhatīti attho. | [Meanings] 92. Now, as to the meaning firstly of loving-kindness, compassion, gladness and equanimity: it fattens (mejjati), thus it is loving-kindness (mettā); it is solvent (siniyhati) is the meaning. | |
| Mitte vā bhavā, mittassa vā esā pavattītipi mettā. | Also: it comes about with respect to a friend (mitta), [318] or it is behaviour towards a friend, thus it is loving-kindness (mettā). | |
| Paradukkhe sati sādhūnaṃ hadayakampanaṃ karotīti karuṇā. | When there is suffering in others it causes (karoti) good people’s hearts to be moved (kampana), thus it is compassion (karuṇā). | |
| Kiṇāti vā paradukkhaṃ hiṃsati vināsetīti karuṇā. | Or alternatively, it combats (kiṇāti)11 others’ suffering, attacks and demolishes it, thus it is compassion. |
Comm. NT: 11. Kiṇāti—“it combats”: Skr. kºnāti—to injure or kill. PED gives this ref. under ordinary meaning “to buy,” which is wrong. Все комментарии (1) |
| Kiriyati vā dukkhitesu pharaṇavasena pasāriyatīti karuṇā. | Or alternatively, it is scattered (kiriyati) upon those who suffer, it is extended to them by pervasion, thus it is compassion (karuṇā). | |
| Modanti tāya taṃsamaṅgino, sayaṃ vā modati, modanamattameva vā tanti muditā. | Those endowed with it are glad (modanti), or itself is glad (modati), or it is the mere act of being glad (modana), thus it is gladness (muditā). | |
| "Averā hontū"tiādibyāpārappahānena majjhattabhāvūpagamanena ca upekkhatīti upekkhā. | It looks on at (upekkhati), abandoning such interestedness as thinking “May they be free from enmity” and having recourse to neutrality, thus it is equanimity (upekkhā). | |
| 263.Lakkhaṇādito panettha hitākārappavattilakkhaṇā mettā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. | [Characteristic, Etc.] 93. As to the characteristic, etc., loving-kindness is characterized here as promoting the aspect of welfare. Its function is to prefer welfare. It is manifested as the removal of annoyance. Its proximate cause is seeing loveableness in beings. | |
| Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. | It succeeds when it makes ill will subside, and it fails when it produces (selfish) affection. | |
| Dukkhāpanayanākārappavattilakkhaṇā karuṇā, paradukkhāsahanarasā, avihiṃsāpaccupaṭṭhānā, dukkhābhibhūtānaṃ anāthabhāvadassanapadaṭṭhānā. | 94.Compassion is characterized as promoting the aspect of allaying suffering. Its function resides in not bearing others’ suffering. It is manifested as non- cruelty. Its proximate cause is to see helplessness in those overwhelmed by suffering. | |
| Vihiṃsūpasamo tassā sampatti, sokasambhavo vipatti. | It succeeds when it makes cruelty subside and it fails when it produces sorrow. | |
| Pamodanalakkhaṇā muditā, anissāyanarasā, arativighātapaccupaṭṭhānā, sattānaṃ sampattidassanapadaṭṭhānā. | 95. Gladness is characterized as gladdening (produced by others’ success).12 Its function resides in being unenvious. It is manifested as the elimination of aversion (boredom). Its proximate cause is seeing beings, success. |
Comm. NT: 12. So Vism-mhṭ 309. Все комментарии (1) |
| Arativūpasamo tassā sampatti, pahāsasambhavo vipatti. | It succeeds when it makes aversion (boredom) subside, and it fails when it produces merriment. | |
| Sattesu majjhattākārappavattilakkhaṇā upekkhā, sattesu samabhāvadassanarasā, paṭighānunayavūpasamapaccupaṭṭhānā, "kammassakā sattā, te kassa ruciyā sukhitā vā bhavissanti, dukkhato vā muccissanti, pattasampattito vā na parihāyissantī"ti evaṃ pavattakammassakatādassanapadaṭṭhānā. | 96.Equanimity is characterized as promoting the aspect of neutrality towards beings. Its function is to see equality in beings. It is manifested as the quieting of resentment and approval. Its proximate cause is seeing ownership of deeds (kamma) thus: “Beings are owners of their deeds. Whose13 [if not theirs] is the choice by which they will become happy, or will get free from suffering, or will not fall away from the success they have reached? |
Comm. NT: 13. All texts read kassa (whose), which is confirmed in the quotation translated in note 20. It is tempting, in view of the context, to read... Все комментарии (1) |
| Paṭighānunayavūpasamo tassā sampatti, gehasitāya aññāṇupekkhāya sambhavo vipatti. | ” It succeeds when it makes resentment and approval subside, and it fails when it produces the equanimity of unknowing, which is that [worldly-minded indifference of ignorance] based on the house life. | |
| 264.Catunnampi panetesaṃ brahmavihārānaṃ vipassanāsukhañceva bhavasampatti ca sādhāraṇappayojanaṃ. | [Purpose] 97. The general purpose of these four divine abidings is the bliss of insight and an excellent [form of future] existence. | |
| Byāpādādipaṭighāto āveṇikaṃ. | That peculiar to each is respectively the warding off of ill will, and so on. | |
| Byāpādapaṭighātappayojanā hettha mettā. | For here loving-kindness has the purpose of warding off ill will, | |
| Vihiṃsāaratirāgapaṭighātappayojanā itarā. | while the others have the respective purposes of warding off cruelty, aversion (boredom), and greed or resentment. | |
| Vuttampi cetaṃ – | And this is said too: | |
| "Nissaraṇañhetaṃ, āvuso, byāpādassa yadidaṃ mettā cetovimutti. | “For this is the escape from ill will, friends, that is to say, the mind-deliverance of loving-kindness … | |
| Nissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇā cetovimutti. | For this is the escape from cruelty, friends, that is to say, the mind-deliverance of compassion … | |
| Nissaraṇañhetaṃ, āvuso, aratiyā yadidaṃ muditā cetovimutti. | For this is the escape from boredom, friends, that is to say, the mind-deliverance of gladness … | |
| Nissaraṇañhetaṃ, āvuso, rāgassa yadidaṃ upekkhā cetovimuttī"ti (dī. ni. 3.326; a. ni. 6.13). | For this is the escape from greed, friends, that is to say, the mind-deliverance of equanimity” (D III 248). | |
| 265.Ekekassa cettha āsannadūravasena dve dve paccatthikā. | [The Near and Far Enemies] 98.And here each one has two enemies, one near and one far. | |
| Mettābrahmavihārassa hi samīpacāro viya purisassa sapatto guṇadassanasabhāgatāya rāgo āsannapaccatthiko, so lahuṃ otāraṃ labhati, tasmā tato suṭṭhu mettā rakkhitabbā. | The divine abiding of loving-kindness [319] has greed as its near enemy,14 since both share in seeing virtues. Greed behaves like a foe who keeps close by a man, and it easily finds an opportunity. So loving-kindness should be well protected from it. |
Comm. NT: 14.
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| Pabbatādigahananissito viya purisassa sapatto sabhāgavisabhāgatāya byāpādo dūrapaccatthiko, tasmā tato nibbhayena mettāyitabbaṃ. | And ill will, which is dissimilar to the similar greed, is its far enemy like a foe ensconced in a rock wilderness. So loving-kindness must be practiced free from fear of that; | |
| Mettāyissati ca nāma, kopañca karissatīti aṭṭhānametaṃ. | for it is not possible to practice loving-kindness and feel anger simultaneously (see D III 247–48). | |
| Karuṇābrahmavihārassa "cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ, yaṃ evarūpaṃ domanassaṃ, idaṃ vuccati gehasitaṃ domanassa"ntiādinā (ma. ni. 3.307) nayena āgataṃ gehasitaṃ domanassaṃ vipattidassanasabhāgatāya āsannapaccatthikaṃ. | 99.Compassion has grief based on the home life as its near enemy, since both share in seeing failure. Such grief has been described in the way beginning, “When a man either regards as a privation failure to obtain visible objects cognizable by the eye that are sought after, desired, agreeable, gratifying and associated with worldliness, or when he recalls those formerly obtained that are past, ceased and changed, then grief arises in him. Such grief as this is called grief based on the home life” (M III 218). | |
| Sabhāgavisabhāgatāya vihiṃsā dūrapaccatthikā. | And cruelty, which is dissimilar to the similar grief, is its far enemy. | |
| Tasmā tato nibbhayena karuṇāyitabbaṃ. | So compassion must be practiced free from fear of that; | |
| Karuṇañca nāma karissati, pāṇiādīhi ca viheṭhissatīti aṭṭhānametaṃ. | for it is not possible to practice compassion and be cruel to breathing things simultaneously. | |
| Muditābrahmavihārassa "cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ - pe - lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati gehasitaṃ somanassa"ntiādinā (ma. ni. 3.306) nayena āgataṃ gehasitaṃ somanassaṃ sampattidassanasabhāgatāya āsannapaccatthikaṃ, sabhāgavisabhāgatāya arati dūrapaccatthikā. | 100. Gladness has joy based on the home life as its near enemy, since both share in seeing success. Such joy has been described in the way beginning, “When a man either regards as gain the obtaining of visible objects cognizable by the eye that are sought … and associated with worldliness, or recalls those formerly obtained that are past, ceased, and changed, then joy arises in him. Such joy as this is called joy based on the home life” (M III 217). | |
| Tasmā tato nibbhayena muditā bhāvetabbā. | And aversion (boredom), which is dissimilar to the similar joy, is its far enemy. | |
| Mudito ca nāma bhavissati, pantasenāsanesu ca adhikusalesu dhammesu vā ukkaṇṭhissatīti aṭṭhānametaṃ. | So gladness should be practiced free from fear of that; for it is not possible to practice gladness and be discontented with remote abodes and things connected with the higher profitableness simultaneously. | |
| Upekkhābrahmavihārassa pana "cakkhunā rūpaṃ disvā uppajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato puthujjanassa yā evarūpā upekkhā, rūpaṃ sā nātivattati. | 101. Such unknowing has been described in the way beginning, “On seeing a visible object with the eye equanimity arises in the foolish infatuated ordinary man, in the untaught ordinary man who has not conquered his limitations, who has not conquered future [kamma] result, who is unperceiving of danger. Such equanimity as this does not surmount the visible object. | |
| Tasmā sā upekkhā gehasitāti vuccatī"tiādinā (ma. ni. 3.308) nayena āgatā gehasitā aññāṇupekkhā dosaguṇāvicāraṇavasena sabhāgattā āsannapaccatthikā. | Such equanimity as this is called equanimity based on the home life” (M III 219). Equanimity has the equanimity of unknowing (above) based on the home life as its near enemy, since both share in ignoring faults and virtues. | |
| Sabhāgavisabhāgatāya rāgapaṭighā dūrapaccatthikā. | And greed and resentment, which are dissimilar to the similar unknowing, are its far enemies. | |
| Tasmā tato nibbhayena upekkhitabbaṃ. | Therefore equanimity must be practiced free from fear of that; | |
| Upekkhissati ca nāma, rajjissati ca paṭihaññissati cāti aṭṭhānametaṃ. | for it is not possible to look on with equanimity and be inflamed with greed or be resentful15 simultaneously. |
Comm. NT: 15. Paṭihaññati—“to be resentful”: not in PED; the verb has been needed to correspond to “resentment” (paṭigha), as the verb, “to be inflame... Все комментарии (1) |
| 266.Sabbesampi ca etesaṃ kattukāmatā chando ādi, nīvaraṇādivikkhambhanaṃ majjhaṃ, appanā pariyosānaṃ. | [The Beginning, Middle and End, Etc.] 102. Now, zeal consisting in desire to act is the beginning of all these things. Suppression of the hindrances, etc., is the middle. Absorption is the end. | |
| Paññattidhammavasena eko vā satto aneke vā sattā ārammaṇaṃ. | Their object is a single living being or many living beings, as a mental object consisting in a concept. | |
| Upacāre vā appanāya vā pattāya ārammaṇavaḍḍhanaṃ. | [The Order in Extension] 103. The extension of the object takes place either in access or in absorption. | |
| Tatrāyaṃ vaḍḍhanakkamo, yathā hi kusalo kassako kasitabbaṭṭhānaṃ paricchinditvā kasati, evaṃ paṭhamameva ekamāvāsaṃ paricchinditvā tattha sattesu imasmiṃ āvāse sattā averā hontūtiādinā nayena mettā bhāvetabbā. | Here is the order of it. Just as a skilled ploughman first delimits an area and then does his ploughing, so first a single dwelling should be delimited and loving- kindness developed towards all beings there in the way beginning, “In this dwelling may all beings be free from enmity.” | |
| Tattha cittaṃ muduṃ kammaniyaṃ katvā dve āvāsā paricchinditabbā. | When his mind has become malleable and wieldy with respect to that, he can then delimit two dwellings. | |
| Tato anukkamena tayo, cattāro, pañca, cha, satta, aṭṭha, nava, dasa, ekā racchā, upaḍḍhagāmo, gāmo, janapado, rajjaṃ, ekā disāti evaṃ yāva ekaṃ cakkavāḷaṃ, tato vā pana bhiyyo tattha tattha sattesu mettā bhāvetabbā. | Next he can successively delimit three, four, five, six, seven, eight, nine, ten, one street, half the village, the whole village, the district, the kingdom, one direction, and so on up to one world-sphere, or even beyond that, and develop loving- kindness towards the beings in such areas. | |
| Tathā karuṇādayoti ayamettha ārammaṇavaḍḍhanakkamo. | Likewise with compassion and so on. This is the order in extending here. | |
| 267.Yathā pana kasiṇānaṃ nissando āruppā, samādhinissando nevasaññānāsaññāyatanaṃ, vipassanānissando phalasamāpatti, samathavipassanānissando nirodhasamāpatti, evaṃ purimabrahmavihārattayanissando ettha upekkhābrahmavihāro. | [The Outcome] 104. Just as the immaterial states are the outcome of the kasiṇas, and the base consisting of neither perception nor non-perception is the outcome of concentration, and fruition attainment is the outcome of insight, and the attainment of cessation is the outcome of serenity coupled with insight, so the divine abiding of equanimity is the outcome of the first three divine abidings. | |
| Yathā hi thambhe anussāpetvā tulāsaṅghāṭaṃ anāropetvā na sakkā ākāse kūṭagopānasiyo ṭhapetuṃ, evaṃ purimesu tatiyajjhānaṃ vinā na sakkā catutthaṃ bhāvetunti. | For just as the gable rafters cannot be placed in the air without having first set up the scaffolding and built the framework of beams, so it is not possible to develop the fourth (jhāna in the fourth divine abiding) without having already developed the third jhāna in the earlier (three divine abidings). | |
| 268.Ettha siyā, kasmā panetā mettākaruṇāmuditāupekkhā brahmavihārāti vuccanti? | [Four Questions] 105. And here it may be asked: But why are loving-kindness, compassion, gladness, and equanimity, called divine abidings? | |
| Kasmā ca catassova? | And why are they only four? | |
| Ko ca etāsaṃ kamo, abhidhamme ca kasmā appamaññāti vuttāti? | And what is their order? And why are they called measureless states in the Abhidhamma? | |
| Vuccate, seṭṭhaṭṭhena tāva niddosabhāvena cettha brahmavihāratā veditabbā. | 106.It may be replied: The divineness of the abiding (brahmavihāratā) should be understood here in the sense of best and in the sense of immaculate. | |
| Sattesu sammāpaṭipattibhāvena hi seṭṭhā ete vihārā. | For these abidings are the best in being the right attitude towards beings. | |
| Yathā ca brahmāno niddosacittā viharanti, evaṃ etehi sampayuttā yogino brahmasamā hutvā viharantīti seṭṭhaṭṭhena niddosabhāvena ca brahmavihārāti vuccanti. | And just as Brahmā gods abide with immaculate minds, so the meditators who associate themselves with these abidings abide on an equal footing with Brahmā gods. So they are called divine abidings in the sense of best and in the sense of immaculate. | |
| 269.Kasmā ca catassovātiādi pañhassa pana idaṃ vissajjanaṃ. | 107. Here are the answers to the questions beginning with “Why are they only four? ”: | |
| Visuddhimaggādivasā catasso, | Their number four is due to paths to purity And other sets of four; | |
| Hitādiākāravasā panāsaṃ; | As welfare and the rest. | |
| Kamo pavattanti ca appamāṇe, | their order to their aim. Immeasurable | |
| Tā gocare yena tadappamaññā. | Their scope is found to be, so “measureless states” their name. | |
| Etāsu hi yasmā mettā byāpādabahulassa, karuṇā vihesābahulassa, muditā aratibahulassa, upekkhā rāgabahulassa visuddhimaggo. | 108. For among these, loving-kindness is the way to purity for one who has much ill will, compassion is that for one who has much cruelty, gladness is that for one who has much aversion (boredom), and equanimity is that for one who has much greed. | |
| Yasmā ca hitūpasaṃhāraahitāpanayanasampattimodanaanābhogavasena catubbidhoyeva sattesu manasikāro. | Also attention given to beings is only fourfold, that is to say, as bringing welfare, as removing suffering, as being glad at their success, and as unconcern, [that is to say, impartial neutrality]. | |
| Yasmā ca yathā mātā daharagilānayobbanappattasakiccapasutesu catūsu puttesu daharassa abhivuḍḍhikāmā hoti, gilānassa gelaññāpanayanakāmā, yobbanappattassa yobbanasampattiyā ciraṭṭhitikāmā, sakakiccapasutassa kismiñci pariyāye abyāvaṭā hoti, tathā appamaññāvihārikenāpi sabbasattesu mettādivasena bhavitabbaṃ. | And one abiding in the measureless states should practice loving-kindness and the rest like a mother with four sons, namely, a child, an invalid, one in the flush of youth, and one busy with his own affairs; for she wants the child to grow up, wants the invalid to get well, wants the one in the flush of youth to enjoy for long the benefits of youth, and is not at all bothered about the one who is busy with his own affairs. | |
| Tasmā ito visuddhimaggādivasā catassova appamaññā. | That is why the measureless states are only four as “due to paths to purity and other sets of four.” | |
| Yasmā catassopetā bhāvetukāmena paṭhamaṃ hitākārappavattivasena sattesu paṭipajjitabbaṃ, hitākārappavattilakkhaṇā ca mettā. | 109. One who wants to develop these four should practice them towards beings first as the promotion of the aspect of welfare—and loving-kindness has the promotion of the aspect of welfare as its characteristic; | |
| Tato evaṃ patthitahitānaṃ sattānaṃ dukkhābhibhavaṃ disvā vā sutvā vā sambhāvetvā vā dukkhāpanayanākārappavattivasena, dukkhāpanayanākārappavattilakkhaṇā ca karuṇā. | and next, on seeing or hearing or judging16 that beings whose welfare has been thus wished for are at the mercy of suffering, they should be practiced as the promotion of the aspect of the removal of suffering—and compassion has the promotion of the aspect of the removal of suffering as its characteristic; |
Comm. NT: 16. Sambhāvetvā—“judging”: not in this sense in PED. Vism-mhṭ (p. 313) explains by parikappetvā (conjecturing). Все комментарии (1) |
| Athevaṃ patthitahitānaṃ patthitadukkhāpagamānañca nesaṃ sampattiṃ disvā sampattipamodanavasena, pamodanalakkhaṇā ca muditā. | and then, on seeing the success of those whose welfare has been wished for and the removal of whose suffering has been wished for, they should be practiced as being glad—and gladness has the act of gladdening as its characteristic; | |
| Tato paraṃ pana kattabbābhāvato ajjhupekkhakattasaṅkhātena majjhattākārena paṭipajjitabbaṃ, majjhattākārappavattilakkhaṇā ca upekkhā. | but after that there is nothing to be done and so they should be practiced as the neutral aspect, in other words, the state of an onlooker—and equanimity has the promotion of the aspect of neutrality as its characteristic; | |
| Tasmā ito hitādiākāravasā panāsaṃ paṭhamaṃ mettā vuttā, atha karuṇā muditā upekkhāti ayaṃ kamo veditabbo. | therefore, since their respective aims are the aspect of welfare, etc., their order should be understood to correspond, with loving- kindness stated first, then compassion, gladness and equanimity. | |
| Yasmā pana sabbāpetā appamāṇe gocare pavattanti. | 110.All of them, however, occur with a measureless scope, | |
| Appamāṇā hi sattā etāsaṃ gocarabhūtā. | for their scope is measureless beings; | |
| Ekasattassāpi ca ettake padese mettādayo bhāvetabbāti evaṃ pamāṇaṃ agahetvā sakalapharaṇavaseneva pavattāti. | and instead of assuming a measure such as “Loving- kindness, etc., should be developed only towards a single being, or in an area of such an extent,” they occur with universal pervasion. | |
| Tena vuttaṃ – | That is why it was said: | |
| Visuddhimaggādivasā catasso, | Their number four is due to paths to purity And other sets of four; | |
| Hitādiākāravasā panāsaṃ; | As welfare and the rest. | |
| Kamo pavattanti ca appamāṇe, | their order to their aim. Immeasurable | |
| Tā gocare yena tadappamaññāti. | Their scope is found to be, so “measureless states” their name. | |
| 270.Evaṃ appamāṇagocaratāya ekalakkhaṇāsu cāpi etāsu purimā tisso tikacatukkajjhānikāva honti. | [As Producing Three Jhānas and Four Jhānas] 111.Though they have a single characteristic in having a measureless scope, yet the first three are only of triple and quadruple jhāna [respectively in the fourfold and fivefold reckonings]. | |
| Kasmā? | Why? | |
| Somanassāvippayogato. | Because they are not dissociated from joy. | |
| Kasmā panāyaṃ somanassena avippayogoti? | But why are their aims not dissociated from joy? | |
| Domanassasamuṭṭhitānaṃ byāpādādīnaṃ nissaraṇattā. | Because they are the escape from ill will, etc., which are originated by grief. | |
| Pacchimā pana avasesaekajjhānikāva. | But the last one belongs only to the remaining single jhāna. | |
| Kasmā? | Why? | |
| Upekkhāvedanāsampayogato. | Because it is associated with equanimous feeling. | |
| Na hi sattesu majjhattākārappavattā brahmavihārupekkhā upekkhāvedanaṃ vinā vattatīti. | For the divine abiding of equanimity that occurs in the aspect of neutrality towards beings does not exist apart from equanimous [that is to say, neither- painful-nor-pleasant] feeling. | |
| 271.Yo panevaṃ vadeyya "yasmā bhagavatā aṭṭhakanipāte catūsupi appamaññāsu avisesena vuttaṃ 'tato tvaṃ bhikkhu imaṃ samādhiṃ savitakkampi savicāraṃ bhāveyyāsi, avitakkampi vicāramattaṃ bhāveyyāsi, avitakkampi avicāraṃ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsī'ti (a. ni. 8.63), tasmā catasso appamaññā catukkapañcakajjhānikā"ti. | 112. However, someone might say this: “It has been said by the Blessed One in the Book of Eights, speaking of the measureless states in general: ‘Next, bhikkhu, you should develop the concentration with applied thought and sustained thought, and you should develop it without applied thought and with sustained thought only, and you should develop it without applied thought and without sustained thought, and you should develop it with happiness, and you should develop it without happiness, and you should develop it accompanied by gratification, and you should develop it accompanied by equanimity’ (A IV 300). Consequently all four measureless states have quadruple and quintuple jhāna.” | |
| So māhevantissa vacanīyo. | 113. He should be told: “Do not put it like that. | |
| Evañhi sati kāyānupassanādayopi catukkapañcakajjhānikā siyuṃ, vedanādīsu ca paṭhamajjhānampi natthi, pageva dutiyādīni. | For if that were so, then contemplation of the body, etc., would also have quadruple and quintuple jhāna. But there is not even the first jhāna in the contemplation of feeling or in the other two.17 |
Comm. NT: 17. For which kinds of body contemplation give which kinds of concentration see 8.43 and M-a I 247. Все комментарии (1) |
| Tasmā byañjanacchāyāmattaṃ gahetvā mā bhagavantaṃ abbhācikkhi, gambhīraṃ hi buddhavacanaṃ, taṃ ācariye payirupāsitvā adhippāyato gahetabbaṃ. | So do not misrepresent the Blessed One by adherence to the letter. The Enlightened One’s word is profound and should be taken as it is intended, giving due weight to the teachers.” | |
| 272.Ayañhi tatrādhippāyo – "sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya"nti evaṃ āyācitadhammadesanaṃ kira taṃ bhikkhuṃ yasmā so pubbepi dhammaṃ sutvā tattheva vasati, na samaṇadhammaṃ kātuṃ gacchati, tasmā naṃ bhagavā "evameva panidhekacce moghapurisā mamaññeva ajjhesanti, dhamme ca bhāsite mamaññeva anubandhitabbaṃ maññantī"ti apasādetvā puna yasmā so arahattassa upanissayasampanno, tasmā naṃ ovadanto āha – "tasmātiha te bhikkhu evaṃ sikkhitabbaṃ, ajjhattaṃ me cittaṃ ṭhitaṃ bhavissati susaṇṭhitaṃ, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya ṭhassantīti. | 114. And the intention here is this: The Blessed One, it seems, was asked to teach the Dhamma thus: “Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Blessed One’s Dhamma, I may dwell alone, withdrawn, diligent, ardent and self-exerted” (A IV 299). But the Blessed One had no confidence yet in that bhikkhu, since although he had already heard the Dhamma he had nevertheless gone on living there instead of going to do the ascetic’s duties, [and the Blessed One expressed his lack of confidence] thus: “So too, some misguided men merely question me, and when the Dhamma is expounded [to them], they still fancy that they need not follow me” (A IV 299). However, the bhikkhu had the potentiality for the attainment of Arahantship, and so he advised him again, [323] saying: “Therefore, bhikkhu, you should train thus: ‘My mind shall be steadied, quite steadied internally, and arisen evil unprofitable things shall not obsess my mind and remain.’ | |
| Evañhi te bhikkhu sikkhitabba"nti. | You should train thus” (A IV 299). | |
| Iminā panassa ovādena niyakajjhattavasena cittekaggatāmatto mūlasamādhi vutto. | But what is stated in that advice is basic concentration consisting in mere unification of mind18 internally in the sense of in oneself (see Ch. XIV, n. 75). |
Comm. NT: 18.
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| Tato "ettakeneva santuṭṭhiṃ anāpajjitvā evaṃ so eva samādhi vaḍḍhetabbo"ti dassetuṃ "yato kho te bhikkhu ajjhattaṃ cittaṃ ṭhitaṃ hoti susaṇṭhitaṃ, na cuppannā pāpakā akusalā dhammā cittaṃ pariyādāya tiṭṭhanti. | 115. After that he told him about its development by means of loving-kindness in order to show that he should not rest content with just that much but should intensify his basic concentration in this way: “As soon as your mind has become steadied, quite steadied internally, bhikkhu, and arisen evil unprofitable things do not obsess your mind and remain, | |
| Tato te bhikkhu evaṃ sikkhitabbaṃ mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānikatā vatthukatā anuṭṭhitā paricitā susamāraddhāti. | then you should train thus: ‘The mind- deliverance of loving-kindness will be developed by me, frequently practiced, made the vehicle, made the foundation, established, consolidated, and properly undertaken.’ | |
| Evañhi te bhikkhu sikkhitabba"nti evamassa mettāvasena bhāvanaṃ vatvā puna "yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato tvaṃ bhikkhu imaṃ mūlasamādhiṃ savitakkampi savicāraṃ bhāveyyāsi - pe - upekkhāsahagatampi bhāveyyāsī"ti vuttaṃ. | You should train thus, bhikkhu” (A IV 299–300), after which he said further: “As soon as this concentration has been thus developed by you, bhikkhu,19 and frequently practiced, then you should develop this concentration with applied thought and sustained thought … and you should develop it accompanied by equanimity” (A IV 300). |
Comm. NT: 19.
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| Tassattho – yadā te bhikkhu ayaṃ mūlasamādhi evaṃ mettāvasena bhāvito hoti, tadā tvaṃ tāvatakenāpi tuṭṭhiṃ anāpajjitvāva imaṃ mūlasamādhiṃ aññesupi ārammaṇesu catukkapañcakajjhānāni pāpayamāno savitakkampi savicārantiādinā nayena bhāveyyāsīti. | 116. The meaning is this: “Bhikkhu, when this basic concentration has been developed by you by means of loving-kindness, then, instead of resting content with just that much, you should make this basic concentration reach quadruple and quintuple jhāna in other objects by [further] developing it in the way beginning ‘With applied thought.’ ” | |
| Evaṃ vatvā ca puna karuṇādiavasesabrahmavihārapubbaṅgamampissa aññesu ārammaṇesu catukkapañcakajjhānavasena bhāvanaṃ kareyyāsīti dassento "yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato. | 117. And having spoken thus, pointing out that “you should effect its [further] development by means of quadruple and quintuple jhāna in other objects, this [further] development being preceded by the remaining divine abidings of compassion and the rest.” he further said: “As soon as this concentration has been thus developed by you, bhikkhu, and frequently practiced, | |
| Tato te bhikkhu evaṃ sikkhitabbaṃ karuṇā me cetovimuttī"tiādimāha. | then you should train thus: ‘The mind-deliverance of compassion will be developed by me …’ (A IV 300), etc. | |
| Evaṃ mettādipubbaṅgamaṃ catukkapañcakajjhānavasena bhāvanaṃ dassetvā puna kāyānupassanādipubbaṅgamaṃ dassetuṃ "yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato te bhikkhu evaṃ sikkhitabbaṃ kāye kāyānupassī viharissāmī"ti ādiṃ vatvā "yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito bhavissati subhāvito, tato tvaṃ bhikkhu yena yeneva gagghasi, phāsuññeva gagghasi, yattha yattheva ṭhassasi, phāsuññeva ṭhassasi, yattha yattheva nisīdissasi, phāsuññeva nisīdissasi, yattha yattheva seyyaṃ kappessasi, phāsuññeva seyyaṃ kappessasī"ti arahattanikūṭena desanaṃ samāpesi. | 118. Having thus shown how its [further] development by means of quadruple and quintuple jhāna is preceded by loving-kindness, etc., and having told him, “As soon as this concentration has been developed by you, bhikkhu, and frequently practiced, then you should train thus: ‘I shall dwell contemplating the body as a body,’” etc., he concluded the discourse with Arahantship as its culmination thus: “As soon as this concentration has been developed by you, bhikkhu, completely developed, then wherever you go you will go in comfort, wherever you stand you will stand in comfort, wherever [324] you sit you will sit in comfort, wherever you make your couch you will do so in comfort” (A IV 301). | |
| Tasmā tikacatukkajjhānikāva mettādayo, upekkhā pana avasesaekajjhānikāvāti veditabbā. | From that it must be understood that the [three] beginning with loving-kindness have only triple-quadruple jhāna, and that equanimity has only the single remaining jhāna. | |
| Tatheva ca abhidhamme (dha. sa. 251 ādayo; vibha. 673 ādayo) vibhattāti. | And they are expounded in the same way in the Abhidhamma as well. | |
| 273.Evaṃ tikacatukkajjhānavasena ceva avasesaekajjhānavasena ca dvidhā ṭhitānampi etāsaṃ subhaparamādivasena aññamaññaṃ asadiso ānubhāvaviseso veditabbo. | [The Highest Limit of Each] 119. And while they are twofold by way of the triple-quadruple jhāna and the single remaining jhāna, still they should be understood to be distinguishable in each case | |
| Haliddavasanasuttasmiṃ hi etā subhaparamādibhāvena visesetvā vuttā. | by a different efficacy consisting in having “beauty as the highest,” etc. For they are so described in the Haliddavasana Sutta, | |
| Yathāha – "subhaparamāhaṃ, bhikkhave, mettaṃ cetovimuttiṃ vadāmi. | according as it is said: “Bhikkhus, the mind-deliverance of loving-kindness has beauty as the highest, I say … | |
| Ākāsānañcāyatanaparamāhaṃ, bhikkhave, karuṇaṃ cetovimuttiṃ vadāmi. | The mind-deliverance of compassion has the base consisting of boundless space as the highest, I say … | |
| Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditaṃ cetovimuttiṃ vadāmi. | The mind-deliverance of gladness has the base consisting of boundless consciousness as the highest I say … | |
| Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhaṃ cetovimuttiṃ vadāmī"ti (saṃ. ni. 5.235). | The mind- deliverance of equanimity has the base consisting of nothingness as the highest, I say” (S V 119–21).20 |
Comm. NT: 20. “The beautiful” (subha) is the third of the eight liberations (vimokkha—see M II 12; M-a III 255). Все комментарии (1) |
| Kasmā panetā evaṃ vuttāti? | 120. But why are they described in this way? | |
| Tassa tassa upanissayattā. | Because each is the respective basic support for each. | |
| Mettāvihārissa hi sattā appaṭikkūlā honti. | For beings are unrepulsive to one who abides in loving- kindness. | |
| Athassa appaṭikkūlaparicayā appaṭikkūlesu parisuddhavaṇṇesu nīlādīsu cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. | Being familiar with the unrepulsive aspect, when he applies his mind to unrepulsive pure colours such as blue-black, his mind enters into them without difficulty. | |
| Iti mettā subhavimokkhassa upanissayo hoti, na tato paraṃ, tasmā subhaparamāti vuttā. | So loving-kindness is the basic support for the liberation by the beautiful (see M II 12; M-a III 256), but not for what is beyond that. That is why it is called “having beauty as the highest.” | |
| Karuṇāvihārissa pana daṇḍābhighātādirūpanimittaṃ pattadukkhaṃ samanupassantassa karuṇāya pavattisambhavato rūpe ādīnavo parividito hoti. | 121. One who abides in compassion has come to know thoroughly the danger in materiality, since compassion is aroused in him when he sees the suffering of beings that has as its material sign (cause) beating with sticks, and so on. | |
| Athassa parividitarūpādīnavattā pathavīkasiṇādīsu aññataraṃ ugghāṭetvā rūpanissaraṇe ākāse cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. | So, well knowing the danger in materiality, when he removes whichever kasiṇa [concept he was contemplating], whether that of the earth kasiṇa or another, and applies his mind to the space [that remains (see X.6)], which is the escape from materiality, then his mind enters into that [space] without difficulty. | |
| Iti karuṇā ākāsānañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākāsānañcāyatanaparamāti vuttā. | So compassion is the basic support for the sphere of boundless space, but not for what is beyond that. That is why it is called “having the base consisting of boundless space as the highest.” | |
| Muditāvihārissa pana tena tena pāmojjakāraṇena uppannapāmojjasattānaṃ viññāṇaṃ samanupassantassa muditāya pavattisambhavato viññāṇaggahaṇaparicitaṃ cittaṃ hoti. | 122. When he abides in gladness, his mind becomes familiar with apprehending consciousness, since gladness is aroused in him when he sees beings’ consciousness arisen in the form of rejoicing over some reason for joy. | |
| Athassa anukkamādhigataṃ ākāsānañcāyatanaṃ atikkamma ākāsanimittagocare viññāṇe cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandatīti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṃ, tasmā viññāṇañcāyatanaparamāti vuttā. | Then when he surmounts the sphere of boundless space that he had already attained in due course and applies his mind to the consciousness that had as its object the sign of space, [325] his mind enters into it without difficulty. So gladness is the basic support for the base consisting of boundless consciousness, but not for what is beyond that. That is why it is called “having the sphere of boundless consciousness as the highest.” | |
| Upekkhāvihārissa pana "sattā sukhitā vā hontu dukkhato vā vimuccantu, sampattasukhato vā mā vimuccantū"ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hoti. | 123. When he abides in equanimity, his mind becomes skilled21 in appre- hending what is (in the ultimate sense) non-existent, because his mind has been diverted from apprehension of (what is existent in) the ultimate sense, namely, pleasure, (release from) pain, etc., owing to having no further concern such as “May beings be happy” or “May they be released from pain” or “May they not lose the success they have obtained.” |
Comm. NT: 21. Reading in both cases “avijjamāna-gahaṇa-dakkhaṃ cittaṃ,” not “-dukkhaṃ.”
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| Athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca anukkamādhigataṃ viññāṇañcāyatanaṃ samatikkamma sabhāvato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati. | Now his mind has become used to being diverted from apprehension of [what is existent in] the ultimate sense, and his mind has become skilled in apprehending what is non-existent in the ultimate sense, (that is to say, living beings, which are a concept), and so when he surmounts the base consisting of boundless consciousness attained in due course and applies his mind to the absence, which is non-existent as to individual essence, of consciousness, which is a reality (is become—see M I 260) in the ultimate sense, then his mind enters into that (nothingness, that non-existence) without difficulty (see X.32). | |
| Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ, tasmā ākiñcaññāyatanaparamāti vuttāti. | So equanimity is the basic support for the base consisting of nothingness, but not for what is beyond that. That is why it is called “having the base consisting of nothingness as the highest.” | |
| 274.Evaṃ subhaparamādivasena etāsaṃ ānubhāvaṃ viditvā puna sabbāpetā dānādīnaṃ sabbakalyāṇadhammānaṃ paripūrikāti veditabbā. | 124. When he has understood thus that the special efficacy of each resides respectively in “having beauty as the highest,” etc., he should besides understand how they bring to perfection all the good states beginning with giving. | |
| Sattesu hi hitajjhāsayatāya sattānaṃ dukkhāsahanatāya, pattasampattivisesānaṃ ciraṭṭhitikāmatāya, sabbasattesu ca pakkhapātābhāvena samappavattacittā mahāsattā "imassa dātabbaṃ, imassa na dātabba"nti vibhāgaṃ akatvā sabbasattānaṃ sukhanidānaṃ dānaṃ denti. | For the Great Beings’ minds retain their balance by giving preference to beings’ welfare, by dislike of beings’ suffering, by desire for the various successes achieved by beings to last, and by impartiality towards all beings. And to all beings they give gifts, which are a source a pleasure, without discriminating thus: “It must be given to this one; it must not be given to this one.” | |
| Tesaṃ upaghātaṃ parivajjayantā sīlaṃ samādiyanti. | And in order to avoid doing harm to beings they undertake the precepts of virtue. | |
| Sīlaparipūraṇatthaṃ nekkhammaṃ bhajanti. | They practice renunciation for the purpose of perfecting their virtue. | |
| Sattānaṃ hitāhitesu asammohatthāya paññaṃ pariyodapenti. | They cleanse their understanding for the purpose of non-confusion about what is good and bad for beings. | |
| Sattānaṃ hitasukhatthāya niccaṃ vīriyamārabhanti. | They constantly arouse energy, having beings’ welfare and happiness at heart. | |
| Uttamavīriyavasena vīrabhāvaṃ pattāpi ca sattānaṃ nānappakārakaṃ aparādhaṃ khamanti. | When they have acquired heroic fortitude through supreme energy, they become patient with beings’ many kinds of faults. | |
| "Idaṃ vo dassāma karissāmā"ti kataṃ paṭiññaṃ na visaṃvādenti. | They do not deceive when promising “We shall give you this; we shall do this for you.” | |
| Tesaṃ hitasukhāya avicalādhiṭṭhānā honti. | They are unshakably resolute upon beings’ welfare and happiness. | |
| Tesu avicalāya mettāya pubbakārino honti. | Through unshakable loving-kindness they place them first [before themselves]. | |
| Upekkhāya paccupakāraṃ nāsīsantīti evaṃ pāramiyo pūretvā yāva dasabalacatuvesārajjachaasādhāraṇañāṇaaṭṭhārasabuddhadhammappabhede sabbepi kalyāṇadhamme paripūrentīti evaṃ dānādisabbakalyāṇadhammaparipūrikā etāva hontīti. | Through equanimity they expect no reward. Having thus fulfilled the [ten] perfections, these [divine abidings] then perfect all the good states classed as the ten powers, the four kinds of fearlessness, the six kinds of knowledge not shared [by disciples], and the eighteen states of the Enlightened One.22 This is how they bring to perfection all the good states beginning with giving. |
Comm. NT: 22. For the “ten powers” and “four kinds of fearlessness” see MN 12. For the “six kinds of knowledge not shared by disciples” see Paṭis I 12... Все комментарии (1) |
| 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 Concentration | |
| Brahmavihāraniddeso nāma | called “The Description of the Divine Abidings” | |
| Navamo paricchedo. | The ninth chapter |