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10. Описание нематериальных сфер Палийский оригинал
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| 275.Brahmavihārānantaraṃ uddiṭṭhesu pana catūsu āruppesu ākāsānañcāyatanaṃ tāva bhāvetukāmo "dissante kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādā, natthi kho panetaṃ sabbaso āruppeti. | 1. [326] Now, as to the four immaterial states mentioned next to the divine abidings (III.105), one who wants firstly to develop the base consisting of boundless space sees in gross physical matter danger through the wielding of sticks, etc., because of the words: “‘It is in virtue of matter that wielding of sticks, wielding of knives, quarrels, brawls and disputes takes place; but that does not exist at all in the immaterial state,’ | |
| So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hotī"ti (ma. ni. 2.103) vacanato etesaṃ daṇḍādānādīnañceva cakkhusotarogādīnañca ābādhasahassānaṃ vasena karajarūpe ādīnavaṃ disvā tassa samatikkamāya ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ catutthajjhānaṃ uppādeti. | and in this expectation he enters upon the way to dispassion for only material things, for the fading and cessation of only those” (M I 410); and he sees danger in it too through the thousand afflictions beginning with eye disease. So, in order to surmount that, he enters upon the fourth jhāna in any one of the nine kasiṇas beginning with the earth kasiṇa and omitting the limited-space kasiṇa. | |
| Tassa kiñcāpi rūpāvacaracatutthajjhānavasena karajarūpaṃ atikkantaṃ hoti, atha kho kasiṇarūpampi yasmā tappaṭibhāgameva, tasmā tampi samatikkamitukāmo hoti. | 2.Now, although he has already surmounted gross physical matter by means of the fourth jhāna of the fine-material sphere, nevertheless he still wants also to surmount the kasiṇa materiality since it is the counterpart of the former. | |
| Kathaṃ? | How does he do this? | |
| Yathā ahibhīruko puriso araññe sappena anubaddho vegena palāyitvā palātaṭṭhāne lekhācittaṃ tālapaṇṇaṃ vā valliṃ vā rajjuṃ vā phalitāya vā pana pathaviyā phalitantaraṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti. | 3.Suppose a timid man is pursued by a snake in a forest and flees from it as fast as he can, then if he sees in the place he has fled to a palm leaf with a streak painted on it or a creeper or a rope or a crack in the ground, he is fearful, anxious and will not even look at it. | |
| Yathā ca anatthakārinā veripurisena saddhiṃ ekagāme vasamāno puriso tena vadhabandhagehajhāpanādīhi upadduto aññaṃ gāmaṃ vasanatthāya gantvā tatrāpi verinā samānarūpasaddasamudācāraṃ purisaṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti. | Suppose again a man is living in the same village as a hostile man who ill-uses him and on being threatened by him with a flogging and the burning down of his house, he goes away to live in another village, then if he meets another man there of similar appearance, voice and manner, he is fearful, anxious and will not even look at him. | |
| Tatridaṃ opammasaṃsandanaṃ – tesaṃ hi purisānaṃ ahinā verinā vā upaddutakālo viya bhikkhuno ārammaṇavasena karajarūpasamaṅgikālo. | 4.Here is the application of the similes. The time when the bhikkhu has the gross physical matter as his object is like the time when the men were respectively threatened by the snake and by the enemy. | |
| Tesaṃ vegena palāyanaaññagāmagamanāni viya bhikkhuno rūpāvacaracatutthajjhānavasena karajarūpasamatikkamanakālo. | The time when the bhikkhu surmounts the gross physical matter by means of the fourth jhāna of the fine- material sphere is like the first man’s fleeing as fast as he can and the other man’s going away to another village. | |
| Tesaṃ palātaṭṭhāne ca aññagāme ca lekhācittatālapaṇṇādīni ceva verisadisaṃ purisañca disvā bhayasantāsaadassanakāmatā viya bhikkhuno kasiṇarūpampi tappaṭibhāgameva idanti sallakkhetvā tampi samatikkamitukāmatā. | The bhikkhu’s observing that even the matter of the kasiṇa is the counterpart of that gross physical matter and his wanting to surmount that also is like the first man’s seeing in the place he had fled to the palm leaf with a streak painted on it, etc., and the other man’s seeing the man who resembled the enemy in the village he had left, and their unwillingness to look owing to fear and anxiety. | |
| Sūkarābhihatasunakhapisācabhīrukādikāpi cettha upamā veditabbā. | And here the similes of the dog attacked by a boar and that of the pisāca goblin and the timid man1 should be understood too. |
Comm. NT: 1.
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| 276.Evaṃ so tasmā catutthajjhānassa ārammaṇabhūtā kasiṇarūpā nibbijja pakkamitukāmo pañcahākārehi ciṇṇavasī hutvā paguṇarūpāvacaracatutthajjhānato vuṭṭhāya tasmiṃ jhāne "imaṃ mayā nibbiṇṇaṃ rūpaṃ ārammaṇaṃ karotī"ti ca, "āsannasomanassapaccatthika"nti ca, "santavimokkhato oḷārika"nti ca ādīnavaṃ passati. | 5. So when he has thus become disgusted with (dispassionate towards) the kasiṇa materiality, the object of the fourth jhāna, and wants to get away from it, he achieves mastery in the five ways. Then on emerging from the now familiar fourth jhāna of the fine-material sphere, he sees the danger in that jhāna in this way: “This makes its object the materiality with which I have become disgusted,” and “It has joy as its near enemy,” and “It is grosser than the peaceful liberations.” | |
| Aṅgoḷārikatā panettha natthi. | There is, however, no [comparative] grossness of factors here [as in the case of the four fine-material jhānas]; | |
| Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti. | for the immaterial states have the same two factors as this fine-material [jhāna]. | |
| So tattha evaṃ ādīnavaṃ disvā nikantiṃ pariyādāya ākāsānañcāyatanaṃ santato anantato manasikaritvā cakkavāḷapariyantaṃ vā yattakaṃ icchati tattakaṃ vā kasiṇaṃ pattharitvā tena phuṭṭhokāsaṃ "ākāso ākāso"ti vā, "ananto ākāso"ti vā manasikaronto ugghāṭeti kasiṇaṃ. | 6. When he has seen the danger in that [fine-material fourth jhāna] jhāna in this way and has ended his attachment to it, he gives his attention to the base consisting of boundless space as peaceful. Then, when he has spread out the kasiṇa to the limit of the world-sphere, or as far as he likes, he removes the kasiṇa [materiality] by giving his attention to the space touched by it, [regarding that] as “space” or “boundless space. ” | |
| Ugghāṭento hi neva kilañjaṃ viya saṃvelleti, na kapālato pūvaṃ viya uddharati, kevalaṃ pana taṃ neva āvajjeti, na manasi karoti, na paccavekkhati, anāvajjento amanasikaronto apaccavekkhanto ca aññadatthu tena phuṭṭhokāsaṃ "ākāso ākāso"ti manasikaronto kasiṇaṃ ugghāṭeti nāma. | 7.When he is removing it, he neither folds it up like a mat nor withdraws it like a cake from a tin. It is simply that he does not advert to it or give attention to it or review it; it is when he neither adverts to it nor gives attention to it nor reviews it, but gives his attention exclusively to the space touched by it, [regarding that] as “space, space,” that he is said to “remove the kasiṇa. ” | |
| Kasiṇampi ugghāṭiyamānaṃ neva ubbaṭṭati na vivaṭṭati, kevalaṃ imassa amanasikārañca "ākāso ākāso"ti manasikārañca paṭicca ugghāṭitaṃ nāma hoti, kasiṇugghāṭimākāsamattaṃ paññāyati. | 8.And when the kasiṇa is being removed, it does not roll up or roll away. It is simply that it is called “removed” on account of his non-attention to it, his attention being given to “space, space. ” This is conceptualized as the mere space left by the removal of the kasiṇa [materiality]. | |
| Kasiṇugghāṭimākāsanti vā kasiṇaphuṭṭhokāsoti vā kasiṇavivittākāsanti vā sabbametaṃ ekameva. | Whether it is called “space left by the removal of the kasiṇa” or “space touched by the kasiṇa” or “space secluded from the kasiṇa,” it is all the same. | |
| So taṃ kasiṇugghāṭimākāsanimittaṃ "ākāso ākāso"ti punappunaṃ āvajjeti, takkāhataṃ vitakkāhataṃ karoti. | 9.He adverts again and again to the sign of the space left by the removal of the kasiṇa [328] as “space, space,” and strikes at it with thought and applied thought. | |
| Tassevaṃ punappunaṃ āvajjayato takkāhataṃ vitakkāhataṃ karoto nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. | As he adverts to it again and again and strikes at it with thought and applied thought, the hindrances are suppressed, mindfulness is established and his mind becomes concentrated in access. | |
| So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. | He cultivates that sign again and again, develops and repeatedly practices it. | |
| Tassevaṃ punappunaṃ āvajjayato manasikaroto pathavīkasiṇādīsu rūpāvacaracittaṃ viya ākāse ākāsānañcāyatanacittaṃ appeti. | 10. As he again and again adverts to it and gives attention to it in this way, consciousness belonging to the base consisting of boundless space arises in absorption with the space [as its object], as the consciousness belonging to the fine-material sphere did in the case of the earth kasiṇa, and so on. | |
| Idhāpi hi purimabhāge tīṇi cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. | And here too in the prior stage there are either three or four sensual-sphere impulsions associated with equanimous feeling, | |
| Catutthaṃ pañcamaṃ vā arūpāvacaraṃ. | while the fourth or the fifth is of the immaterial sphere. | |
| Sesaṃ pathavīkasiṇe vuttanayameva. | The rest is the same as in the case of the earth kasiṇa (IV.74). | |
| Ayaṃ pana viseso, evaṃ uppanne arūpāvacaracitte so bhikkhu yathā nāma yānapputoḷi kumbhimukhādīnaṃ aññataraṃ nīlapilotikāya vā pītalohitodātādīnaṃ vā aññatarāya pilotikāya bandhitvā pekkhamāno puriso vātavegena vā aññena vā kenaci apanītāya pilotikāya ākāsaṃyeva pekkhamāno tiṭṭheyya, evameva pubbe kasiṇamaṇḍalaṃ jhānacakkhunā pekkhamāno viharitvā "ākāso ākāso"ti iminā parikammamanasikārena sahasā apanīte tasmiṃ nimitte ākāsaññeva pekkhamāno viharati. | 11.There is, however, this difference. When the immaterial-sphere conscious- ness has arisen in this way, the bhikkhu, who has been formerly looking at the kasiṇa disk with the jhāna eye finds himself looking at only space after that sign has been abruptly removed by the attention given in the preliminary work thus “space, space. ” He is like a man who has plugged an opening in a [covered] vehicle, a sack or a pot2 with a piece of blue rag or with a piece of rag of some such colour as yellow, red or white and is looking at that, and then when the rag is removed by the force of the wind or by some other agency, he finds himself looking at space. |
Comm. NT: 2. PED, this ref. reads yānapuṭosā for yānapatoḷi, taking it as one compound (see under yāna and mutoḷī, but this does not fit the context h... Все комментарии (1) |
| Ettāvatā cesa "sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharatī"ti vuccati (vibha. 508; dī. ni. 2.129). | 12.And at this point it is said: “With the complete surmounting (samatikkamā) of perceptions of matter, with the disappearance of perceptions of resistance, with non-attention to perceptions of variety, [aware of] ‘unbounded space,’ he enters upon and dwells in the base consisting of boundless space” (Vibh 245). | |
| 277.Tattha sabbasoti sabbākārena, sabbāsaṃ vā anavasesānanti attho. | 13. Herein, complete is in all aspects or of all [perceptions]; without exception, is the meaning. | |
| Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. | Of perceptions of matter: both (a) of the fine-material jhānas mentioned [here] under the heading of “perception,” and (b) of those things that are their object. | |
| Rūpāvacarajjhānampi hi rūpanti vuccati "rūpī rūpāni passatī"tiādīsu (dī. ni. 2.129), tassa ārammaṇampi "bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī"tiādīsu (dī. ni. 2.173), tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. | For (a) the jhāna of the fine-material sphere is called “matter” in such passages as “Possessed of visible matter he sees instances of matter” (D II 70; M II 12), and (b) it is its object too [that is called “matter”] in such passages as “He sees instances of visible matter externally … fair and ugly” (D II 110; M II 13).3 Consequently, here the words “perception of matter” (rūpa-saññā—lit. “matter-perceptions”), in the sense of “perceptions about matter,” are used (a) for fine-material jhāna stated thus under the headings of “perceptions.” |
Comm. NT: 4. This explanation depends on a play on the word saññā as the [subjective] perception and as the [objective] sign, signal or label perceive... Все комментарии (2) |
| Rūpaṃ saññā assāti rūpasaññaṃ. | [Also] (b) it has the label (saññā) “matter” (rūpa), thus it (the jhāna’s object) is “labelled matter” (rūpa-saññā); | |
| Rūpaṃ assa nāmanti vuttaṃ hoti. | what is meant is that “matter” is its name. | |
| Pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. | So it should be understood that this is also a term for (b) what is classed as the earth kasiṇa, etc., which is the object of that [jhāna].4 [329] | |
| Samatikkamāti virāgā nirodhā ca. | 14.With the surmounting: with the fading away and with the cessation. | |
| Kiṃ vuttaṃ hoti? | What is meant? | |
| Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetuñceva nirodhahetuñca ākāsānañcāyatanaṃ upasampajja viharati. | With the fading away and with the cessation, both because of the fading away and because of the cessation, either in all aspects or without exception, of these perceptions of matter, reckoned as jhāna, which number fifteen with the [five each of the] profitable, resultant and functional,5 and also of these things labelled matter, reckoned as objects [of those perceptions], which number nine with the earth kasiṇa, etc., (§1) he enters upon and dwells in the base consisting of boundless space. |
Comm. NT: 5. See XIV.129, description of perception aggregate, which is classified in the same way as the consciousness aggregate. Those referred to h... Все комментарии (1) |
| Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti. | For he cannot enter upon and dwell in that without completely surmounting perceptions of matter. | |
| Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti. | 15.Herein, there is no surmounting of these perceptions in one whose greed for the object [of those perceptions] has not faded away; and when the perceptions have been surmounted, their objects have been surmounted as well. | |
| Tasmā ārammaṇasamatikkamaṃ avatvā "tattha katamā rūpasaññā ? | That is why in the Vibhaṅga only the surmounting of the perceptions and not that of the objects is mentioned as follows: “Herein, what are perceptions of matter? | |
| Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. | They are the perception, perceiving, perceivedness, in one who has attained a fine- material-sphere attainment or in one who has been reborn there or in one who is abiding in bliss there in this present life. These are what are called perceptions of matter. | |
| Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. | These perceptions of matter are passed, surpassed, surmounted. | |
| Tena vuccati sabbaso rūpasaññānaṃ samatikkamā"ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto. | Hence, ‘With the complete surmounting of perceptions of matter’ is said” (Vibh 261). | |
| Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiññeva ārammaṇe paṭhamajjhānādīni viya. | Because these attainments have to be reached by surmounting the object; they are not to be reached by retaining the same object as in the first and subsequent jhānas. | |
| Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā. | [Threrefore] But this commentary should be understood to deal also with the surmounting of the object. | |
| 278.Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā. | 16. With the disappearance of perceptions of resistance: perceptions of resistance are perceptions arisen through the impact of the physical base consisting of the eye, etc., and the respective objects consisting of visible objects etc.; | |
| Rūpasaññādīnaṃ etamadhivacanaṃ. | and this is a term for perception of visible objects (rūpa) and so on, | |
| Yathāha – "tattha katamā paṭighasaññā? | according as it is said: “Here, what are perceptions of resistance? | |
| Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo"ti (vibha. 603). | Perceptions of visible objects, perceptions of sounds, perceptions of odours, perceptions of flavours, perceptions of tangible objects—these are called ‘perceptions of resistance’” (Vibh 261); | |
| Tāsaṃ kusalavipākānaṃ pañcannaṃ, akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti. | with the complete disappearance, the abandoning, the non-arising, of these ten kinds of perceptions of resistance, that is to say, of the five profitable-resultant and five unprofitable-resultant;6 causing their non-occurrence, is what is meant. |
Comm. NT: 6. See XIV.96f. nos. (34–38) and (50–54) in Table III. Все комментарии (1) |
| Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi. | 17.Of course, these are not to be found in one who has entered upon the first jhāna, etc., either; | |
| Na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati. | for consciousness at that time does not occur by way of the five doors. | |
| Evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsamettha vacanaṃ veditabbaṃ. | Still [330] the mention of them here should be understood as a recommendation of this jhāna for the purpose of arousing interest in it, just as in the case of the fourth jhāna there is mention of the pleasure and pain already abandoned elsewhere, and in the case of the third path there is mention of the [false] view of personality, etc., already abandoned earlier. | |
| Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassāpi na santi, atha kho na pahīnattā na santi. | 18. Or alternatively, though these are also not to be found in one who has attained the fine-material sphere, still their not being there is not due to their having been abandoned; | |
| Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti. | for development of the fine-material sphere does not lead to fading of greed for materiality, and the occurrence of those [fine-material jhānas] is actually dependent on materiality. | |
| Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. | But this development [of the immaterial] does lead to the fading of greed for materiality. | |
| Tasmā tā ettha pahīnāti vattuṃ vaṭṭati. | Therefore it is allowable to say that they are actually abandoned here; | |
| Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. | and not only to say it, but to maintain it absolutely. | |
| Tāsañhi ito pubbe appahīnattāyeva paṭhamaṃ jhānaṃ samāpannassa saddo "kaṇṭako"ti (a. ni. 10.72) vutto bhagavatā. | 19.In fact it is because they have not been abandoned already before this that it was said by the Blessed One that sound is a thorn to one who has the first jhāna (A V 135). | |
| Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā (vibha. 226) santavimokkhatā (ma. ni. 1.66) ca vuttā. | And it is precisely because they are abandoned here that the imperturbability (see Vibh 135) of the immaterial attainments and their state of peaceful liberation are mentioned (M I 33), | |
| Āḷāro ca kālāmo arūpasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkamantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192). | and that Āḷāra Kālāma neither saw the five hundred carts that passed close by him nor heard the sound of them while he was in an immaterial attainment (D II 130). | |
| 279.Nānattasaññānaṃamanasikārāti nānatte vā gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. | 20.With non-attention to perceptions of variety: either to perceptions occurring with variety as their domain or to perceptions themselves various. | |
| Yasmā hi etā "tattha katamā nānattasaññā? | For “perceptions of variety” are so called [for two reasons]: | |
| Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo"ti evaṃ vibhaṅge (vibha. 604) vibhajitvā vuttā idha adhippetā asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasākusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā nānattasaññāti vuttā. | firstly, because the kinds of perception included along with the mind element and mind-consciousness element in one who has not attained—which kinds are intended here as described in the Vibhaṅga thus: “Herein, what are perceptions of variety? The perception, perceiving, perceivedness, in one who has not attained and possesses either mind element or mind- consciousness element in one who has not attained and possesses either mind element or mind-consciousness element: these are called ‘perceptions of variety’” (Vibh 261)—occur with respect to a domain that is varied in individual essence with the variety classed as visible-object, sound, etc.; and secondly, because the forty-four kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, twelve kinds of unprofitable perception, eleven kinds of sense-sphere profitable resultant perception, two kinds of unprofitable-resultant perception, and eleven kinds of sense-sphere functional perception—themselves have variety, have various individual essences, and are dissimilar from each other. | |
| Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. | With the complete non-attention to, non-adverting to, non-reaction to, non-reviewing of, these perceptions of variety; | |
| Yasmā tā nāvajjeti, na manasi karoti, na paccavekkhati, tasmāti vuttaṃ hoti. | what is meant is that because he does not advert to them, give them attention or review them, therefore … | |
| Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti. | 21.And [two things] should be understood: firstly, that because the earlier perceptions of matter and perceptions of resistance do not exist even in the kind of existence produced by this jhāna on rebirth, | |
| Pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ samatikkamā atthaṅgamāti dvedhāpi abhāvoyeva vutto. | let alone when this jhāna is entered upon and dwelt in that existence; [331] their absence is stated here in two ways as “surmounting” and “disappearance”. | |
| Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyasaññā, dasākusalasaññāti imā sattavīsatisaññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. | and secondly, in the case of perceptions of variety, “non-attention” to them is said because twenty-seven kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, nine kinds of functional perception, and ten kinds of unprofitable perception—still exist in the kind of existence produced by this jhāna. | |
| Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati, tā pana manasikaronto asamāpanno hotīti. | For when he enters upon and dwells in this jhāna there too, he does so by non-attention to them also, but he has not attained when he does give attention to them. | |
| Saṅkhepato cettha rūpasaññānaṃ samatikkamāti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. | 22.And here briefly it should be understood that the abandoning of all fine- material-sphere states is signified by the words with the surmounting of perceptions of matter, | |
| Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārāti iminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo. | and the abandoning of and non-attention to all sense-sphere consciousness and its concomitants is signified by the words with the disappearance of perceptions of resistance, with non-attention to perceptions of variety. | |
| 280.Ananto ākāsoti ettha nāssa uppādanto vā vayanto vā paññāyatīti ananto. | 23.Unbounded space: here it is called “unbounded” (ananta, lit. endless) because neither its end as its arising nor its end as its fall are made known.7 |
Comm. NT: 7.
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| Ākāsoti kasiṇugghāṭimākāso vuccati. | It is the space left by the removal of the kasiṇa that is called “space.” | |
| Manasikāravasenāpi cettha anantatā veditabbā. | And here unboundedness (endlessness) should be understood as [referring to] the attention also, | |
| Teneva vibhaṅge vuttaṃ "tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso"ti (vibha. 605). | which is why it is said in the Vibhaṅga: “He places, settles his consciousness in that space, he pervades unboundedly (anantaṃ), hence ‘unbounded (ananto) space’ is said” (Vibh 262). | |
| Ākāsānañcāyatanaṃupasampajja viharatīti ettha pana nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantameva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ. | 24. He enters upon and dwells in the base consisting of boundless space: it has no bound (anta), and thus it is unbounded (ananta). What is spatially unbounded (ākāsaṃ anantaṃ) is unbounded space (ākāsānantaṃ). Unbounded space is the same as boundless space (ākāsānañcaṃ—lit. space-boundlessness). That “boundless space” is a “base” (āyatana) in the sense of habitat for the jhāna whose nature it is to be associated with it, as the “deities’ base” is for deities, thus it is the “base consisting of boundless space” (ākāsānañcāyatana). | |
| Upasampajja viharatīti tamākāsānañcāyatanaṃ patvā nipphādetvā tadanurūpena iriyāpathavihārena viharatīti. | He enters and dwells in: having reached that base consisting of boundless space, having caused it to be produced, he dwells (viharati) with an abiding (vihāra) consisting in postures that are in conformity with it. | |
| Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā. | This is the detailed explanation of the base consisting of boundless space as a meditation subject. | |
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| 281.Viññāṇañcāyatanaṃ bhāvetukāmena pana pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena "āsannarūpāvacarajjhānapaccatthikā ayaṃ samāpatti, no ca viññāṇañcāyatanamiva santā"ti ākāsānañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya viññāṇañcāyatanaṃ santato manasikaritvā taṃ ākāsaṃ pharitvā pavattaviññāṇaṃ "viññāṇaṃ viññāṇa"nti punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. | 25.When he wants to develop the base consisting of boundless consciousness, he must first achieve mastery in the five ways in the attainment of the base consisting of boundless space. Then he should see the danger in the base consisting of boundless space in this way: “This attainment has fine-material jhāna as its near enemy, and it is not as peaceful as the base consisting of boundless consciousness. ” So having ended his attachment to that, he should give his attention to the base consisting of boundless consciousness as peaceful, adverting again and again as “consciousness, consciousness” to the consciousness that occurred pervading that space [as its object]. He should give it attention, review it, and strike at it with applied and sustained thought; | |
| "Anantaṃ ananta"nti pana na manasikātabbaṃ. | but he should not give attention [simply] in this way “boundless, boundless. ”8 |
Comm. NT: 8.
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| Tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. | 26. As he directs his mind again and again on to that sign in this way, the hindrances are suppressed, mindfulness is established, and his mind becomes concentrated in access. | |
| So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. | He cultivates that sign again and again, develops and repeatedly practices it. | |
| Tassevaṃ karoto ākāse ākāsānañcāyatanaṃ viya ākāsaphuṭe viññāṇe viññāṇañcāyatanacittaṃ appeti. | As he does so, consciousness belonging to the base consisting of boundless consciousness arises in absorption with the [past] consciousness that pervaded the space [as its object], just as that belonging to the base consisting of boundless space did with the space [as its object]. | |
| Appanānayo panettha vuttanayeneva veditabbo. | But the method of explaining the process of absorption should be understood in the way already described. | |
| Ettāvatā cesa "sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharatī"ti (vibha. 508; dī. ni. 2.129) vuccati. | 27. And at this point it is said: “By completely surmounting (samatikkamma) the base consisting of boundless space, [aware of] ‘unbounded consciousness,’ he enters upon and dwells in the base consisting of boundless consciousness” (Vibh 245). | |
| 282.Tattha sabbasoti idaṃ vuttanayameva. | 28. Herein, completely is as already explained. | |
| Ākāsānañcāyatanaṃ samatikkammāti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi. | By … surmounting the base consisting of boundless space: the jhāna is called the “base consisting of boundless space” in the way already stated (§24), and its object is so called too. | |
| Ārammaṇampi hi purimanayeneva ākāsānañcañca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākāsānañcāyatanaṃ. | For the object, too, is “boundless space” (ākāsānañcaṃ) in the way already stated (§24), and then, because it is the object of the first immaterial jhāna, it is its “base” in the sense of habitat, as the “deities’ base” is for deities, thus it is the “base consisting of boundless space.” | |
| Tathā ākāsānañcañca taṃ tassa jhānassa sañjātihetuttā "kambojā assānaṃ āyatana"ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākāsānañcāyatanaṃ. | Likewise: it is “boundless space,” and then, because it is the cause of the jhāna’s being of that species, it is its “base” in the sense of locality of the species, as Kambojā is the “base” of horses, thus it is the “base consisting of boundless space” in this way also. | |
| Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā "ākāsānañcāyatanaṃ samatikkammā"ti idaṃ vuttanti veditabbaṃ. | So it should be understood that the words, “By … surmounting the base consisting of boundless space” include both [the jhāna and its object] together, since this base consisting of boundless consciousness is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, and by not giving attention to, both the jhāna and its object. | |
| Anantaṃ viññāṇanti taṃyeva ananto ākāsoti evaṃ pharitvā pavattaviññāṇaṃ "anantaṃ viññāṇa"nti evaṃ manasikarontoti vuttaṃ hoti. | 29.Unbounded consciousness: What is meant is that he gives his attention thus “unbounded consciousness” to that same consciousness that occurred in pervading [as its object the space] as “unbounded space.” | |
| Manasikāravasena vā anantaṃ. | Or “unbounded” refers to the attention. | |
| So hi tamākāsārammaṇaṃ viññāṇaṃ anavasesato manasikaronto "ananta"nti manasi karoti. | For when he gives attention without reserve to the consciousness that had the space as its object, then the attention he gives to it is “unbounded. ” | |
| Yaṃ pana vibhaṅge vuttaṃ "anantaṃ viññāṇanti, taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti, anantaṃ pharati, tena vuccati anantaṃ viññāṇa"nti (vibha. 610). | 30. For it is said in the Vibhaṅga: “‘Unbounded consciousness’: he gives attention to that same space pervaded by consciousness, he pervades boundlessly, hence ‘unbounded consciousness’ is said” (Vibh 262). | |
| Tattha viññāṇenāti upayogatthe karaṇavacanaṃ veditabbaṃ. | But in that passage (taṃ yeva ākāsaṃ viññāṇena phuṭaṃ) the instrumental case “by consciousness” must be understood in the sense of accusative; | |
| Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti, anantaṃ pharati taññeva ākāsaṃ phuṭaṃ viññāṇaṃ manasi karotīti vuttaṃ hoti. | for the teachers of the commentary explain its meaning in that way. What is meant by “He pervades boundlessly” is that “he gives attention to that same consciousness which had pervaded that space” (taṃ yeva ākāsaṃ phuṭaṃ viññāṇaṃ). | |
| Viññāṇañcāyatanaṃ upasampajja viharatīti ettha pana nāssa antoti anantaṃ. | 31. He enters upon and dwells in the base consisting of boundless consciousness: [333] it has no bound (anta, lit. end), thus it is unbounded (ananta). | |
| Anantameva ānañcaṃ. | What is unbounded is boundless (ānañca lit. unboundedness), | |
| Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ. | and unbounded consciousness is called “boundless consciousness,” that is “viññāṇañcaṃ” [in the contracted form] instead of “viññāṇānañcaṃ” [which is the full number of syllables]. | |
| Ayañhettha rūḷhīsaddo. | This is an idiomatic form. | |
| Taṃ viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ. | That boundless consciousness (viññāṇañca) is the base (āyatana) in the sense of foundation for the jhāna whose nature it is to be associated with it, as the “deities’ base” is for deities, thus it is the “base consisting of boundless consciousness” (viññāṇañcāyatana). | |
| Sesaṃ purimasadisamevāti. | The rest is the same as before. | |
| Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā. | This is the detailed explanation of the base consisting of boundless consciousness as a meditation subject. | |
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| 283.Ākiñcaññāyatanaṃ bhāvetukāmena pana pañcahākārehi viññāṇañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena "āsannaākāsānañcāyatanapaccatthikā ayaṃ samāpatti, no ca ākiñcaññāyatanamiva santā"ti viññāṇañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya ākiñcaññāyatanaṃ santato manasikaritvā tasseva viññāṇañcāyatanārammaṇabhūtassa ākāsānañcāyatanaviññāṇassa abhāvo suññatā vivittākāro manasikātabbo. | 32.When he wants to develop the base consisting of nothingness, he must first achieve mastery in the five ways in the attainment in the base consisting of boundless consciousness. Then he should see the danger in the base consisting of boundless consciousness in this way: “This attainment has the base consisting of boundless space as its near enemy, and it is not as peaceful as the base consisting of nothingness. ” So having ended his attachment to that, he should give his attention to the base consisting of nothingness as peaceful. He should give attention to the [present] non-existence, voidness, secluded aspect, of that same [past] consciousness belonging to the base consisting of boundless space, which became the object of [the consciousness belonging to] the base consisting of boundless consciousness. | |
| Kathaṃ? | How does he do this? | |
| Taṃ viññāṇaṃ amanasikaritvā "natthi natthī"ti vā, "suññaṃ suñña"nti vā, "vivittaṃ vivitta"nti vā punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. | 33. Without giving [further] attention to that consciousness, he should [now] advert again and again in this way, “there is not, there is not,” or “void, void,” or “secluded, secluded,” and give his attention to it, review it, and strike at it with thought and applied thought. | |
| Tassevaṃ tasmiṃ nimitte cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. | 34.As he directs his mind on to that sign thus, the hindrances are suppressed, mindfulness is established, and his mind becomes concentrated in access. | |
| So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. | He cultivates that sign again and again, develops and repeatedly practices it. | |
| Tassevaṃ karoto ākāse phuṭe mahaggataviññāṇe viññāṇañcāyatanaṃ viya tasseva ākāsaṃ pharitvā pavattassa mahaggataviññāṇassa suññavivittanatthibhāve ākiñcaññāyatanacittaṃ appeti. | As he does so, consciousness belonging to the base consisting of nothingness arises in absorption, making its object the void, secluded, non-existent state of that same [past] exalted consciousness that occurred in pervading the space, just as the [consciousness belonging to the] base consisting of boundless consciousness did the [then past] exalted consciousness that had pervaded the space. | |
| Etthāpi ca appanānayo vuttanayeneva veditabbo. | And here too the method of explaining the absorption should be understood in the way already described. | |
| Ayaṃ pana viseso, tasmiṃ hi appanācitte uppanne so bhikkhu yathā nāma puriso maṇḍalamāḷādīsu kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāneva uṭṭhāya pakkantesu bhikkhūsu āgantvā dvāre ṭhatvā puna taṃ ṭhānaṃ olokento suññameva passati, vivittameva passati. | 35.But there is this difference. Suppose a man sees a community of bhikkhus gathered together in a meeting hall or some such place and then goes elsewhere; then after the bhikkhus have risen at the conclusion of the business for which they had met and have departed, the man comes back, and as he stands in the doorway looking at that place again, he sees it only as void, he sees it only as secluded, | |
| Nāssa evaṃ hoti "ettakā nāma bhikkhū kālaṅkatā vā disāpakkantā vā"ti, atha kho suññamidaṃ vivittanti natthibhāvameva passati, evameva pubbe ākāse pavattitaviññāṇaṃ viññāṇañcāyatanajjhānacakkhunā passanto viharitvā "natthi natthī"tiādinā parikammamanasikārena antarahite tasmiṃ viññāṇe tassa apagamasaṅkhātaṃ abhāvameva passanto viharati. | he does not think, “So many bhikkhus have died, so many have left the district,” but rather [334] he sees only the non-existence thus, “This is void, secluded”—so too, having formerly dwelt seeing with the jhāna eye belonging to the base consisting of boundless consciousness the [earlier] consciousness that had occurred making the space its object, [now] when that consciousness has disappeared owing to his giving attention to the preliminary work in the way beginning, “There is not, there is not,” he dwells seeing only its non- existence, in other words, its departedness when this consciousness has arisen in absorption. | |
| Ettāvatā cesa "sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharatī"ti (vibha. 508; dī. ni. 2.129) vuccati. | 36.And at this point it is said: “By completely surmounting the base consisting of boundless consciousness, [aware that] ‘There is nothing,’ he enters upon and dwells in the base consisting of nothingness” (Vibh 245). | |
| 284.Idhāpi sabbasoti idaṃ vuttanayameva. | 37. Herein, completely is as already explained. | |
| Viññāṇañcāyatananti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi. | By … surmounting the base consisting of boundless consciousness: here too the jhāna is called the “base consisting of boundless consciousness” in the way already stated, and its object is so-called too. | |
| Ārammaṇampi hi purimanayeneva viññāṇañcañca taṃ dutiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti viññāṇañcāyatanaṃ. | For the object too is “boundless consciousness” (viññāṇañcaṃ) in the way already stated, and then, because it is the object of the second immaterial jhāna, it is its “base” in the sense of habitat, as the “deities’ base” is for deities, thus it is the “base consisting of boundless consciousness.” | |
| Tathā viññāṇañcañca taṃ tasseva jhānassa sañjātihetuttā "kambojā assānaṃ āyatana"ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi viññāṇañcāyatanaṃ. | Likewise it is “boundless consciousness,” and then because it is the cause of the jhāna’s being of that species, it is its “base” in the sense of locality of the species, as Kambojā is the “base” of horses, thus it is the “base consisting of boundless consciousness” in this way also. | |
| Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā viññāṇañcāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ. | So it should be understood that the words, “By … surmounting the base consisting of boundless consciousness” include both [the jhāna and its object] together, since this base consisting of nothingness is to be entered upon and dwelt in precisely by surmounting, by causing the non- occurrence of, by not giving attention to, both jhāna and its object. | |
| Natthi kiñcīti natthi natthi, suññaṃ suññaṃ, vivittaṃ vivittanti evaṃ manasikarontoti vuttaṃ hoti. | 38. There is nothing (natthi kiñci): what is meant is that he gives his attention thus, “there is not, there is not,” or “void, void,” or “secluded, secluded.” | |
| Yampi vibhaṅge vuttaṃ "natthi kiñcīti taññeva viññāṇaṃ abhāveti vibhāveti antaradhāpeti natthi kiñcīti passati, tena vuccati natthi kiñcī"ti, taṃ kiñcāpi khayato sammasanaṃ viya vuttaṃ, atha khvassa evameva attho daṭṭhabbo. | It is said in the Vibhaṅga: “‘There is nothing’: he makes that same consciousness non-existent, makes it absent, makes it disappear, sees that ‘there is nothing’, hence ‘there is nothing’ is said” (Vibh 262), which is expressed in a way that resembles comprehension [by insight] of liability to destruction, nevertheless the meaning should be understood in the way described above. | |
| Tañhi viññāṇaṃ anāvajjento amanasikaronto apaccavekkhanto kevalamassa natthibhāvaṃ suññabhāvaṃ vivittabhāvameva manasikaronto abhāveti vibhāveti antaradhāpetīti vuccati, na aññathāti. | For the words “He makes that same consciousness non-existent, makes it absent, makes it disappear” are said of one who does not advert to it or gives attention to it or review it, and only gives attention to its non-existence, its voidness, its secludedness; they are not meant in the other way (Cf. XXI.17). | |
| Ākiñcaññāyatanaṃ upasampajja viharatīti ettha pana nāssa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi assa avasiṭṭhaṃ natthīti vuttaṃ hoti. | 39.He enters upon and dwells in the base consisting of nothingness: it has no owning (kiñcana),9 this it is non-owning (akiñcana); what is meant is that it has not even the mere act of its dissolution remaining. |
Comm. NT: 9. There is a play on the words natthi kiñci (“there is nothing”) and akiñcana (“non- owning”). At M I 298 there occurs the expression “Rāgo... Все комментарии (1) |
| Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇāpagamassetaṃ adhivacanaṃ. | The state (essence) of non-owning is nothingness (ākiñcañña). This is a term for the disappearance of the consciousness belonging to the base consisting of boundless space. | |
| Taṃ ākiñcaññaṃ adhiṭṭhānaṭṭhena āyatanamassa jhānassa devānaṃ devāyatanamivāti ākiñcaññāyatanaṃ. | That nothingness is the “base” in the sense of foundation for that jhāna, as the “deities’ base” is for deities, thus it is the “base consisting of nothingness.” | |
| Sesaṃ purimasadisamevāti. | The rest is as before. | |
| Ayaṃ ākiñcaññāyatanakammaṭṭhāne vitthārakathā. | This is the detailed explanation of the base consisting of nothingness as a meditation subject. | |
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| 285.Nevasaññānāsaññāyatanaṃ bhāvetukāmena pana pañcahākārehi ākiñcaññāyatanasamāpattiyaṃ ciṇṇavasībhāvena "āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpatti, no ca nevasaññānāsaññāyatanaṃ viya santā"ti vā "saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ yadidaṃ nevasaññānāsaññā"ti vā evaṃ ākiñcaññāyatane ādīnavaṃ, upari ānisaṃsañca disvā ākiñcaññāyatane nikantiṃ pariyādāya nevasaññānāsaññāyatanaṃ santato manasikaritvā "sāva abhāvaṃ ārammaṇaṃ katvā pavattitā ākiñcaññāyatanasamāpatti santā santā"ti punappunaṃ āvajjitabbā, manasikātabbā, paccavekkhitabbā, takkāhatā vitakkāhatā kātabbā. | 40. When, however, he wants to develop the base consisting of neither perception nor non-perception, he must first achieve mastery in the five ways in the attainment of the base consisting of nothingness. Then he should see the danger in the base consisting of nothingness and the advantage in what is superior to it in this way: “This attainment has the base consisting of boundless consciousness as its near enemy, and it is not as peaceful as the base consisting of neither perception nor non-perception,” or in this way: “Perception is a boil, perception is a dart … this is peaceful, this is sublime, that is to say, neither perception nor non-perception” (M II 231). So having ended his attachment to the base consisting of nothingness, he should give attention to the base consisting of neither perception non non-perception as peaceful. He should advert again and again to that attainment of the base consisting of nothingness that has occurred making non-existence its object, adverting to it as “peaceful, peaceful,” and he should give his attention to it, review it and strike at it with thought and applied thought. | |
| Tassevaṃ tasmiṃ nimitte punappunaṃ mānasaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. | 41. As he directs his mind again and again on to that sign in this way, the hindrances are suppressed, mindfulness is established, and his mind becomes concentrated in access. | |
| So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. | He cultivates that sign again and again, develops and repeatedly practices it. | |
| Tassevaṃ karoto viññāṇāpagame ākiñcaññāyatanaṃ viya ākiñcaññāyatanasamāpattisaṅkhātesu catūsu khandhesu nevasaññānāsaññāyatanacittaṃ appeti. | As he does so, consciousness belonging to the base consisting of neither perception nor non-perception arises in absorption making its object the four [mental] aggregates that constitute the attainment of the base consisting of nothingness, just as the [consciousness belonging to the] base consisting of nothingness did the disappearance of the [previous] consciousness. | |
| Appanānayo panettha vuttanayeneva veditabbo. | And here too the method of explaining the absorption should be understood in the way already described. | |
| Ettāvatā cesa "sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharatī"ti (vibha. 508; dī. ni. 2.129) vuccati. | 42.And at this point it is said: “By completely surmounting the base consisting of nothingness he enters upon and dwells in the base consisting of neither perception nor non-perception” (Vibh 245). | |
| 286.Idhāpi sabbasoti idaṃ vuttanayameva. | 43. Herein, completely is already explained. | |
| Ākiñcaññāyatanaṃ samatikkammāti etthāpi pubbe vuttanayeneva jhānampi ākiñcaññāyatanaṃ ārammaṇampi. | By … surmounting the base consisting of nothingness: here too the jhāna is called the “base consisting of nothingness” in the way already stated, and its object is so called too. | |
| Ārammaṇampi hi purimanayeneva ākiñcaññañca taṃ tatiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākiñcaññāyatanaṃ. | For the object too is “nothingness” (ākiñcaññaṃ) in the way already stated, and then because it is the object of the third immaterial jhāna, it is its “base” in the sense of habitat, as the “deities’ base” is for deities, thus it is the “base consisting of nothingness.” | |
| Tathā ākiñcaññañca taṃ tasseva jhānassa sañjātihetuttā kambojā assānaṃ āyatanantiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākiñcaññāyatanaṃ. | Likewise: it is “nothingness,” and then, because it is the cause of the jhāna’s being of that species, it is its “base” in the sense of locality of the species, as Kambojā is the “base” of horses, thus it is the “base consisting of nothingness” in this way also. | |
| Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ākiñcaññāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ. | So it should be understood that the words, “By … surmounting the base consisting of nothingness” include both [the jhāna and its object] together, since the base consisting of neither perception nor non- perception is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, by not giving attention to, both the jhāna and its object. | |
| Nevasaññānāsaññāyatananti ettha pana yāya saññāya bhāvato taṃ nevasaññānāsaññāyatananti vuccati. | 44.Base consisting of neither perception nor non-perception: then there is he who so practices that there is in him the perception on account of the presence of which this [attainment] is called the “the base consisting of neither perception nor non-perception,” | |
| Yathā paṭipannassa sā saññā hoti, taṃ tāva dassetuṃ vibhaṅge "nevasaññīnāsaññī"ti uddharitvā "taññeva ākiñcaññāyatanaṃ santato manasi karoti, saṅkhārāvasesasamāpattiṃ bhāveti, tena vuccati nevasaññīnāsaññī"ti (vibha. 619) vuttaṃ. | and in the Vibhaṅga, in order to point out that [person], firstly one specified as “neither percipient nor non-percipient,” it is said, “gives attention to that same base consisting of nothingness as peaceful, he develops the attainment with residual formations, hence ‘neither percipient nor non- percipient’ is said” (Vibh 263). | |
| Tattha santato manasi karotīti "santā vatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā ṭhassatī"ti evaṃ santārammaṇatāya taṃ santāti manasi karoti. | 45. Herein, he gives attention … as peaceful, means that he gives attention to it as “peaceful” because of the peacefulness of the object thus: “How peaceful this attainment is; for it can make even non-existence its object and still subsist!” | |
| Santato ce manasi karoti, kathaṃ samatikkamo hotīti? | If he brings it to mind as “peaceful” then how does there come to be surmounting? | |
| Asamāpajjitukāmatāya. | Because there is no actual desire to attain it. | |
| So hi kiñcāpi taṃ santato manasi karoti, atha khvassa "ahametaṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī"ti esa ābhogo samannāhāro manasikāro na hoti. | For although he gives attention to it as “peaceful,” yet there is no concern in him or reaction or attention such as “I shall advert to this” or “I shall attain this” or “I shall resolve upon [the duration of] this.” | |
| Kasmā? | Why not? | |
| Ākiñcaññāyatanato nevasaññānāsaññāyatanassa santatarapaṇītataratāya. | Because the base consisting of neither perception nor non-perception is more peaceful and better than the base consisting of nothingness. | |
| Yathā hi rājā mahacca rājānubhāvena hatthikkhandhavaragato nagaravīthiyaṃ vicaranto dantakārādayo sippike ekaṃ vatthaṃ daḷhaṃ nivāsetvā ekena sīsaṃ veṭhetvā dantacuṇṇādīhi samokiṇṇagatte anekāni dantavikatiādīni sippāni karonte disvā "aho vata re chekā ācariyā īdisānipi nāma sippāni karissantī"ti evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti "aho vatāhaṃ rajjaṃ pahāya evarūpo sippiko bhaveyya"nti. | 46.Suppose a king is proceeding along a city street with the great pomp of royalty,10 splendidly mounted on the back of an elephant, and he sees craftsmen wearing one cloth tightly as a loin-cloth and another tied round their heads, working at the various crafts such as ivory carving, etc., their limbs covered with ivory dust, etc.; now while he is pleased with their skill, thinking, “How skilled these craft-masters are, and what crafts they practice!” he does not, however, think, “Oh that I might abandon royalty and become a craftsman like that!” |
Comm. NT: 10. Mahacca (see D I 49 and D-a I 148); the form is not given in PED; probably a form of mahatiya. Все комментарии (1) |
| Taṃ kissa hetu? | Why not? | |
| Rajjasiriyā mahānisaṃsatāya. | Because of the great benefits in the majesty of kings; | |
| So sippino samatikkamitvāva gacchati. | he leaves the craftsmen behind and proceeds on his way. | |
| Evameva esa kiñcāpi taṃ samāpattiṃ santato manasi karoti, atha khvassa "ahametaṃ samāpattiṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī"ti neva esa ābhogo samannāhāro manasikāro hoti. | So too, though this [meditator] gives attention to that attainment as “peaceful,” yet there is no concern in him or reaction or attention such as “I shall advert to this attainment” or “I shall attain this” or “I shall resolve upon [the duration of] it” or “I shall emerge from it” or “I shall review it. ” | |
| So taṃ santato manasikaronto pubbe vuttanayena taṃ paramasukhumaṃ appanāppattaṃ saññaṃ pāpuṇāti, yāya nevasaññīnāsaññī nāma hoti, saṅkhārāvasesasamāpattiṃ bhāvetīti vuccati. | 47.As he gives attention to it as “peaceful” in the way already described, [337] he reaches the ultra-subtle absorbed perception in virtue of which he is called “neither percipient nor non-percipient,” and it is said of him that “He develops the attainment with residual formations. ” | |
| Saṅkhārāvasesasamāpattinti accantasukhumabhāvappattasaṅkhāraṃ catutthāruppasamāpattiṃ. | The attainment with residual formations is the fourth immaterial attainment whose formations have reached a state of extreme subtlety. | |
| 287.Idāni yaṃ taṃ evamadhigatāya saññāya vasena nevasaññānāsaññāyatananti vuccati, taṃ atthato dassetuṃ "nevasaññānāsaññāyatananti nevasaññānāsaññāyatanaṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā"ti (vibha. 620) vuttaṃ. | 48.Now, in order to show the meaning of the kind of perception that has been reached, on account of which [this jhāna] is called the “base consisting of neither perception nor non-perception,” it is said: “‘Base consisting of neither perception nor non-perception’: states of consciousness or its concomitants in one who has attained the base consisting of neither perception nor non-perception or in one who has been reborn there or in one who is abiding in bliss there in this present life” (Vibh 263). | |
| Tesu idha samāpannassa cittacetasikā dhammā adhippetā. | Of these, what is intended here is the states of consciousness and its concomitants in one who has attained. | |
| Vacanattho panettha oḷārikāya saññāya abhāvato sukhumāya ca bhāvato nevassa sasampayuttadhammassa jhānassa saññā nāsaññanti nevasaññānāsaññaṃ. | 49.The word meaning here is this: that jhāna with its associated states neither has perception nor has no perception because of the absence of gross perception and the presence of subtle perception, thus it is “neither perception nor non- perception” (n’ eva-saññā-nāsaññaṃ). | |
| Nevasaññānāsaññañca taṃ manāyatanadhammāyatanapariyāpannattā āyatanañcāti nevasaññānāsaññāyatanaṃ. | It is “neither perception nor non-perception” and it is a “base” (āyatana) because it is included in the mind-base (manāyatana) and the mental-object base (dhammāyatana), thus it is the “base consisting of neither perception nor non-perception” (nevasaññānāsaññāyatana). | |
| Atha vā yāyamettha saññā, sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññāti nevasaññānāsaññā. | 50. Or alternatively: the perception here is neither perception, since it is incapable of performing the decisive function of perception, nor yet non- perception, since it is present in a subtle state as a residual formation, thus it is “neither perception nor non-perception.” | |
| Nevasaññānāsaññā ca sā sesadhammānaṃ adhiṭṭhānaṭṭhena āyatanañcāti nevasaññānāsaññāyatanaṃ. | It is “neither perception nor non- perception” and it is a “base” in the sense of a foundation for the other states, thus it is the “base consisting of neither perception nor non-perception. ” | |
| Na kevalañcettha saññāva edisī, atha kho vedanāpi nevavedanānāvedanā, cittampi nevacittaṃnācittaṃ, phassopi nevaphassonāphasso. | And here it is not only perception that is like this, but feeling as well is neither-feeling-nor-non-feeling, consciousness is neither-consciousness-nor- non-consciousness, and contact is neither-contact-nor-non-contact, | |
| Esa nayo sesasampayuttadhammesu. | and the same description applies to the rest of the associated states; | |
| Saññāsīsena panāyaṃ desanā katāti veditabbā. | but it should be understood that this presentation is given in terms of perception. | |
| Pattamakkhanatelappabhutīhi ca upamāhi esa attho vibhāvetabbo. | 51.And the meaning should be illustrated by the similes beginning with the smearing of oil on the bowl. | |
| Sāmaṇero kira telena pattaṃ makkhetvā ṭhapesi, taṃ yāgupānakāle thero pattamāharāti āha. | A novice smeared a bowl with oil, it seems, and laid it aside. When it was time to drink gruel, an elder told him to bring the bowl. | |
| So "patte telamatthi, bhante"ti āha. | He said, “Venerable sir, there is oil in the bowl.” | |
| Tato "āhara, sāmaṇera, telaṃ, nāḷiṃ pūressāmī"ti vutte "natthi, bhante, tela"nti āha. | But then when he was told, “Bring the oil, novice, I shall fill the oil tube,” he replied, “There is no oil, venerable sir.” | |
| Tattha yathā antovutthattā yāguyā saddhiṃ akappiyaṭṭhena "telamatthī"ti hoti. | Herein, just as “There is oil” is in the sense of incompatibility with the gruel because it has been poured into [the bowl] | |
| Nāḷipūraṇādīnaṃ vasena "natthī"ti hoti. | and just as “There is no oil” is in the sense of filling the oil tube, etc., | |
| Evaṃ sāpi saññā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti. | so too this perception is “neither perception” since it is incapable of performing the decisive function of perception and it is “nor non- perception” because it is present in a subtle form as a residual formation. | |
| Kiṃ panettha saññākiccanti? | 52.But in this context what is perception’s function? | |
| Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. | It is the perceiving of the object, and it is the production of dispassion if [that attainment and its object are] made the objective field of insight. | |
| Dahanakiccamiva hi sukhodake tejodhātu sañjānanakiccaṃ pesā paṭuṃ kātuṃ na sakkoti. | But it is not able to make the function of perceiving decisive, as the heat element in tepid11 water is not able to make the function of burning decisive; |
Comm. NT: 11. Sukhodaka—“tepid water”: see Monier Williams’ Sanskrit Dictionary; this meaning of sukha not given in PED. Все комментарии (1) |
| Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. | and it is not able to produce dispassion by treatment of its objective field with insight in the way that perception is in the case of the other attainments. | |
| Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi apica āyasmā sāriputto. | 53.There is in fact no bhikkhu capable of reaching dispassion by comprehension of aggregates connected with the base consisting of neither perception nor non- perception unless he has already done his interpreting with other aggregates (see XX.2f. and XXI.23). And furthermore, when the venerable Sāriputta, | |
| Pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. | or someone very wise and naturally gifted with insight as he was, is able to do so, | |
| Sopi "evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī"ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. | even he has to do it by means of comprehension of groups (XX.2) in this way, “So it seems, these states, not having been, come to be; having come to be, they vanish” (M III 28), and not by means of [actual direct] insight into states one by one as they arise. | |
| Evaṃ sukhumattaṃ gatā esā samāpatti. | Such is the subtlety that this attainment reaches. | |
| Yathā ca pattamakkhanatelūpamāya, evaṃ maggudakūpamāyapi ayamattho vibhāvetabbo. | 54.And this meaning should be illustrated by the simile of the water on the road, as it was by the simile of the oil-smearing on the bowl. | |
| Maggappaṭipannassa kira therassa purato gacchanto sāmaṇero thokaṃ udakaṃ disvā "udakaṃ, bhante, upāhanā omuñcathā"ti āha. | A novice was walking in front of an elder, it seems, who had set out on a journey. He saw a little water and said, “There is water, venerable sir, remove your sandals.” | |
| Tato therena "sace udakamatthi, āhara nhānasāṭikaṃ, nhāyissāmā"ti vutte "natthi, bhante"ti āha. | Then the elder said, “If there is water, bring me the bathing cloth and let us bathe,” but the novice said, “There is none, venerable sir.” | |
| Tattha yathā upāhanatemanamattaṭṭhena "udakamatthī"ti hoti, nhāyanaṭṭhena "natthī"ti hoti. | Herein, just as “There is water” is in the sense of mere wetting of the sandals, and “There is none” is in the sense of bathing, | |
| Evampi sā paṭusaññākiccaṃ kātuṃ asamatthatāya nevasaññā, saṅkhārāvasesasukhumabhāvena vijjamānattā nāsaññā hoti. | so too, this perception is “neither perception” since it is incapable of performing the decisive function of perception, and it is “nor non-perception” because it is present in a subtle form as a residual formation. | |
| Na kevalañca etāheva, aññāhipi anurūpāhi upamāhi esa attho vibhāvetabbo. | 55. And this meaning should be illustrated not only by these similes but by other appropriate ones as well. | |
| Upasampajja viharatīti idaṃ vuttanayamevāti. | Enters upon and dwells in is already explained. | |
| Ayaṃ nevasaññānāsaññāyatanakammaṭṭhāne vitthārakathā. | This is the detailed explanation of the base consisting of neither perception nor non-perception as a meditation subject. | |
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| 288.Asadisarūpo nātho, āruppaṃ yaṃ catubbidhaṃ āha. | 56. Thus has the Peerless Helper told The fourfold immaterial state; | |
| Taṃ iti ñatvā tasmiṃ, pakiṇṇakakathāpi viññeyyā. | To know these general matters too Will not be inappropriate. | |
| 289.Āruppasamāpattiyo hi – | 57. For these immaterial states: | |
| Ārammaṇātikkamato, catassopi bhavantimā; | While reckoned by the surmounting of The object they are four, the wise | |
| Aṅgātikkamametāsaṃ, na icchanti vibhāvino. | Do not admit surmounting of Factors that one can recognize. | |
| Etāsu hi rūpanimittātikkamato paṭhamā, ākāsātikkamato dutiyā, ākāse pavattitaviññāṇātikkamato tatiyā. | 58. Of these [four], the first is due to surmounting signs of materiality, the second is due to surmounting space, the third is due to surmounting the consciousness that occurred with that space as its object, | |
| Ākāse pavattitaviññāṇassa apagamātikkamato catutthīti sabbathā ārammaṇātikkamato catassopi bhavantimā āruppasamāpattiyoti veditabbā. | and the fourth is due to surmounting the disappearance of the consciousness that occurred with that space as its object. So they should be understood as four in number with the surmounting of the object in each case. | |
| Aṅgātikkamaṃ pana etāsaṃ na icchanti paṇḍitā. | But the wise do not admit any surmounting of [jhāna] factors; | |
| Na hi rūpāvacarasamāpattīsu viya etāsu aṅgātikkamo atthi. | for there is no surmounting of factors in them as there is in the case of the fine-material-sphere attainments. | |
| Sabbāsupi hi etāsu upekkhā, cittekaggatāti dve eva jhānaṅgāni honti. | Each one has just the two factors, namely equanimity and unification of mind. | |
| 290.Evaṃ santepi – | 59. That being so: | |
| Suppaṇītatarā honti, pacchimā pacchimā idha; | They progress in refinement; each Is finer than the one before. | |
| Upamā tattha viññeyyā, pāsādatalasāṭikā. | Two figures help to make them known; The cloth lengths, and each palace floor. | |
| Yathā hi catubhūmikassa pāsādassa heṭṭhimatale dibbanaccagītavāditasurabhigandhamālābhojanasayanacchādanādivasena paṇītā pañcakāmaguṇā paccupaṭṭhitā assu. | 60.Suppose there were a four-storied palace: on its first floor the five objects of sense pleasure were provided in a very fine form as divine dancing, singing and music, and perfumes, scents, garlands, food, couches, clothing, etc., | |
| Dutiye tato paṇītatarā. | and on the second they were finer than that, | |
| Tatiye tato paṇītatarā. | and on the third finer still, | |
| Catutthe sabbapaṇītatarā. | and on the fourth they were finest of all; | |
| Tattha kiñcāpi tāni cattāripi pāsādatalāneva, natthi nesaṃ pāsādatalabhāvena viseso. | yet they are still only palace floors, and there is no difference between them in the matter of their state (essence) as palace floors; | |
| Pañcakāmaguṇasamiddhavisesena pana heṭṭhimato heṭṭhimato uparimaṃ uparimaṃ paṇītataraṃ hoti. | it is with the progressive refinement of the five objects of sense pleasure that each one is finer than the one below; | |
| Yathā ca ekāya itthiyā kantitathūlasaṇhasaṇhatarasaṇhatamasuttānaṃ catupalatipaladvipalaekapalasāṭikā assu āyāmena ca vitthārena ca samappamāṇā. | —again suppose there were lengths of cloth of quadruple, triple, double and single thickness, and [made] of thick, thin, thinner, and very thin thread spun by one woman, all the same measure in width and breadth; | |
| Tattha kiñcāpi tā sāṭikā catassopi āyāmato ca vitthārato ca samappamāṇā, natthi tāsaṃ pamāṇato viseso. | now although these lengths of cloth are four in number, yet they measure the same in width and breadth, there is no difference in their measurement; | |
| Sukhasamphassasukhumabhāvamahagghabhāvehi pana purimāya purimāya pacchimā pacchimā paṇītatarā honti, evameva kiñcāpi catūsu etāsu upekkhā, cittekaggatāti etāni dveyeva aṅgāni honti, atha kho bhāvanāvisesena tesaṃ aṅgāni paṇītapaṇītatarabhāvena suppaṇītatarā honti pacchimā pacchimā idhāti veditabbā. | but in softness to the touch, fineness, and costliness each is finer than the one before;— so too, although there are only the two factors in all four [immaterial states], that is to say, equanimity and unification of mind, still each one should be understood as finer than the one before with the progressive refinement of factors due to successful development. | |
| 291.Evaṃ anupubbena paṇītapaṇītā cetā – | 61.And for the fact that each one of them is finer than the last [there is this figure:] | |
| Asucimhi maṇḍape laggo, eko tannissito paro; | One hangs upon a tent that stands On filth; on him another leans. | |
| Añño bahi anissāya, taṃ taṃ nissāya cāparo. | Outside a third not leaning stands, Against the last another leans. | |
| Ṭhito catūhi etehi, purisehi yathākkamaṃ; | Between the four men and these states The correspondence then is shown, | |
| Samānatāya ñātabbā, catassopi vibhāvinā. | And so how each to each relates Can by a man of wit be known. | |
| Tatrāyamatthayojanā – asucimhi kira dese eko maṇḍapo, atheko puriso āgantvā taṃ asuciṃ jigucchamāno taṃ maṇḍapaṃ hatthehi ālambitvā tattha laggo laggito viya aṭṭhāsi. | 62.This is how the meaning should be construed. There was a tent in a dirty place, it seems. Then a man arrived, and being disgusted with the dirt, he rested himself on the tent with his hands and remained as if hung or hanging on to it. | |
| Athāparo āgantvā taṃ maṇḍape laggaṃ purisaṃ nissito. | Then another man came and leant upon the man hanging on to the tent. | |
| Athañño āgantvā cintesi "yo esa maṇḍapalaggo, yo ca tannissito, ubhopete duṭṭhitā. | Then another man came and thought, “The one who is hanging on to the tent and the one who is leaning upon him are both badly off, | |
| Dhuvo ca nesaṃ maṇḍapapapāte pāto, handāhaṃ bahiyeva tiṭṭhāmī"ti. | and if the tent falls they will certainly fall.I think I shall stand outside.” | |
| So tannissitaṃ anissāya bahiyeva aṭṭhāsi. | So instead of leaning upon the one leaning upon the first, he remained outside. | |
| Athāparo āgantvā maṇḍapalaggassa ca tannissitassa ca akhemabhāvaṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya aṭṭhāsi. | Then another arrived, and taking account of the insecurity of the one hanging on to the tent and the one leaning upon him, and fancying that the one standing outside was well placed, he stood leaning upon him. | |
| Tattha asucimhi dese maṇḍapo viya kasiṇugghāṭimākāsaṃ daṭṭhabbaṃ, asucijigucchāya maṇḍapalaggo puriso viya rūpanimittajigucchāya ākāsārammaṇaṃ ākāsānañcāyatanaṃ, maṇḍapalaggaṃ purisaṃ nissito viya ākāsārammaṇaṃ ākāsānañcāyatanaṃ ārabbha pavattaṃ viññāṇañcāyatanaṃ, tesaṃ dvinnampi akhemabhāvaṃ cintetvā anissāya taṃ maṇḍapalaggaṃ bahiṭṭhito viya ākāsānañcāyatanaṃ ārammaṇaṃ akatvā tadabhāvārammaṇaṃ ākiñcaññāyatanaṃ, maṇḍapalaggassa tannissitassa ca akhemataṃ cintetvā bahiṭṭhitañca suṭṭhitoti mantvā taṃ nissāya ṭhito viya viññāṇābhāvasaṅkhāte bahipadese ṭhitaṃ ākiñcaññāyatanaṃ ārabbha pavattaṃ nevasaññānāsaññāyatanaṃ daṭṭhabbaṃ. | 63.Herein, this is how it should be regarded. The space from which the kasiṇa has been removed is like the tent in the dirty place. The [consciousness of the] base consisting of boundless space, which makes space its object owing to disgust with the sign of the fine-material, is like the man who hangs on to the tent owing to disgust with the dirt. The [consciousness of the] base consisting of boundless consciousness, the occurrence of which is contingent upon [the consciousness of] the base consisting of boundless space whose object is space, is like the man who leans upon the man who hangs on to the tent. The [consciousness of the] base consisting of nothingness, which instead of making [the consciousness of the] base consisting of boundless space its object has the non-existence of that as its object, is like the man who, after considering the insecurity of those two, does not lean upon the one hanging on to the tent, but stands outside. The [consciousness of the] base consisting of neither perception nor non-perception, the occurrence of which is contingent upon [the consciousness of] the base consisting of nothingness, which stands in a place outside, in other words, in the non-existence of [the past] consciousness, is like the man who stands leaning upon the last-named, having considered the insecurity of the one hanging on to the tent and the one leaning upon him, and fancying that the one standing outside is well placed. | |
| 292.Evaṃ pavattamānañca – | 64. And while occurring in this way: | |
| Ārammaṇaṃ karoteva, aññābhāvena taṃ idaṃ; | It takes this for its object since There is no other one as good, | |
| Diṭṭhadosampi rājānaṃ, vuttihetu jano yathā. | As men depend upon a king, Whose fault they see, for livelihood. | |
| Idañhi nevasaññānāsaññāyatanaṃ "āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpattī"ti evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññassa ārammaṇassa abhāvā ārammaṇaṃ karoteva. | 65. For although this [consciousness of the] base consisting of neither perception nor non-perception has seen the flaw in the base consisting of nothingness in this way, “This attainment has the base consisting of boundless consciousness as its near enemy,” notwithstanding that fact it takes it as its object in the absence of any other. | |
| Yathā kiṃ? | Like what? | |
| Diṭṭhadosampi rājānaṃ vuttihetu yathā jano. | As men for the sake of livelihood depend on kings whose faults they see. | |
| Yathā hi asaṃyataṃ pharusakāyavacīmanosamācāraṃ kañci sabbadisampatiṃ rājānaṃ "pharusasamācāro aya"nti evaṃ diṭṭhadosampi aññattha vuttiṃ alabhamāno jano vuttihetu nissāya vattati, evaṃ diṭṭhadosampi taṃ ākiñcaññāyatanaṃ aññaṃ ārammaṇaṃ alabhamānamidaṃ nevasaññānāsaññāyatanaṃ ārammaṇaṃ karoteva. | For just as, for the sake of livelihood and because they cannot get a livelihood elsewhere, people put up with some king, ruler of all quarters, who is unrestrained, and harsh in bodily, verbal, and mental behaviour, though they see his faults thus, “He is harshly behaved,” so too the [consciousness of the] base consisting of neither perception nor non-perception takes that base consisting of nothingness as its object in spite of seeing its faults in this way, and it does so since it cannot find another [better] object. | |
| 293.Evaṃ kurumānañca – | 66. | |
| Āruḷho dīghanisseṇiṃ, yathā nisseṇibāhukaṃ; | As one who mounts a lofty stair Leans on its railings for a prop, | |
| Pabbataggañca āruḷho, yathā pabbatamatthakaṃ. | As one who climbs an airy peak Leans on the mountain’s very top, | |
| Yathā vā girimārūḷho, attanoyeva jaṇṇukaṃ; | As one who stands on a crag’s edge Leans for support on his own knees— | |
| Olubbhati tathevetaṃ, jhānamolubbha vattatīti. | Each jhāna rests on that below; For so it is with each of these. | |
| 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 | |
| Āruppaniddeso nāma | called “The Description of the Immaterial States” | |
| Dasamo paricchedo. | The tenth chapter | |