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Сфера отсутствия чего бы то ни было Палийский оригинал
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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. |