| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
Польза собранности ума Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 362.Yaṃ pana vuttaṃ "samādhibhāvanāya ko ānisaṃso"ti, tattha diṭṭhadhammasukhavihārādipañcavidho samādhibhāvanāya ānisaṃso. | 120. The question, (viii) what are the benefits of the development of concentration? was also asked, however (III.1). Herein, the benefits of the development of concentration are fivefold, as a blissful abiding here and now, and so on. | |
| Tathā hi ye arahanto khīṇāsavā samāpajjitvā ekaggacittā sukhaṃ divasaṃ viharissāmāti samādhiṃ bhāventi, tesaṃ appanāsamādhibhāvanā diṭṭhadhammasukhavihārānisaṃsā hoti. | For the development of absorption concentration provides the benefit of a blissful abiding here and now for the Arahants with cankers destroyed who develop concentration, thinking, “We shall attain and dwell with unified mind for a whole day.” | |
| Tenāha bhagavā "na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. | Hence the Blessed One said: “But, Cunda, it is not these that are called effacement in the Noble Ones’ discipline; | |
| Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccantī"ti (ma. ni. 1.82). | these are called blissful abidings in the Noble Ones’ discipline” (M I 40). | |
| Sekkhaputhujjanānaṃ samāpattito vuṭṭhāya samāhitena cittena vipassissāmāti bhāvayataṃ vipassanāya padaṭṭhānattā appanāsamādhibhāvanāpi sambādhe okāsādhigamanayena upacārasamādhibhāvanāpi vipassanānisaṃsā hoti. | 121. When ordinary people and trainers develop it, thinking, “After emerging, we shall exercise insight with concentrated consciousness,” the development of absorption concentration provides them with the benefit of insight by serving as the proximate cause for insight, and so too does access concentration as a method of arriving at wide open [conditions] in crowded [circumstances].45 |
Comm. NT: 45. This is an allusion to M I 179, etc.
Все комментарии (1) |
| Tenāha bhagavā "samādhiṃ, bhikkhave, bhāvetha. | Hence the Blessed One said: “Bhikkhus, develop concentration; | |
| Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī"ti (saṃ. ni. 3.5). | a bhikkhu who is concentrated understands correctly” (S III 13). | |
| Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya ekopi hutvā bahudhā hotīti vuttanayā abhiññāyo patthento nibbattenti, tesaṃ sati sati āyatane abhiññāpadaṭṭhānattā appanāsamādhibhāvanā abhiññānisaṃsā hoti. | 122. But when they have already produced the eight attainments and then, aspiring to the kinds of direct-knowledge described in the way beginning, “Having been one, he becomes many” (XII.2), they produce them by entering upon jhāna as the basis for direct-knowledge and emerging from it, then the development of absorption concentration provides for them the benefit of the kinds of direct-knowledge, since it becomes the proximate cause for the kinds of direct-knowledge whenever there is an occasion. | |
| Tenāha bhagavā – "so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane"ti (ma. ni. 3.158; a. ni. 3.102). | Hence the Blessed One said: “He attains the ability to be a witness, through realization by direct-knowledge, of any state realizable by direct-knowledge to which his mind inclines, whenever there is an occasion” (M III 96; A I 254). | |
| Ye aparihīnajjhānā brahmaloke nibbattissāmāti brahmalokūpapattiṃ patthentā apatthayamānā vāpi puthujjanā samādhito na parihāyanti, tesaṃ bhavavisesāvahattā appanāsamādhibhāvanā bhavavisesānisaṃsā hoti. | 123. When ordinary people have not lost their jhāna, and they aspire to rebirth in the Brahmā-world thus, “Let us be reborn in the Brahmā-world,” or even though they do not make the actual aspiration, then the development of absorption concentration provides them with the benefits of an improved form of existence since it ensures that for them. | |
| Tenāha bhagavā – "paṭhamaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti. | Hence the Blessed One said: “Where do they reappear after developing the first jhāna limitedly? | |
| Brahmapārisajjānaṃ devānaṃ sahabyataṃ upapajjantī"tiādi (vibha. 1024). | They reappear in the company of the deities of Brahmā’s Retinue” (Vibh 424), and so on. | |
| Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva. | And even the development of access concentration ensures an improved form of existence in the happy destinies of the sensual sphere. | |
| Ye pana ariyā aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā satta divasāni acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmāti samādhiṃ bhāventi, tesaṃ appanāsamādhibhāvanā nirodhānisaṃsā hoti. | 124. But when Noble Ones who have already produced the eight attainments develop concentration, thinking, “We shall enter upon the attainment of cessation, and by being without consciousness for seven days we shall abide in bliss here and now by reaching the cessation that is Nibbāna,” then the development of absorption concentration provides for them the benefit of cessation. | |
| Tenāha – "soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa"nti (paṭi. ma. 1.34). | Hence it is said: “Understanding as mastery owing to … sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration, is knowledge of the attainment of cessation” (Paṭis I 97; see Ch. XXIII, 18f.). | |
| Evamayaṃ diṭṭhadhammasukhavihārādi pañcavidho samādhibhāvanāya ānisaṃso – | 125. That is how this benefit of the development of concentration is fivefold as a blissful abiding here and now, and so on. | |
| "Tasmā nekānisaṃsamhi, kilesamalasodhane; | It cleans defiling stains’ pollution,46 And brings rewards past calculation. |
Comm. NT: 46. Sūdana—“cleaning”: not in PED. See title of Majjhima Nikāya Commentary. Another reading here is sodhana. Все комментарии (1) |
| Samādhibhāvanāyoge, nappamajjeyya paṇḍito"ti. | So wise men fail not in devotion To the pursuit of concentration. | |
| 363.Ettāvatā ca "sīle patiṭṭhāya naro sapañño"ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge samādhipi paridīpito hoti. | 126. And at this point in the Path of Purification, which is taught under the headings of virtue, concentration and understanding in the stanza, “When a wise man, established well in virtue …,” concentration has been fully explained. | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Samādhiniddeso nāma | concluding “The Description of Concentration” | |
| Ekādasamo paricchedo. | The eleventh chapter | |
| 364.Paṭhamo sīlaniddeso. | ||
| Dutiyo dhutaṅganiddeso;. | ||
| Tatiyo kammaṭṭhānaggahaṇaniddeso. | ||
| Catuttho pathavīkasiṇaniddeso. | ||
| Pañcamo sesakasiṇaniddeso. | ||
| Chaṭṭho asubhaniddeso. | ||
| Sattamo chaanussatiniddeso. | ||
| Aṭṭhamo sesānussatiniddeso. | ||
| Navamo brahmavihāraniddeso. | ||
| Dasamo āruppaniddeso. | ||
| Paṭikkūlasaññādhātuvavatthānadvayaniddeso ekādasamoti. | ||
| Visuddhimaggassa paṭhamo bhāgo niṭṭhito. |