| пали | khantibalo - русский
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Cittacetasikānaṃ samaṃ avisāravasena sampiṇḍentassa viya ādhānaṃ samādhānaṃ.
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Avisāralakkhaṇo hi samādhi, sampiṇḍanaraso ca.
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Sammā avikkhipanavasena ādhānaṃ samādhānaṃ.
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Avikkhepalakkhaṇo vā hi samādhi, vikkhepaviddhaṃsanaraso cāti.
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Svāyaṃ yasmā ekārammaṇe cittassa ṭhitihetu, tasmā "ṭhapananti vuttaṃ hotī"ti āha.
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Tathā hesa "cittassa ṭhiti saṇṭhiti avaṭṭhitī"ti (dha. sa. 15) niddiṭṭho.
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Ekārammaṇaggahaṇañcettha samādhissa santānaṭṭhitibhāvadassanatthaṃ.
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Tathā hissa aṭṭhakathāyaṃ dīpacciṭṭhiti nidassitā.
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Ānubhāvenāti balena, paccayabhāvenāti attho.
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Avikkhipamānāti na vikkhipamānā vūpasamamānā.
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Upasamapaccupaṭṭhāno hi samādhi.
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Etenassa vikkhepapaṭipakkhataṃ dasseti.
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Avippakiṇṇāti avisaṭā.
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Etena avisāralakkhaṇataṃ.
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39.Avikkhepalakkhaṇaṃ nāma samādhissa āveṇiko sabhāvo, na tenassa koci vibhāgo labbhatīti āha "avikkhepalakkhaṇena tāva ekavidho"ti.
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The characteristic of non-distraction is the individual essence peculiar to concentration. Hence no analysis of it is possible, which is why he said: ‘It is of one kind with the characteristic of non-distraction’”
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Sampayuttadhamme ārammaṇe appento viya pavattatīti vitakko appanā.
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Applied thought that occurs as though absorbing (appento) associated states in the object is absorption (appanā).
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Tathā hi so "appanā byappanā"ti (dha. sa. 7) niddiṭṭho.
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Accordingly it is described as ‘absorption, absorbing (appanā vyappanā)’ (M III 73).
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Tappamukhatāvasena pana sabbasmiṃ mahaggatānuttare jhānadhamme "appanā"ti aṭṭhakathāvohāro.
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Now since that is the most important, the usage of the Commentaries is to call all exalted and unsurpassed jhāna states ‘absorption’ [as well as the applied thought itself],
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Tathā tassa anuppattiṭṭhānabhūte parittajhāne upacāravohāro.
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and likewise to apply the term of common usage ‘access’ to the limited [i.e. sense-sphere] jhāna that heralds the arising of the former,
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Gāmādīnaṃ samīpaṭṭhāne gāmūpacārādisamaññā viyāti āha "upacārappanāvasena duvidho"ti.
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just as the term ‘village access,’ etc. is applied to the neighbourhood of a village”
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Idha pana samādhivasena veditabbaṃ.
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Lujjanapalujjanaṭṭhena lokoti vuccati vaṭṭaṃ, tappariyāpannatāya loke niyutto, tattha vā viditoti lokiyo.
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“The round (vaṭṭa, see XVII.298) [including fine-material and immaterial heavens] is called the world (loka) because of its crumbling (lujjana) and disintegrating (palujjana). ‘Mundane’ (lokiya) means connected with the world because of being included in it or found there.
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Tattha apariyāpannatāya lokato uttaro uttiṇṇoti lokuttaro.
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‘Supramundane’ (lokuttara) means beyond the world, excepted from it, because of not being included in it [through being associated with Nibbāna]
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Kāmañcettha lokiyasamādhi bhāvetabbabhāvena gayhati, ubhayaṃ pana ekajjhaṃ gahetvā tato itaraṃ niddhāretuṃ "lokiyalokuttaravasena duvidho"ti vuttaṃ.
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Sappītikanippītikavasenāti saha pītiyā vattatīti sappītiko, pītisampayutto.
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Natthi etassa pītīti nippītiko, pītivippayutto.
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Tesaṃ vasena.
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Sukhena saha ekuppādādibhāvaṃ gatoti sukhasahagato, sukhasampayuttoti attho.
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Upekkhāsahagatepi eseva nayo.
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Upekkhāti cettha adukkhamasukhavedanā adhippetā.
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Neither-painful-nor-pleasant feeling is intended here by ‘equanimity’ (upekkhā, lit, onlooking);
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Sā hi sukhadukkhākārapavattiṃ upekkhati majjhattākārasaṇṭhitattā.
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for it ‘looks on’ (upekkhati) at the occurrence of [bodily] pleasure and pain by maintaining the neutral (central) mode
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Sukhasahagata-padena cettha sappītiko, nippītikekadeso ca saṅgahito, upekkhāsahagata-padena pana nippītikekadesovāti ayametesaṃ padānaṃ viseso.
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