| пали | Thanissaro bhikkhu - english
|
Комментарии |
|
9.Ekaṃ samayaṃ bhagavā nātike viharati giñjakāvasathe.
|
On one occasion the Blessed One was staying near Nādika in the Brick Hall.
|
|
|
Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
|
Then Ven. Sandha went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
|
|
|
Ekamantaṃ nisinnaṃ kho āyasmantaṃ saddhaṃ bhagavā etadavoca –
|
As he was sitting there, the Blessed One said to him,
|
|
|
"Ājānīyajhāyitaṃ kho, saddha, jhāya; mā khaḷuṅkajhāyitaṃ [ājānīyajjhāyitaṃ kho saddha jhāyatha, mā khaḷuṅkajjhāyitaṃ (sī. pī.)].
|
“Sandha, practice the absorption [jhāna] of a thoroughbred horse, not the absorption of an unbroken colt.
|
|
|
Kathañca, khaḷuṅkajhāyitaṃ hoti?
|
And how is an unbroken colt absorbed?
|
|
|
Assakhaḷuṅko hi, saddha, doṇiyā baddho [bandho (syā. ka.)] 'yavasaṃ yavasa'nti jhāyati.
|
“An unbroken colt, tied to the feeding trough, is absorbed with the thought, ‘Barley grain! Barley grain!’
|
|
|
Taṃ kissa hetu?
|
Why is that?
|
|
|
Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṃ hoti – 'kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ [kammassāhaṃ (ka.)] paṭikaromī'ti.
|
Because as he is tied to the feeding trough, the thought does not occur to him, ‘I wonder what task the trainer will have me do today? What should I do in response?’
|
|
|
So doṇiyā baddho 'yavasaṃ yavasa'nti jhāyati.
|
Tied to the feeding trough, he is simply absorbed with the thought, ‘Barley grain! Barley grain!’
|
|
|
Evamevaṃ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti.
|
“In the same way, there are cases where an unbroken colt of a man, having gone to the wilderness, to the foot of a tree, or to an empty dwelling, dwells with his awareness overcome by sensual passion, obsessed with sensual passion.
|
|
|
So kāmarāgaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, byāpādapariyuṭṭhitena cetasā viharati… thinamiddhapariyuṭṭhitena cetasā viharati… uddhaccakukkuccapariyuṭṭhitena cetasā viharati… vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti.
|
He does not discern the escape, as it has come to be, from sensual passion once it has arisen. Making that sensual passion the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it. “He dwells with his awareness overcome by ill will…sloth & drowsiness… restlessness & anxiety…uncertainty, obsessed with uncertainty. He does not discern the escape, as it has come to be, from uncertainty once it has arisen.
|
|
|
So vicikicchaṃyeva antaraṃ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati.
|
Making that uncertainty the focal point, he absorbs himself with it, besorbs, resorbs, & supersorbs himself with it.
|
|
|
So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya jhāyati.
|
“He is absorbed dependent on earth… liquid… fire… wind… the sphere of the infinitude of space… the sphere of the infinitude of consciousness… the sphere of nothingness… the sphere of neither perception nor non-perception… this world… the next world… whatever is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect.
|
|
|
Evaṃ kho, saddha, purisakhaḷuṅkajhāyitaṃ hoti.
|
That is how an unbroken colt of a man is absorbed.
|
|
|
"Kathañca, saddha, ājānīyajhāyitaṃ hoti?
|
“And how is a thoroughbred absorbed?
|
|
|
Bhadro hi, saddha, assājānīyo doṇiyā baddho na 'yavasaṃ yavasa'nti jhāyati.
|
An excellent thoroughbred horse tied to the feeding trough, is not absorbed with the thought, ‘Barley grain! Barley grain!’
|
|
|
Taṃ kissa hetu?
|
Why is that?
|
|
|
Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṃ hoti – 'kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī'ti.
|
Because as he is tied to the feeding trough, the thought occurs to him, ‘I wonder what task the trainer will have me do today? What should I do in response?’
|
|
|
So doṇiyā baddho na 'yavasaṃ yavasa'nti jhāyati.
|
Tied to the feeding trough, he is not absorbed with the thought, ‘Barley grain! Barley grain!’
|
|
|
Bhadro hi, saddha, assājānīyo yathā iṇaṃ yathā bandhaṃ yathā jāniṃ yathā kaliṃ evaṃ patodassa ajjhoharaṇaṃ samanupassati.
|
The excellent thoroughbred horse regards the feel of the spur as a debt, an imprisonment, a loss, a piece of bad luck.
|
|
|
Evamevaṃ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, na byāpādapariyuṭṭhitena cetasā viharati… na thinamiddhapariyuṭṭhitena cetasā viharati… na uddhaccakukkuccapariyuṭṭhitena cetasā viharati… na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti.
|
“In the same way, an excellent thoroughbred of a man, having gone to the wilderness, to the foot of a tree, or to an empty dwelling, dwells with his awareness not overcome by sensual passion, not obsessed with sensual passion. He discerns the escape, as it has come to be, from sensual passion once it has arisen. “He dwells with his awareness not overcome by ill will… sloth & drowsiness… restlessness & anxiety… uncertainty, obsessed with uncertainty. He discerns the escape, as it has come to be, from uncertainty once it has arisen.
|
|
|
So neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana.
|
“He is absorbed dependent neither on earth, liquid, heat, wind, the sphere of the infinitude of space, the sphere of the infinitude of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, this world, the next world, nor on whatever is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect—and yet he is absorbed.
|
|
|
Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –
|
And to this excellent thoroughbred of a man, absorbed in this way, the gods, together with Indra, the Brahmās, & Pajāpati, pay homage even from afar:
|
|
|
"Namo te purisājañña, namo te purisuttama;
|
‘Homage to you, O thoroughbred man. Homage to you, O superlative man—
|
|
|
Yassa te nābhijānāma, yampi nissāya jhāyasī"ti.
|
you of whom we don’t know even what it is dependent on which you’re absorbed.’ ”
|
|
|
Evaṃ vutte āyasmā saddho bhagavantaṃ etadavoca – "kathaṃ jhāyī pana, bhante, bhadro purisājānīyo [purisājānīyo jhāyati, so (sī. syā. pī.), purisājānīyo, so (ka.)] neva pathaviṃ nissāya jhāyati, na āpaṃ nissāya jhāyati, na tejaṃ nissāya jhāyati, na vāyaṃ nissāya jhāyati, na ākāsānañcāyatanaṃ nissāya jhāyati, na viññāṇañcāyatanaṃ nissāya jhāyati, na ākiñcaññāyatanaṃ nissāya jhāyati, na nevasaññānāsaññāyatanaṃ nissāya jhāyati, na idhalokaṃ nissāya jhāyati, na paralokaṃ nissāya jhāyati, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana?
|
When this was said, Ven. Sandha said to the Blessed One, “But in what way, lord, is the excellent thoroughbred of a man absorbed when he is absorbed dependent neither on earth, liquid, heat, wind, the sphere of the infinitude of space, the sphere of the infinitude of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, this world, the next world, nor on whatever is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect—and yet he is absorbed, so that to this excellent thoroughbred of a man,
|
|
|
Kathaṃ jhāyiñca pana, bhante, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –
|
absorbed in this way, the gods, together with Indra, the Brahmās, & Pajāpati, pay homage even from afar:
|
|
|
"Namo te purisājañña, namo te purisuttama;
|
‘Homage to you, O thoroughbred man. Homage to you, O superlative man—
|
|
|
Yassa te nābhijānāma, yampi nissāya jhāyasī"ti.
|
you of whom we don’t know even what it is dependent on which you’re absorbed.’ ”
|
|
|
"Idha, saddha, bhadrassa purisājānīyassa pathaviyaṃ pathavisaññā vibhūtā hoti, āpasmiṃ āposaññā vibhūtā hoti, tejasmiṃ tejosaññā vibhūtā hoti, vāyasmiṃ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tatrāpi saññā vibhūtā hoti.
|
“There is the case, Sandha, where for an excellent thoroughbred of a man the perception of earth with regard to earth has ceased to exist; the perception of liquid with regard to liquid… the perception of fire with regard to fire… the perception of wind with regard to wind… the perception of the sphere of the infinitude of space with regard to the sphere of the infinitude of space… the perception of the sphere of the infinitude of consciousness with regard to the sphere of the infinitude of consciousness… the perception of the sphere of nothingness with regard to the sphere of nothingness… the perception of the sphere of neither perception nor non-perception with regard to the sphere of neither perception nor non-perception… the perception of this world with regard to this world… the next world with regard to the next world… and whatever is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect: the perception of that has ceased to exist.
|
|
|
Evaṃ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṃ nissāya jhāyati - pe - yampidaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tampi nissāya na jhāyati; jhāyati ca pana.
|
“Absorbed in this way, the excellent thoroughbred of a man is absorbed dependent neither on earth, liquid, fire, wind, the sphere of the infinitude of space, the sphere of the infinitude of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, this world, the next world, nor on whatever is seen, heard, sensed, cognized, attained, sought after, or pondered by the intellect—and yet he is absorbed.
|
|
|
Evaṃ jhāyiñca pana, saddha, bhadraṃ purisājānīyaṃ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti –
|
And to this excellent thoroughbred of a man, absorbed in this way, the gods, together with Indra, the Brahmās, & Pajāpati, pay homage even from afar:
|
|
|
"Namo te purisājañña, namo te purisuttama;
|
‘Homage to you, O thoroughbred man. Homage to you, O superlative man—
|
|
|
Yassa te nābhijānāma, yampi nissāya jhāyasī"ti. navamaṃ;
|
you of whom we don’t know even what it is dependent on which you’re absorbed.’ ”
|
|