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385.Ñāṇena adhiṭṭhahantoti svāyamete iddhiyā bhūmipādapadabhūte dhamme sampādetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya sace sataṃ icchati "sataṃ homi sataṃ homī"ti parikammaṃ katvā puna abhiññāpādakaṃ jhānaṃ samāpajjitvā vuṭṭhāya adhiṭṭhāti, adhiṭṭhānacittena saheva sataṃ hoti.
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57. 5. He resolves with knowledge (§48): when he has accomplished these things consisting of the planes, bases (roads), steps, and roots, of success (to supernormal power), [387] then he attains jhāna as the basis for direct-knowledge and emerges from it. Then if he wants to become a hundred, he does the preliminary work thus, “Let me become a hundred, let me become a hundred,” after which he again attains jhāna as basis for direct-knowledge, emerges, and resolves. He becomes a hundred simultaneously with the resolving consciousness.
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Sahassādīsupi eseva nayo.
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The same method applies in the case of a thousand, and so on.
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Sace evaṃ na ijjhati puna parikammaṃ katvā dutiyampi samāpajjitvā vuṭṭhāya adhiṭṭhātabbaṃ.
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If he does not succeed in this way, he should do the preliminary work again, and attain, emerge, and resolve a second time.
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Saṃyuttaṭṭhakathāyaṃ hi ekavāraṃ dvevāraṃ samāpajjituṃ vaṭṭatīti vuttaṃ.
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For it is said in the Saṃyutta Commentary that it is allowable to attain once, or twice.
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Tattha pādakajjhānacittaṃ nimittārammaṇaṃ.
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58. Herein, the basic-jhāna consciousness has the sign as its object;
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Parikammacittāni satārammaṇāni vā sahassārammaṇāni vā, tāni ca kho vaṇṇavasena, no paṇṇattivasena.
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but the preliminary-work consciousnesses have the hundred as their object or the thousand as their object. And these latter are objects as appearances, not as concepts.
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Adhiṭṭhānacittampi tatheva satārammaṇaṃ vā sahassārammaṇaṃ vā.
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The resolving consciousness has likewise the hundred as its object or the thousand as its object.
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Taṃ pubbe vuttaṃ appanācittamiva gotrabhuanantaraṃ ekameva uppajjati rūpāvacaracatutthajjhānikaṃ.
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That arises once only, next to change-of-lineage [consciousness], as in the case of absorption consciousness already described (IV.78), and it is fine-material-sphere consciousness belonging to the fourth jhāna.
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