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english - Nyanamoli thera |
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412.Evaṃ passitukāmena pana ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā "tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa"nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ.
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95. Now, a clansman who is a beginner and wants to see in this way should make sure that the jhāna, which has a kasiṇa as its object and is the basis for direct-knowledge, is made in all ways susceptible of his guidance. Then one of these three kasiṇas, that is to say, the fire kasiṇa, white kasiṇa, [428] or light kasiṇa, should be brought to the neighbourhood [of the arising of divine-eye knowledge].
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Upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ.
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He should make this access jhāna his resort and stop there to extend [the kasiṇa];
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Na tattha appanā uppādetabbāti adhippāyo.
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the intention is that absorption should not be aroused here;
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Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ.
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for if he does induce absorption, the [kasiṇa] will become the support for basic jhāna, but not for the [direct-knowledge] preliminary work.
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Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ.
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The light kasiṇa is the best of the three.
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Tasmā taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā upacārabhūmiyaṃyeva ṭhatvā vaḍḍhetabbaṃ.
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So either that, or one of the others, should be worked up in the way stated in the Description of the Kasiṇas, and it should be stopped at the level of access and extended there.
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Vaḍḍhanānayopi cassa tattha vuttanayeneva veditabbo.
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And the method for extending it should be understood in the way already described there too.
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