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english - Nyanamoli thera |
русский - khantibalo |
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216.Kathaṃ bhāvito ca, bhikkhave, ānāpānassati samādhīti ettha tāva kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā.
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And how developed, bhikkhus, how practiced much, is concentration through mindfulness of breathing: here in the first place how is a question showing desire to explain in detail the development of concentration through mindfulness of breathing in its various forms.
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Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ.
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Developed, bhikkhus, … is concentration through mindfulness of breathing: this shows the thing that is being asked about out of desire to explain it in its various forms.
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Kathaṃ bahulīkato - pe - vūpasametīti etthāpi eseva nayo.
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How practiced much … as soon as they arise?: here too the same explanation applies.
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Tattha bhāvitoti uppādito vaḍḍhito vā.
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147. Herein, developed means aroused or increased,
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Здесь развитие означает зарождение или увеличение.
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Ānāpānassatisamādhīti ānāpānapariggāhikāya satiyā saddhiṃ sampayutto samādhi.
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concentration through mindfulness of breathing (lit. “breathing-mindfulness concentration”) is either concentration associated with mindfulness that discerns breathing,
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Собранность ума через памятование о дыхании является или собранностью связанной с памятованием, которое постигает дыхание
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Ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi.
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or it is concentration on mindfulness of breathing.
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либо это собирание ума на памятовании о дыхании.
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Bahulīkatoti punappunaṃ kato.
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Practiced much: practiced again and again.
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"Много практикуют" - практикуют снова и снова.
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Santoceva paṇīto cāti santo ceva paṇīto ceva.
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148. Both peaceful and sublime (santo c’ eva paṇīto ca): it is peaceful in both ways and sublime in both ways;
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Ubhayattha eva saddena niyamo veditabbo.
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the two words should each be understood as governed by the word “both” (eva).
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Kiṃ vuttaṃ hoti?
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What is meant?
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Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca, oḷārikārammaṇattā pana paṭikkūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā apaṇīto vā, atha kho ārammaṇasantatāyapi santo vūpasanto nibbuto, paṭivedhasaṅkhātaaṅgasantatāyapi.
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Unlike foulness, which as a meditation subject is peaceful and sublime only by penetration, but is neither (n’ eva) peaceful nor sublime in its object since its object [in the learning stage] is gross, and [after that] its object is repulsiveness—unlike that, this is not unpeaceful or unsublime in any way, but on the contrary it is peaceful, stilled and quiet both on account of the peacefulness of its object and on account of the peacefulness of that one of its factors called penetration.
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Ārammaṇapaṇītatāyapi paṇīto atittikaro, aṅgapaṇītatāyapīti.
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And it is sublime, something one cannot have enough of, both on account of the sublimeness of its object and on [268] account of the sublimeness of the aforesaid factor.
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Tena vuttaṃ "santo ceva paṇīto cā"ti.
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Hence it is called “both peaceful and sublime.”
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