Гл. 4. Третий уровень поглощённости

Опубликовано khantibalo от 5 февраля, 2019 - 14:04

Конспект

Способ вхождения здесь тот же: сначала следует хорошо освоить второй уровень и обрести 5 видов мастерства. После выхода со 2 уровня поглощённости следует провести пересмотр следующим образом: "этому достижению угрожает близость рассуждения и изучения, и также восторг является грубым фактором". Практикующий устремляется к достижению более спокойного третьего уровня. Выйдя со второго уровня он с памятованием и осознанностью пересматривает его факторы, считая восторг грубым, а счастье и однонаправленность умиротворёнными.

Для этого он снова настраивается на представление выбранного предмета медитации. 

Традиционная формула в словаре

Метафора в ДН2

На 3 уровне поглощённости фактор восторга отсутствует, а факторы счастья и однонаправленности присутствуют. Его затухание аналогично преодолению (оставлению) рассуждения и изучения.

Это состояние характеризуется безмятежным наблюдением. Термин "безмятежное наблюдение" используется в 10 разных контекстах (факторы постижения, возвышенные состояния и т.п.), но здесь он означает именно безмятежное наблюдение, относящееся к поглощённости ума. В Абхидхамме оно трактуется как беспристрастное отношение даже к высшему блаженству.

Безмятежное наблюдение присутствует и на предыдущих уровнях, однако там его затеняет рассуждение и прочее. Здесь же оно вполне очевидно.

Памятование и осознанность упомянуты в формуле, потому что они не дают уму вернутся к восторгу (2 уровень). Эти факторы присутствуют и на предыдущих уровнях - без них недостижимо даже сосредоточение доступа, но там их функция не очевидна. Здесь же они играют крайне важную роль.

Счастье здесь испытывается умственным телом, но после выхода из состояния поглощённости это счастье будет воздействовать и на физическое тело.

Благородные хвалят его за памятование и осознанность, благодаря которым при наличии счастья он не влеком к нему.

 

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english Nyanamoli thera
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Tatiyajjhānakathā ¶
82. Evamadhigate pana tasmimpi vuttanayeneva pañcahākārehi ciṇṇavasinā hutvā paguṇadutiyajjhānato vuṭṭhāya "ayaṃ samāpatti āsannavitakkavicārapaccatthikā, 'yadeva tattha pītigataṃ cetaso uppilāvitaṃ, etenetaṃ oḷārikaṃ akkhāyatī'ti (dī. ni. 1.96) vuttāya pītiyā oḷārikattā aṅgadubbalā"ti ca tattha dosaṃ disvā tatiyajjhānaṃ santato manasikaritvā dutiyajjhāne nikantiṃ pariyādāya tatiyādhigamāya yogo kātabbo. 151.Once this has been obtained in this way, and he has mastery in the five ways already described, then on emerging from the now familiar second jhāna he can regard the flaws in it thus: “This attainment is threatened by the nearness of applied and sustained thought; ‘Whatever there is in it of happiness, of mental excitement, proclaims its grossness’ (D I 37), and its factors are weakened by the grossness of the happiness so expressed.” He can bring the third jhāna to mind as quieter and so end his attachment to the second jhāna and set about doing what is needed for attaining the third.
Athassa yadā dutiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato pīti oḷārikato upaṭṭhāti, sukhañceva ekaggatā ca santato upaṭṭhāti. 152. When he has emerged from the second jhāna [159] happiness appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while bliss and unification appear peaceful.
Tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ "pathavī pathavī"ti punappunaṃ manasikaroto "idāni tatiyajjhānaṃ uppajjissatī"ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. Then as he brings that same sign to mind as “earth, earth” again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] “now the third jhāna will arise,” there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum.
Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni javanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ tatiyajjhānikaṃ, sesāni vuttanayeneva kāmāvacarānīti. After that, either four or five impulsions impel on that same object, the last one of which is an impulsion of the fine-material sphere belonging to the third jhāna. The rest are of the kinds already stated (§74).
Ettāvatā ca panesa pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti, tatiyaṃ jhānaṃ upasampajja viharatīti (dī. ni. 1.230; dha. sa. 163). [THE THIRD JHĀNA] 153. And at this point, “With the fading away of happiness as well he dwells in equanimity, and mindful and fully aware, he feels bliss with his body; he enters upon and dwells in the third jhāna, on account of which the Noble Ones announce: ‘He dwells in bliss who has equanimity and is mindful’ (Vibh 245),
Evamanena ekaṅgavippahīnaṃ duvaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ tatiyaṃ jhānaṃ adhigataṃ hoti pathavīkasiṇaṃ. ¶ and so he has attained the third jhāna, which abandons one factor, possesses two factors, is good in three ways, possesses ten characteristics, and is of the earth kasiṇa. ¶
83. Tattha pītiyā ca virāgāti virāgo nāma vuttappakārāya pītiyā jigucchanaṃ vā samatikkamo vā. 154.Herein, with the fading away of happiness as well (pītiyā ca virāgā): fading away is distaste for, or surmounting of, happiness of the kind already described.
Ubhinnaṃ pana antarā casaddo sampiṇḍanattho, so vūpasamaṃ vā sampiṇḍeti vitakkavicārānaṃ vūpasamaṃ vā. But the words “as well” (ca) between the two [words pītiyā and virāgā] have the meaning of a conjunction;44 they conjoin [to them] either the word “stilling” or the expression “the stilling of applied and sustained thought” [in the description of the second jhāna].
Tattha yadā vūpasamameva sampiṇḍeti, tadā "pītiyā ca virāgā kiñca bhiyyo vūpasamā cā"ti evaṃ yojanā veditabbā. Herein, when taken as conjoining “stilling” the construction to be understood is “with the fading away and, what is more, with the stilling, of happiness.”
Imissā ca yojanāya virāgo jigucchanattho hoti, tasmā "pītiyā jigucchanā ca vūpasamā cā"ti ayamattho daṭṭhabbo. With this construction “fading away” has the meaning of distaste; so the meaning can be regarded as “with distaste for, and with the stilling of, happiness.”
Yadā pana vitakkavicāravūpasamaṃ sampiṇḍeti, tadā "pītiyā ca virāgā, kiñca bhiyyo vitakkavicārānañca vūpasamā"ti evaṃ yojanā veditabbā. But when taken as conjoining the words “stilling of applied and sustained thought,” then the construction to be understood is “with the fading of happiness and, further, with the stilling of applied and sustained thought.”
Imissā ca yojanāya virāgo samatikkamanattho hoti, tasmā "pītiyā ca samatikkamā vitakkavicārānañca vūpasamā"ti ayamattho daṭṭhabbo. ¶ With this construction “fading away” has the meaning of surmounting; so this meaning can be regarded as “with the surmounting of happiness and with the stilling of applied and sustained thought. ” ¶
Kāmañcete vitakkavicārā dutiyajjhāneyeva vūpasantā, imassa pana jhānassa maggaparidīpanatthaṃ vaṇṇabhaṇanatthañcetaṃ vuttaṃ. 155. Of course, applied and sustained thought have already been stilled in the second jhāna, too. However, this is said in order to show the path to this third jhāna and in order to recommend it.
Vitakkavicārānañca vūpasamāti hi vutte idaṃ paññāyati, nūna vitakkavicāravūpasamo maggo imassa jhānassāti. For when “with the stilling of applied and sustained thought” is said, it is declared that the path to this jhāna is necessarily by the stilling of applied and sustained thought.
Yathā ca tatiye ariyamagge appahīnānampi sakkāyadiṭṭhādīnaṃ "pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā"ti (dī. ni. 1.373; ma. ni. 2.133; saṃ. ni. 5.184; a. ni. 3.88) evaṃ pahānaṃ vuccamānaṃ vaṇṇabhaṇanaṃ hoti, tadadhigamāya ussukkānaṃ ussāhajanakaṃ, evameva idha avūpasantānampi vitakkavicārānaṃ vūpasamo vuccamāno vaṇṇabhaṇanaṃ hoti. And just as, although mistaken view of individuality, etc., are not abandoned in the attaining of the third noble path [but in the first], yet when it is recommended by describing their abandonment thus, “With the abandoning of the five lower fetters” (A I 232), [160] then it awakens eagerness in those trying to attain that third noble path— so too, when the stilling of applied and sustained thought is mentioned, though they are not actually stilled here [but in the second], this is a recommendation.
Tenāyamattho vutto "pītiyā ca samatikkamā vitakkavicārānañca vūpasamā"ti. ¶ Hence the meaning expressed is this: “With the surmounting of happiness and with the stilling of applied and sustained thought. ” ¶
84. Upekkhako ca viharatīti ettha upapattito ikkhatīti upekkhā. 156. He dwells in equanimity: it watches [things] as they arise (UPApattito IKKHATI), thus it is equanimity (upekkhā—or onlooking);
Samaṃ passati, apakkhapatitā hutvā passatīti attho. it sees fairly, sees without partiality (a-pakkha-patita), is the meaning.
Tāya visadāya vipulāya thāmagatāya samannāgatattā tatiyajjhānasamaṅgī upekkhakoti vuccati. ¶ A possessor of the third jhāna is said to “dwell in equanimity” since he possesses equanimity that is clear, abundant and sound. ¶
Upekkhā pana dasavidhā hoti chaḷaṅgupekkhā, brahmavihārupekkhā, bojjhaṅgupekkhā, vīriyupekkhā, saṅkhārupekkhā, vedanupekkhā, vipassanupekkhā, tatramajjhattupekkhā, jhānupekkhā, pārisuddhupekkhāti. ¶ Equanimity is of ten kinds; six-factored equanimity, equanimity as a divine abiding, equanimity as an enlightenment factor, equanimity of energy, equanimity about formations, equanimity as a feeling, equanimity about insight, equanimity as specific neutrality, equanimity of jhāna and equanimity of purification. ¶
Tattha yā "idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti, na dummano, upekkhako ca viharati sato sampajāno"ti (a. ni. 6.1) evamāgatā khīṇāsavassa chasu dvāresu iṭṭhāniṭṭhachaḷārammaṇāpāthe parisuddhapakatibhāvāvijahanākārabhūtā upekkhā, ayaṃ chaḷaṅgupekkhā nāma. ¶ 157. Herein, six factored equanimity is a name for the equanimity in one whose cankers are destroyed. It is the mode of non-abandonment of the natural state of purity when desirable or undesirable objects of the six kinds come into focus in the six doors described thus: “Here a bhikkhu whose cankers are destroyed is neither glad nor sad on seeing a visible object with the eye: he dwells in equanimity, mindful and fully aware” (A III 279). ¶
Yā pana "upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī"ti (dī. ni. 1.556; ma. ni. 1.77) evamāgatā sattesu majjhattākārabhūtā upekkhā, ayaṃ brahmavihārupekkhā nāma. ¶ 158. Equanimity as a divine abiding is a name for equanimity consisting in the mode of neutrality towards beings described thus: “He dwells intent upon one quarter with his heart endued with equanimity” (D I 251). ¶
Yā "upekkhāsambojjhaṅgaṃ bhāveti vivekanissita"nti (ma. ni. 1.27) evamāgatā sahajātadhammānaṃ majjhattākārabhūtā upekkhā, ayaṃ bojjhaṅgupekkhā nāma. ¶ 159. Equanimity as an enlightenment factor is a name for equanimity consisting in the mode of neutrality in conascent states described thus: “He develops the equanimity enlightenment factor depending on relinquishment” (M I 11). ¶
Yā pana "kālenakālaṃ upekkhānimittaṃ manasikarotī"ti (a. ni. 3.103) evamāgatā anaccāraddhanātisithilavīriyasaṅkhātā upekkhā, ayaṃ vīriyupekkhā nāma. ¶ 160. Equanimity of energy is a name for the equanimity otherwise known as neither over-strenuous nor over-lax energy described thus: “From time to time he brings to mind the sign of equanimity” (A I 257). ¶
Yā "kati saṅkhārupekkhā samathavasena uppajjanti, kati saṅkhārupekkhā vipassanāvasena uppajjanti. Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjantī"ti (paṭi. ma. 1.57) evamāgatā nīvaraṇādipaṭisaṅkhāsantiṭṭhanā gahaṇe majjhattabhūtā upekkhā, ayaṃ saṅkhārupekkhā nāma. ¶ 161. Equanimity about formations is a name for equanimity consisting in neutrality about apprehending reflexion and composure regarding the hindrances, etc., described thus: “How many kinds of equanimity about formations arise through concentration? How many kinds of equanimity about formations arise through insight? Eight kinds of equanimity about formations arise through concentration. Ten kinds of equanimity about formations arise through insight”45 (Paṭis I 64). [161] ¶
Yā pana "yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagata"nti (dha. sa. 150) evamāgatā adukkhamasukhasaññitā upekkhā, ayaṃ vedanupekkhā nāma. ¶ 162. Equanimity as a feeling is a name for the equanimity known as neither- pain-nor-pleasure described thus: “On the occasion on which a sense-sphere profitable consciousness has arisen accompanied by equanimity” (Dhs §156). ¶
Yā "yadatthi yaṃ bhūtaṃ, taṃ pajahati, upekkhaṃ paṭilabhatī"ti (ma. ni. 3.71; a. ni. 7.55) evamāgatā vicinane majjhattabhūtā upekkhā, ayaṃ vipassanupekkhā nāma. ¶ 163. Equanimity about insight is a name for equanimity consisting in neutrality about investigation described thus: “What exists, what has become, that he abandons, and he obtains equanimity” (M II 264–65, A IV 70f). ¶
Yā pana chandādīsu yevāpanakesu āgatā sahajātānaṃ samavāhitabhūtā upekkhā, ayaṃ tatramajjhattupekkhā nāma. ¶ 164. Equanimity as specific neutrality is a name for equanimity consisting in the equal efficiency of conascent states; it is contained among the “or-whatever states” beginning with zeal (XIV.133; Dhs-a 132). ¶
Yā "upekkhako ca viharatī"ti (dī. ni. 1.230; dha. sa. 163) evamāgatā aggasukhepi tasmiṃ apakkhapātajananī upekkhā, ayaṃ jhānupekkhā nāma. ¶ 165. Equanimity of jhāna is a name for equanimity producing impartiality towards even the highest bliss described thus: “He dwells in equanimity” (Vibh 245). ¶
Yā pana "upekkhāsatipārisuddhiṃ catutthaṃ jhāna"nti (dī. ni. 1.232; dha. sa. 165) evamāgatā sabbapaccanīkaparisuddhā paccanīkavūpasamanepi abyāpārabhūtā upekkhā, ayaṃ pārisuddhupekkhā nāma. ¶ 166. Purifying equanimity is a name for equanimity purified of all opposition, and so consisting in uninterestedness in stilling opposition described thus: “The fourth jhāna, which … has mindfulness purified by equanimity” (Vibh 245). ¶
Tatra chaḷaṅgupekkhā ca brahmavihārupekkhā ca bojjhaṅgupekkhā ca tatramajjhattupekkhā ca jhānupekkhā ca pārisuddhupekkhā ca atthato ekā, tatramajjhattupekkhāva hoti. 167. Herein, six-factored equanimity, equanimity as a divine abiding, equanimity as an enlightenment factor, equanimity as specific neutrality, equanimity of jhāna and purifying equanimity are one in meaning, that is, equanimity as specific neutrality.
Tena tena avatthābhedena panassā ayaṃ bhedo. Their difference, however, is one of position,46
Ekassāpi sato sattassa kumārayuvatherasenāpatirājādivasena bhedo viya. like the difference in a single being as a boy, a youth, an adult, a general, a king, and so on.
Tasmā tāsu yattha chaḷaṅgupekkhā, na tattha bojjhaṅgupekkhādayo. Therefore of these it should be understood that equanimity as an enlightenment factor, etc., are not found where there is six-factored equanimity;
Yattha vā pana bojjhaṅgupekkhā, na tattha chaḷaṅgupekkhādayo hontīti veditabbā. ¶ or that six-factored equanimity, etc., are not found where there is equanimity as an enlightenment factor. ¶
Yathā cetāsamatthato ekībhāvo, evaṃ saṅkhārupekkhā vipassanupekkhānampi. And just as these have one meaning, so also equanimity about formations and equanimity about insight have one meaning too;
Paññā eva hi sā kiccavasena dvidhā bhinnā. for they are simply understanding classed in these two ways according to function.
Yathā hi purisassa sāyaṃ gehaṃ paviṭṭhaṃ sappaṃ ajapadadaṇḍaṃ gahetvā pariyesamānassa taṃ thusakoṭṭhake nipannaṃ disvā "sappo nu kho, no"ti avalokentassa sovattikattayaṃ disvā nibbematikassa "sappo, na sappo"ti vicinane majjhattatā hoti, evameva yā āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattatā uppajjati, ayaṃ vipassanupekkhā nāma. 168. Just as, when a man has seen a snake go into his house in the evening and has hunted for it with a forked stick, and then when he has seen it lying in the grain store and has looked to discover whether it is actually a snake or not, and then by seeing three marks47 has no more doubt, and so there is neutrality in him about further investigating whether or not it is a snake, [162] so too, when a man has begun insight, and he sees with insight knowledge the three characteristics, then there is neutrality in him about further investigating the impermanence, etc., of formations, and that neutrality is called equanimity about insight.
Yathā pana tassa purisassa ajapadadaṇḍena gāḷhaṃ sappaṃ gahetvā "kiṃ tāhaṃ imaṃ sappaṃ aviheṭhento attānañca iminā aḍaṃsāpento muñceyya"nti muñcanākārameva pariyesato gahaṇe majjhattatā hoti. 169. But just as, when the man has caught hold of the snake securely with the forked stick and thinks, “How shall I get rid of the snake without hurting it or getting bitten by it?” then as he is seeking only the way to get rid of it, there is neutrality in him about the catching hold of it,
Evameva yā lakkhaṇattayassa diṭṭhattā āditte viya tayo bhave passato saṅkhāraggahaṇe majjhattatā, ayaṃ saṅkhārupekkhā nāma. so too, when a man, through seeking the three characteristics, sees the three kinds of becoming as if burning, then there is neutrality in him about catching hold of formations, and that neutrality is called equanimity about formations.
Iti vipassanupekkhāya siddhāya saṅkhārupekkhāpi siddhāva hoti. 170. So when equanimity about insight is established, equanimity about formations is established too.
Iminā panesā vicinanaggahaṇesu majjhattasaṅkhātena kiccena dvidhā bhinnāti. But it is divided into two in this way according to function, in other words, according to neutrality about investigating and about catching hold.
Vīriyupekkhā pana vedanupekkhā ca aññamaññañca avasesāhi ca atthato bhinnā evāti. ¶ Equanimity of energy and equanimity as feeling are different both from each other and from the rest. ¶
Iti imāsu upekkhāsu jhānupekkhā idhādhippetā. 171. So, of these kinds of equanimity, it is equanimity of jhāna that is intended here.
Sā majjhattalakkhaṇā, anābhogarasā, abyāpārapaccupaṭṭhānā, pītivirāgapadaṭṭhānāti. That has the characteristic of neutrality. Its function is to be unconcerned. It is manifested as uninterestedness. Its proximate cause is the fading away of happiness.
Etthāha, nanu cāyamatthato tatramajjhattupekkhāva hoti, sā ca paṭhamadutiyajjhānesupi atthi. Here it may be said: Is this not simply equanimity as specific neutrality in the meaning? And that exists in the first and second jhānas as well;
Tasmā tatrāpi upekkhako ca viharatīti evamayaṃ vattabbā siyā, sā kasmā na vuttāti. so this clause, “He dwells in equanimity,” ought to be stated of those also. Why is it not?
Aparibyattakiccato. —[It may be replied:] Because its function is unevident there
Aparibyattañhi tassā tattha kiccaṃ vitakkādīhi abhibhūtattā. since it is overshadowed by applied thought and the rest.
Idha panāyaṃ vitakkavicārapītīhi anabhibhūtattā ukkhittasirā viya hutvā paribyattakiccā jātā, tasmā vuttāti. ¶ But it appears here with a quite evident function, with head erect, as it were, because it is not overshadowed by applied thought and sustained thought and happiness. That is why it is stated here. ¶
Niṭṭhitā upekkhako ca viharatīti etassa ¶ “He dwells in equanimity” - ¶
Sabbaso atthavaṇṇanā. ¶ the commentary on the meaning of the clause is thus completed in all its aspects. ¶
85. Idāni sato ca sampajānoti ettha saratīti sato. 172. Now, as to mindful and fully aware: here, he remembers (sarati), thus he is mindful (sata).
Sampajānātīti sampajāno. He has full awareness (sampajānāti), thus he is fully aware (sampajāna).
Puggalena sati ca sampajaññañca vuttaṃ. This is mindfulness and full awareness stated as personal attributes.
Tattha saraṇalakkhaṇā sati, asammussanarasā, ārakkhapaccupaṭṭhānā. Herein, mindfulness has the characteristic of remembering. Its function is not to forget. It is manifested as guarding.
Asammohalakkhaṇaṃ sampajaññaṃ, tīraṇarasaṃ, pavicayapaccupaṭṭhānaṃ. ¶ Full awareness has the characteristic of non-confusion. Its function is to investigate (judge). It is manifested as scrutiny. ¶
Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi. 173. Herein, although this mindfulness and this full awareness exist in the earlier jhānas as well—
Muṭṭhasatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā. for one who is forgetful and not fully aware does not attain even access, let alone absorption—
Oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ. yet, because of the [comparative] grossness of those jhānas, the mind’s going is easy [there], like that of a man on [level] ground, and so the functions of mindfulness and full awareness are not evident in them.
Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ. But it is only stated here because the subtlety of this jhāna, which is due to the abandoning of the gross factors, requires that the mind’s going always includes the functions of mindfulness and full awareness, like that of a man on a razor’s edge.
Kiñca bhiyyo, yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punadeva dhenuṃ upagacchati, evamidaṃ tatiyajjhānasukhaṃ pītito apanītaṃ, taṃ satisampajaññārakkhena arakkhiyamānaṃ punadeva pītiṃ upagaccheyya, pītisampayuttameva siyā. 174.What is more, just as a calf that follows a cow returns to the cow when taken away from her if not prevented, so too, when this third jhāna is led away from happiness, it would return to happiness if not prevented by mindfulness and full awareness, and would rejoin happiness.
Sukhe vāpi sattā sārajjanti, idañca atimadhuraṃ sukhaṃ, tato paraṃ sukhābhāvā. And besides, beings are greedy for bliss, and this kind of bliss is exceedingly sweet since there is none greater.
Satisampajaññānubhāvena panettha sukhe asārajjanā hoti, no aññathāti imampi atthavisesaṃ dassetuṃ idamidheva vuttanti veditabbaṃ. ¶ But here there is non-greed for the bliss owing to the influence of the mindfulness and full awareness, not for any other reason. And so it should also be understood that it is stated only here in order to emphasize this meaning too. ¶
Idāni sukhañca kāyena paṭisaṃvedetīti ettha kiñcāpi tatiyajjhānasamaṅgino sukhapaṭisaṃvedanābhogo natthi. 175. Now, as to the clause he feels bliss with his body: here, although in one actually possessed of the third jhāna there is no concern about feeling bliss,
Evaṃ santepi yasmā tassa nāmakāyena sampayuttaṃ sukhaṃ. nevertheless he would feel the bliss associated with his mental body,
Yaṃ vā taṃ nāmakāyasampayuttaṃ sukhaṃ, taṃsamuṭṭhānenassa yasmā atipaṇītena rūpena rūpakāyo phuṭo, yassa phuṭattā jhānā vuṭṭhitopi sukhaṃ paṭisaṃvedeyya. and after emerging from the jhāna he would also feel bliss since his material body would have been affected by the exceedingly superior matter originated by that bliss associated with the mental body. 48
Tasmā etamatthaṃ dassento sukhañca kāyena paṭisaṃvedetīti āha. ¶ It is in order to point to this meaning that the words “he feels bliss with his body” are said. ¶
86. Idāni yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārīti ettha yaṃjhānahetu yaṃjhānakāraṇā taṃ tatiyajjhānasamaṅgipuggalaṃ buddhādayo ariyā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti pakāsenti, pasaṃsantīti adhippāyo. 176. Now, as to the clause, that … on account of which the Noble Ones announce: He dwells in bliss who has equanimity and is mindful: here it is the jhāna, on account of which as cause, on account of which as reason, the Noble Ones, that is to say, the Enlightened Ones, etc., “announce, teach, declare, establish, reveal, expound, explain, clarify” (Vibh 259) that person who possesses the third jhāna—they praise, is what is intended.
Kinti? Why?
Upekkhako satimā sukhavihārīti. Because “he dwells in bliss who has equanimity and is mindful.
Taṃ tatiyaṃ jhānaṃ upasampajja viharatīti evamettha yojanā veditabbā. ¶ He enters upon and dwells in that third jhāna” (taṃ … tatiyaṃ jhānaṃ upasampajja viharati) is how the construction should be understood here. ¶
Kasmā pana taṃ te evaṃ pasaṃsantīti? But why do they praise him thus?
Pasaṃsārahato. Because he is worthy of praise.
Ayañhi yasmā atimadhurasukhe sukhapāramippattepi tatiyajjhāne upekkhako, na tattha sukhābhisaṅgena ākaḍḍhiyati. 177. For this man is worthy of praise since he has equanimity towards the third jhāna though it possesses exceedingly sweet bliss and has reached the perfection of bliss, and he is not drawn towards it by a liking for the bliss,
Yathā ca pīti na uppajjati, evaṃ upaṭṭhitasatitāya satimā. Yasmā ca ariyakantaṃ ariyajanasevitameva ca asaṃkiliṭṭhaṃ sukhaṃ nāmakāyena paṭisaṃvedeti, tasmā pasaṃsāraho hoti. and he is mindful with the mindfulness established in order to prevent the arising of happiness, and he feels with his mental body the undefiled bliss beloved of Noble Ones, cultivated by Noble Ones.
Iti pasaṃsārahato naṃ ariyā te evaṃ pasaṃsāhetubhūte guṇe pakāsento "upekkhako satimā sukhavihārī"ti evaṃ pasaṃsantīti veditabbaṃ. ¶ Because he is worthy of praise in this way, it should be understood, Noble Ones praise him with the words, “He dwells in bliss who has equanimity and is mindful,” thus declaring the special qualities that are worthy of praise. ¶
Tatiyanti gaṇanānupubbatā tatiyaṃ, idaṃ tatiyaṃ samāpajjatītipi tatiyaṃ. Third: it is the third in the numerical series; and it is third because it is entered upon third.
Yaṃ pana vuttaṃ "ekaṅgavippahīnaṃ duvaṅgasamannāgata"nti, ettha pītiyā pahānavasena ekaṅgavippahīnatā veditabbā. 178. Then it was said, which abandons one factor, possesses two factors (§153): here the abandoning of the one factor should be understood as the abandoning of happiness.
Sā panesā dutiyajjhānassa vitakkavicārā viya appanākkhaṇeyeva pahīyati. But that is abandoned only at the moment of absorption, as applied thought and sustained thought are at that of the second jhāna;
Tena nassa sā pahānaṅganti vuccati. hence it is called its factor of abandoning.
Sukhaṃ cittekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā. 179. The possession of the two factors should be understood as the arising of the two, namely, bliss and unification.
Tasmā yaṃ vibhaṅge "jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā"ti (vibha. 591) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ. So when it is said in the Vibhaṅga, “‘Jhāna’: equanimity, mindfulness, full awareness, bliss, unification of mind” (Vibh 260), this is said figuratively in order to show that jhāna with its equipment.
Ṭhapetvā pana upekkhāsatisampajaññāni nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena duvaṅgikamevetaṃ hoti. But, excepting the equanimity and mindfulness and full awareness, this jhāna has literally only two factors qua factors that have attained to the characteristic of lighting (see §119),
Yathāha – "katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti, sukhaṃ cittassekaggatā"ti (dha. sa. 163; vibha. 624). according as it is said, “What is the jhāna of two factors on that occasion? It is bliss and unification of mind” (Vibh 264).
Sesaṃ paṭhamajjhāne vuttanayameva. The rest is as in the case of the first jhāna.
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Редакция перевода от 09.02.2019 22:52