Гл. 10. Сфера безграничного пространства

Опубликовано khantibalo от 6 марта, 2019 - 16:34

Конспект

Практикующий принимается за развитие нематериальных достижений, наблюдая опасность в материальном согласно МН60, где говорится, что из-за материального возникают войны, ссоры и раздоры, в нематериальном состоянии они отсутствуют. Кроме того, он наблюдает опасность материального тела, заключающуюся в подверженности болезням. Для вхождения в эти состояния практикующий входит в поглощённость четвёртого уровня с помощью любой из 9 (из 10 касин).

Хотя 4 поглощённостью он уже преодолел грубую материю, он также хочет преодолеть материальнось самой касины, поскольку она является аналогом грубой материи.

Выйдя из уже хорошо освоенного 4 уровня поглощённости он видит опасность в том, что предметом этого состояния является материальное, его ближним врагом является радость и грубость по сравнению с нематериальными состояниями.

Тогда он направляет внимание на сферу безграничного пространства, считая её умиротворённой. Распространив касину на весь мировой элемент или сколько желаемо, он устраняет материальность касины, направляя внимание на охватываемое ей пространство как "пространство" или "пространство безгранично".

В процессе многократного направления внимания подавляются помехи, памятование устанавливается и ум входит в сосредоточение доступа, а в дальнейшем - в полную поглощённость.

Стандартная формула сферы безграничного пространства приводится в ДН16 и др.:

краткое объяснение:
"Выйдя за пределы распознавания материи" означает оставление всех умственных состояний, относящихся к тонкоматериальному миру.
"Избавившись от распознавания раздражения" и "не обращая внимания на распознавание многообразия" означает избавление и отсутствие внимания ко всем умственным состояниям и умственным факторам тонкоматериального мира.

подробнее:
Здесь поглощённость материального мира называется материей. Под выходом за пределы понимается затухание и прекращение распознавания материи, называемого поглощённостью, а также предметов, с помощью которых она достигается.

Это преодоление невозможно для того, у кого не затухла алчность в отношении этих распознаваний.

Преодоление распознавания раздражения дано здесь в качестве рекомендации этого состояния для возбуждения интереса к нему, потому что оно уже преодолено на предыдущих уровнях поглощённости. Либо смысл в том, что развитие этого состояния приводит к устранению страсти по отношению к материальному.

"Не обращая внимания на распознавание многообразия" - либо на распознавания, чьей сферой является разнообразие, либо на само многообразие распознаваний.

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english Nyanamoli thera
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Paṭhamāruppavaṇṇanā ¶ [(1) THE BASE CONSISTING OF BOUNDLESS SPACE] ¶
275. Brahmavihārānantaraṃ uddiṭṭhesu pana catūsu āruppesu ākāsānañcāyatanaṃ tāva bhāvetukāmo "dissante kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādā, natthi kho panetaṃ sabbaso āruppeti. ¶ 1. [326] Now, as to the four immaterial states mentioned next to the divine abidings (III.105), one who wants firstly to develop the base consisting of boundless space sees in gross physical matter danger through the wielding of sticks, etc., because of the words: “‘It is in virtue of matter that wielding of sticks, wielding of knives, quarrels, brawls and disputes takes place; but that does not exist at all in the immaterial state,’ ¶
So iti paṭisaṅkhāya rūpānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hotī"ti (ma. ni. 2.103) vacanato etesaṃ daṇḍādānādīnañceva cakkhusotarogādīnañca ābādhasahassānaṃ vasena karajarūpe ādīnavaṃ disvā tassa samatikkamāya ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ catutthajjhānaṃ uppādeti. ¶ and in this expectation he enters upon the way to dispassion for only material things, for the fading and cessation of only those” (M I 410); and he sees danger in it too through the thousand afflictions beginning with eye disease. So, in order to surmount that, he enters upon the fourth jhāna in any one of the nine kasiṇas beginning with the earth kasiṇa and omitting the limited-space kasiṇa. ¶
Tassa kiñcāpi rūpāvacaracatutthajjhānavasena karajarūpaṃ atikkantaṃ hoti, atha kho kasiṇarūpampi yasmā tappaṭibhāgameva, tasmā tampi samatikkamitukāmo hoti. 2.Now, although he has already surmounted gross physical matter by means of the fourth jhāna of the fine-material sphere, nevertheless he still wants also to surmount the kasiṇa materiality since it is the counterpart of the former.
Kathaṃ? How does he do this?
Yathā ahibhīruko puriso araññe sappena anubaddho vegena palāyitvā palātaṭṭhāne lekhācittaṃ tālapaṇṇaṃ vā valliṃ vā rajjuṃ vā phalitāya vā pana pathaviyā phalitantaraṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti. 3.Suppose a timid man is pursued by a snake in a forest and flees from it as fast as he can, then if he sees in the place he has fled to a palm leaf with a streak painted on it or a creeper or a rope or a crack in the ground, he is fearful, anxious and will not even look at it.
Yathā ca anatthakārinā veripurisena saddhiṃ ekagāme vasamāno puriso tena vadhabandhagehajhāpanādīhi upadduto aññaṃ gāmaṃ vasanatthāya gantvā tatrāpi verinā samānarūpasaddasamudācāraṃ purisaṃ disvā bhāyateva uttasateva, neva naṃ dakkhitukāmo hoti. ¶ Suppose again a man is living in the same village as a hostile man who ill-uses him and on being threatened by him with a flogging and the burning down of his house, he goes away to live in another village, then if he meets another man there of similar appearance, voice and manner, he is fearful, anxious and will not even look at him. ¶
Tatridaṃ opammasaṃsandanaṃ – tesaṃ hi purisānaṃ ahinā verinā vā upaddutakālo viya bhikkhuno ārammaṇavasena karajarūpasamaṅgikālo. 4.Here is the application of the similes. The time when the bhikkhu has the gross physical matter as his object is like the time when the men were respectively threatened by the snake and by the enemy.
Tesaṃ vegena palāyanaaññagāmagamanāni viya bhikkhuno rūpāvacaracatutthajjhānavasena karajarūpasamatikkamanakālo. The time when the bhikkhu surmounts the gross physical matter by means of the fourth jhāna of the fine- material sphere is like the first man’s fleeing as fast as he can and the other man’s going away to another village.
Tesaṃ palātaṭṭhāne ca aññagāme ca lekhācittatālapaṇṇādīni ceva verisadisaṃ purisañca disvā bhayasantāsaadassanakāmatā viya bhikkhuno kasiṇarūpampi tappaṭibhāgameva idanti sallakkhetvā tampi samatikkamitukāmatā. The bhikkhu’s observing that even the matter of the kasiṇa is the counterpart of that gross physical matter and his wanting to surmount that also is like the first man’s seeing in the place he had fled to the palm leaf with a streak painted on it, etc., and the other man’s seeing the man who resembled the enemy in the village he had left, and their unwillingness to look owing to fear and anxiety.
Sūkarābhihatasunakhapisācabhīrukādikāpi cettha upamā veditabbā. ¶ And here the similes of the dog attacked by a boar and that of the pisāca goblin and the timid man1 should be understood too. ¶
276. Evaṃ so tasmā catutthajjhānassa ārammaṇabhūtā kasiṇarūpā nibbijja pakkamitukāmo pañcahākārehi ciṇṇavasī hutvā paguṇarūpāvacaracatutthajjhānato vuṭṭhāya tasmiṃ jhāne "imaṃ mayā nibbiṇṇaṃ rūpaṃ ārammaṇaṃ karotī"ti ca, "āsannasomanassapaccatthika"nti ca, "santavimokkhato oḷārika"nti ca ādīnavaṃ passati. 5. So when he has thus become disgusted with (dispassionate towards) the kasiṇa materiality, the object of the fourth jhāna, and wants to get away from it, he achieves mastery in the five ways. Then on emerging from the now familiar fourth jhāna of the fine-material sphere, he sees the danger in that jhāna in this way: “This makes its object the materiality with which I have become disgusted,” and “It has joy as its near enemy,” and “It is grosser than the peaceful liberations.”
Aṅgoḷārikatā panettha natthi. There is, however, no [comparative] grossness of factors here [as in the case of the four fine-material jhānas];
Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti. ¶ for the immaterial states have the same two factors as this fine-material [jhāna]. ¶
So tattha evaṃ ādīnavaṃ disvā nikantiṃ pariyādāya ākāsānañcāyatanaṃ santato anantato manasikaritvā cakkavāḷapariyantaṃ vā yattakaṃ icchati tattakaṃ vā kasiṇaṃ pattharitvā tena phuṭṭhokāsaṃ "ākāso ākāso"ti vā, "ananto ākāso"ti vā manasikaronto ugghāṭeti kasiṇaṃ. 6. When he has seen the danger in that [fine-material fourth jhāna] jhāna in this way and has ended his attachment to it, he gives his attention to the base consisting of boundless space as peaceful. Then, when he has spread out the kasiṇa to the limit of the world-sphere, or as far as he likes, he removes the kasiṇa [materiality] by giving his attention to the space touched by it, [regarding that] as “space” or “boundless space. ”
Ugghāṭento hi neva kilañjaṃ viya saṃvelleti, na kapālato pūvaṃ viya uddharati, kevalaṃ pana taṃ neva āvajjeti, na manasi karoti, na paccavekkhati, anāvajjento amanasikaronto apaccavekkhanto ca aññadatthu tena phuṭṭhokāsaṃ "ākāso ākāso"ti manasikaronto kasiṇaṃ ugghāṭeti nāma. 7.When he is removing it, he neither folds it up like a mat nor withdraws it like a cake from a tin. It is simply that he does not advert to it or give attention to it or review it; it is when he neither adverts to it nor gives attention to it nor reviews it, but gives his attention exclusively to the space touched by it, [regarding that] as “space, space,” that he is said to “remove the kasiṇa. ”
Kasiṇampi ugghāṭiyamānaṃ neva ubbaṭṭati na vivaṭṭati, kevalaṃ imassa amanasikārañca "ākāso ākāso"ti manasikārañca paṭicca ugghāṭitaṃ nāma hoti, kasiṇugghāṭimākāsamattaṃ paññāyati. 8.And when the kasiṇa is being removed, it does not roll up or roll away. It is simply that it is called “removed” on account of his non-attention to it, his attention being given to “space, space. ” This is conceptualized as the mere space left by the removal of the kasiṇa [materiality].
Kasiṇugghāṭimākāsanti vā kasiṇaphuṭṭhokāsoti vā kasiṇavivittākāsanti vā sabbametaṃ ekameva. ¶ Whether it is called “space left by the removal of the kasiṇa” or “space touched by the kasiṇa” or “space secluded from the kasiṇa,” it is all the same. ¶
So taṃ kasiṇugghāṭimākāsanimittaṃ "ākāso ākāso"ti punappunaṃ āvajjeti, takkāhataṃ vitakkāhataṃ karoti. 9.He adverts again and again to the sign of the space left by the removal of the kasiṇa [328] as “space, space,” and strikes at it with thought and applied thought.
Tassevaṃ punappunaṃ āvajjayato takkāhataṃ vitakkāhataṃ karoto nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. As he adverts to it again and again and strikes at it with thought and applied thought, the hindrances are suppressed, mindfulness is established and his mind becomes concentrated in access.
So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. He cultivates that sign again and again, develops and repeatedly practices it.
Tassevaṃ punappunaṃ āvajjayato manasikaroto pathavīkasiṇādīsu rūpāvacaracittaṃ viya ākāse ākāsānañcāyatanacittaṃ appeti. 10. As he again and again adverts to it and gives attention to it in this way, consciousness belonging to the base consisting of boundless space arises in absorption with the space [as its object], as the consciousness belonging to the fine-material sphere did in the case of the earth kasiṇa, and so on.
Idhāpi hi purimabhāge tīṇi cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. And here too in the prior stage there are either three or four sensual-sphere impulsions associated with equanimous feeling,
Catutthaṃ pañcamaṃ vā arūpāvacaraṃ. while the fourth or the fifth is of the immaterial sphere.
Sesaṃ pathavīkasiṇe vuttanayameva. ¶ The rest is the same as in the case of the earth kasiṇa (IV.74). ¶
Ayaṃ pana viseso, evaṃ uppanne arūpāvacaracitte so bhikkhu yathā nāma yānapputoḷi kumbhimukhādīnaṃ aññataraṃ nīlapilotikāya vā pītalohitodātādīnaṃ vā aññatarāya pilotikāya bandhitvā pekkhamāno puriso vātavegena vā aññena vā kenaci apanītāya pilotikāya ākāsaṃyeva pekkhamāno tiṭṭheyya, evameva pubbe kasiṇamaṇḍalaṃ jhānacakkhunā pekkhamāno viharitvā "ākāso ākāso"ti iminā parikammamanasikārena sahasā apanīte tasmiṃ nimitte ākāsaññeva pekkhamāno viharati. 11.There is, however, this difference. When the immaterial-sphere conscious- ness has arisen in this way, the bhikkhu, who has been formerly looking at the kasiṇa disk with the jhāna eye finds himself looking at only space after that sign has been abruptly removed by the attention given in the preliminary work thus “space, space. ” He is like a man who has plugged an opening in a [covered] vehicle, a sack or a pot2 with a piece of blue rag or with a piece of rag of some such colour as yellow, red or white and is looking at that, and then when the rag is removed by the force of the wind or by some other agency, he finds himself looking at space.
Ettāvatā cesa "sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharatī"ti vuccati (vibha. 508; dī. ni. 2.129). ¶ 12.And at this point it is said: “With the complete surmounting (samatikkamā) of perceptions of matter, with the disappearance of perceptions of resistance, with non-attention to perceptions of variety, [aware of] ‘unbounded space,’ he enters upon and dwells in the base consisting of boundless space” (Vibh 245). ¶
277. Tattha sabbasoti sabbākārena, sabbāsaṃ vā anavasesānanti attho. 13. Herein, complete is in all aspects or of all [perceptions]; without exception, is the meaning.
Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Of perceptions of matter: both (a) of the fine-material jhānas mentioned [here] under the heading of “perception,” and (b) of those things that are their object.
Rūpāvacarajjhānampi hi rūpanti vuccati "rūpī rūpāni passatī"tiādīsu (dī. ni. 2.129), tassa ārammaṇampi "bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī"tiādīsu (dī. ni. 2.173), tasmā idha rūpe saññā rūpasaññāti evaṃ saññāsīsena vuttarūpāvacarajjhānassetaṃ adhivacanaṃ. For (a) the jhāna of the fine-material sphere is called “matter” in such passages as “Possessed of visible matter he sees instances of matter” (D II 70; M II 12), and (b) it is its object too [that is called “matter”] in such passages as “He sees instances of visible matter externally … fair and ugly” (D II 110; M II 13).3 Consequently, here the words “perception of matter” (rūpa-saññā—lit. “matter-perceptions”), in the sense of “perceptions about matter,” are used (a) for fine-material jhāna stated thus under the headings of “perceptions.”
Rūpaṃ saññā assāti rūpasaññaṃ. [Also] (b) it has the label (saññā) “matter” (rūpa), thus it (the jhāna’s object) is “labelled matter” (rūpa-saññā);
Rūpaṃ assa nāmanti vuttaṃ hoti. what is meant is that “matter” is its name.
Pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ adhivacananti veditabbaṃ. So it should be understood that this is also a term for (b) what is classed as the earth kasiṇa, etc., which is the object of that [jhāna].4 [329]
Samatikkamāti virāgā nirodhā ca. 14.With the surmounting: with the fading away and with the cessation.
Kiṃ vuttaṃ hoti? What is meant?
Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetuñceva nirodhahetuñca ākāsānañcāyatanaṃ upasampajja viharati. With the fading away and with the cessation, both because of the fading away and because of the cessation, either in all aspects or without exception, of these perceptions of matter, reckoned as jhāna, which number fifteen with the [five each of the] profitable, resultant and functional,5 and also of these things labelled matter, reckoned as objects [of those perceptions], which number nine with the earth kasiṇa, etc., (§1) he enters upon and dwells in the base consisting of boundless space.
Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti. ¶ For he cannot enter upon and dwell in that without completely surmounting perceptions of matter. ¶
Tattha yasmā ārammaṇe avirattassa saññāsamatikkamo na hoti, samatikkantāsu ca saññāsu ārammaṇaṃ samatikkantameva hoti. 15.Herein, there is no surmounting of these perceptions in one whose greed for the object [of those perceptions] has not faded away; and when the perceptions have been surmounted, their objects have been surmounted as well.
Tasmā ārammaṇasamatikkamaṃ avatvā "tattha katamā rūpasaññā ? That is why in the Vibhaṅga only the surmounting of the perceptions and not that of the objects is mentioned as follows: “Herein, what are perceptions of matter?
Rūpāvacarasamāpattiṃ samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti rūpasaññāyo. They are the perception, perceiving, perceivedness, in one who has attained a fine- material-sphere attainment or in one who has been reborn there or in one who is abiding in bliss there in this present life. These are what are called perceptions of matter.
Imā rūpasaññāyo atikkanto hoti vītikkanto samatikkanto. These perceptions of matter are passed, surpassed, surmounted.
Tena vuccati sabbaso rūpasaññānaṃ samatikkamā"ti (vibha. 602) evaṃ vibhaṅge saññānaṃyeva samatikkamo vutto. Hence, ‘With the complete surmounting of perceptions of matter’ is said” (Vibh 261).
Yasmā pana ārammaṇasamatikkamena pattabbā etā samāpattiyo, na ekasmiññeva ārammaṇe paṭhamajjhānādīni viya. ¶ Because these attainments have to be reached by surmounting the object; they are not to be reached by retaining the same object as in the first and subsequent jhānas. ¶
Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā. ¶ [Threrefore] But this commentary should be understood to deal also with the surmounting of the object. ¶
278. Paṭighasaññānaṃ atthaṅgamāti cakkhādīnaṃ vatthūnaṃ rūpādīnaṃ ārammaṇānañca paṭighātena samuppannā saññā paṭighasaññā. 16. With the disappearance of perceptions of resistance: perceptions of resistance are perceptions arisen through the impact of the physical base consisting of the eye, etc., and the respective objects consisting of visible objects etc.;
Rūpasaññādīnaṃ etamadhivacanaṃ. and this is a term for perception of visible objects (rūpa) and so on,
Yathāha – "tattha katamā paṭighasaññā? according as it is said: “Here, what are perceptions of resistance?
Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo"ti (vibha. 603). Perceptions of visible objects, perceptions of sounds, perceptions of odours, perceptions of flavours, perceptions of tangible objects—these are called ‘perceptions of resistance’” (Vibh 261);
Tāsaṃ kusalavipākānaṃ pañcannaṃ, akusalavipākānaṃ pañcannanti sabbaso dasannampi paṭighasaññānaṃ atthaṅgamā pahānā asamuppādā appavattiṃ katvāti vuttaṃ hoti. ¶ with the complete disappearance, the abandoning, the non-arising, of these ten kinds of perceptions of resistance, that is to say, of the five profitable-resultant and five unprofitable-resultant;6 causing their non-occurrence, is what is meant. ¶
Kāmañcetā paṭhamajjhānādīni samāpannassāpi na santi. 17.Of course, these are not to be found in one who has entered upon the first jhāna, etc., either;
Na hi tasmiṃ samaye pañcadvāravasena cittaṃ pavattati. for consciousness at that time does not occur by way of the five doors.
Evaṃ santepi aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya ca imasmiṃ jhāne ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsamettha vacanaṃ veditabbaṃ. ¶ Still [330] the mention of them here should be understood as a recommendation of this jhāna for the purpose of arousing interest in it, just as in the case of the fourth jhāna there is mention of the pleasure and pain already abandoned elsewhere, and in the case of the third path there is mention of the [false] view of personality, etc., already abandoned earlier. ¶
Atha vā kiñcāpi tā rūpāvacaraṃ samāpannassāpi na santi, atha kho na pahīnattā na santi. 18. Or alternatively, though these are also not to be found in one who has attained the fine-material sphere, still their not being there is not due to their having been abandoned;
Na hi rūpavirāgāya rūpāvacarabhāvanā saṃvattati, rūpāyattā ca etāsaṃ pavatti. for development of the fine-material sphere does not lead to fading of greed for materiality, and the occurrence of those [fine-material jhānas] is actually dependent on materiality.
Ayaṃ pana bhāvanā rūpavirāgāya saṃvattati. But this development [of the immaterial] does lead to the fading of greed for materiality.
Tasmā tā ettha pahīnāti vattuṃ vaṭṭati. Therefore it is allowable to say that they are actually abandoned here;
Na kevalañca vattuṃ, ekaṃseneva evaṃ dhāretumpi vaṭṭati. and not only to say it, but to maintain it absolutely.
Tāsañhi ito pubbe appahīnattāyeva paṭhamaṃ jhānaṃ samāpannassa saddo "kaṇṭako"ti (a. ni. 10.72) vutto bhagavatā. 19.In fact it is because they have not been abandoned already before this that it was said by the Blessed One that sound is a thorn to one who has the first jhāna (A V 135).
Idha ca pahīnattāyeva arūpasamāpattīnaṃ āneñjatā (vibha. 226) santavimokkhatā (ma. ni. 1.66) ca vuttā. And it is precisely because they are abandoned here that the imperturbability (see Vibh 135) of the immaterial attainments and their state of peaceful liberation are mentioned (M I 33),
Āḷāro ca kālāmo arūpasamāpanno pañcamattāni sakaṭasatāni nissāya nissāya atikkamantāni neva addasa, na pana saddaṃ assosīti (dī. ni. 2.192). ¶ and that Āḷāra Kālāma neither saw the five hundred carts that passed close by him nor heard the sound of them while he was in an immaterial attainment (D II 130). ¶
279. Nānattasaññānaṃamanasikārāti nānatte vā gocare pavattānaṃ saññānaṃ, nānattānaṃ vā saññānaṃ. 20.With non-attention to perceptions of variety: either to perceptions occurring with variety as their domain or to perceptions themselves various.
Yasmā hi etā "tattha katamā nānattasaññā? For “perceptions of variety” are so called [for two reasons]:
Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo"ti evaṃ vibhaṅge (vibha. 604) vibhajitvā vuttā idha adhippetā asamāpannassa manodhātumanoviññāṇadhātusaṅgahitā saññā rūpasaddādibhede nānatte nānāsabhāve gocare pavattanti, yasmā cetā aṭṭha kāmāvacarakusalasaññā, dvādasākusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsampi saññā nānattā nānāsabhāvā aññamaññaṃ asadisā, tasmā nānattasaññāti vuttā. firstly, because the kinds of perception included along with the mind element and mind-consciousness element in one who has not attained—which kinds are intended here as described in the Vibhaṅga thus: “Herein, what are perceptions of variety? The perception, perceiving, perceivedness, in one who has not attained and possesses either mind element or mind- consciousness element in one who has not attained and possesses either mind element or mind-consciousness element: these are called ‘perceptions of variety’” (Vibh 261)—occur with respect to a domain that is varied in individual essence with the variety classed as visible-object, sound, etc.; and secondly, because the forty-four kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, twelve kinds of unprofitable perception, eleven kinds of sense-sphere profitable resultant perception, two kinds of unprofitable-resultant perception, and eleven kinds of sense-sphere functional perception—themselves have variety, have various individual essences, and are dissimilar from each other.
Tāsaṃ sabbaso nānattasaññānaṃ amanasikārā anāvajjanā asamannāhārā apaccavekkhaṇā. With the complete non-attention to, non-adverting to, non-reaction to, non-reviewing of, these perceptions of variety;
Yasmā tā nāvajjeti, na manasi karoti, na paccavekkhati, tasmāti vuttaṃ hoti. ¶ what is meant is that because he does not advert to them, give them attention or review them, therefore … ¶
Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti. 21.And [two things] should be understood: firstly, that because the earlier perceptions of matter and perceptions of resistance do not exist even in the kind of existence produced by this jhāna on rebirth,
Pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ samatikkamā atthaṅgamāti dvedhāpi abhāvoyeva vutto. let alone when this jhāna is entered upon and dwelt in that existence; [331] their absence is stated here in two ways as “surmounting” and “disappearance”.
Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyasaññā, dasākusalasaññāti imā sattavīsatisaññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ. and secondly, in the case of perceptions of variety, “non-attention” to them is said because twenty-seven kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, nine kinds of functional perception, and ten kinds of unprofitable perception—still exist in the kind of existence produced by this jhāna.
Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati, tā pana manasikaronto asamāpanno hotīti. ¶ For when he enters upon and dwells in this jhāna there too, he does so by non-attention to them also, but he has not attained when he does give attention to them. ¶
Saṅkhepato cettha rūpasaññānaṃ samatikkamāti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ. 22.And here briefly it should be understood that the abandoning of all fine- material-sphere states is signified by the words with the surmounting of perceptions of matter,
Paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārāti iminā sabbesaṃ kāmāvacaracittacetasikānaṃ pahānañca amanasikāro ca vuttoti veditabbo. ¶ and the abandoning of and non-attention to all sense-sphere consciousness and its concomitants is signified by the words with the disappearance of perceptions of resistance, with non-attention to perceptions of variety. ¶
280. Ananto ākāsoti ettha nāssa uppādanto vā vayanto vā paññāyatīti ananto. 23.Unbounded space: here it is called “unbounded” (ananta, lit. endless) because neither its end as its arising nor its end as its fall are made known.7
Ākāsoti kasiṇugghāṭimākāso vuccati. It is the space left by the removal of the kasiṇa that is called “space.”
Manasikāravasenāpi cettha anantatā veditabbā. And here unboundedness (endlessness) should be understood as [referring to] the attention also,
Teneva vibhaṅge vuttaṃ "tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso"ti (vibha. 605). ¶ which is why it is said in the Vibhaṅga: “He places, settles his consciousness in that space, he pervades unboundedly (anantaṃ), hence ‘unbounded (ananto) space’ is said” (Vibh 262). ¶
Ākāsānañcāyatanaṃupasampajja viharatīti ettha pana nāssa antoti anantaṃ, ākāsaṃ anantaṃ ākāsānantaṃ, ākāsānantameva ākāsānañcaṃ, taṃ ākāsānañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti ākāsānañcāyatanaṃ. ¶ 24. He enters upon and dwells in the base consisting of boundless space: it has no bound (anta), and thus it is unbounded (ananta). What is spatially unbounded (ākāsaṃ anantaṃ) is unbounded space (ākāsānantaṃ). Unbounded space is the same as boundless space (ākāsānañcaṃ—lit. space-boundlessness). That “boundless space” is a “base” (āyatana) in the sense of habitat for the jhāna whose nature it is to be associated with it, as the “deities’ base” is for deities, thus it is the “base consisting of boundless space” (ākāsānañcāyatana). ¶
Upasampajja viharatīti tamākāsānañcāyatanaṃ patvā nipphādetvā tadanurūpena iriyāpathavihārena viharatīti. ¶ He enters and dwells in: having reached that base consisting of boundless space, having caused it to be produced, he dwells (viharati) with an abiding (vihāra) consisting in postures that are in conformity with it. ¶
Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā. This is the detailed explanation of the base consisting of boundless space as a meditation subject.
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Редакция перевода от 19.05.2020 08:52