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Tesaṃ evaṃ uppatti veditabbā – ekacco hi titthāyatane pabbajitvā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā jhānā vuṭṭhāya – "citte dosaṃ passati, citte sati hatthacchedādidukkhañceva sabbabhayāni ca honti, alaṃ iminā cittena, acittakabhāvova santo"ti, evaṃ citte dosaṃ passitvā aparihīnajjhāno kālaṃ katvā asaññasattesu nibbattati, cittamassa cuticittanirodhena idheva nivattati, rūpakkhandhamattameva tattha pātubhavati.
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| Бхиккху Бодхи |
Their origin is explained as follows. Someone who has gone forth into a sectarian order practices the preliminary work of meditation on the wind kasiṇa and develops the fourth jhāna. After emerging from the jhāna he sees the fault in mind (citta) thus: "When there is mind, one is exposed to the suffering of having one’s hands mutilated, etc., and to all kinds of perils. Enough with mind! The unconscious state alone is peaceful. ” Having thus seen the fault in mind, if he passes away without having fallen away from the jhāna, he is reborn among the non-percipient beings. With the cessation of his final death-consciousness, his mental process desists here in the human world, and the mere aggregate of material form becomes manifest in the non-percipient realm. |