Восприятие в джхане

[Ассаджи]

Из комментария к Саманняпхала сутте, в переводе досточтимого Бхиккху Бодхи :

The novice stepped down from the road and, walking a little way, saw a corpse. (Using the corpse as a meditation object), he  developed  the  first  jhána.  He  made  that  jhána  his  basis  for insight,  explored  its  formations,  realized  three  fruits  (up  to  the fruit of non-returner) and stood discerning the meditation subject with the aim of attaining the next path (the path of arahatship). Meanwhile the young bhikkhu, not seeing the novice, called out to him. The novice thought: "From the day I went forth I have never made a bhikkhu call me twice. I will attain the next stage of distinction some other day." Then he replied: "What is it, venerable sir?" "Come," said the bhikkhu. The novice came as soon as he was  called  and  told  the  bhikkhu:  "Venerable  sir,  go  along  this path  a  little  way.  Then  stand  in  the  same  place  where  I  stood facing east and look about in front of you for a few moments." The  bhikkhu  did  so  and  reached  the  same  attainments  of distinction.  Thus  one  unattractive  object  served  the  purpose  of two people.

https://www.bps.lk/olib/bp/bp212s_Bodhi_Fruits-Of-Recluseship.pdf#page=108

[Ассаджи]

KN Thag 1.104: Khitaka

Перевод К.Р. Нормана:

Truly my body is light, touched by much joy and happiness.
My body floats as it were, like cotton blown by the wind

Комментарий:

"My body does become wonderfully light

(lahuko), on having been permeated by

(phuṭṭho) abundant (vipulena) zestful

happiness (pītisukhena).

Like unto cotton (tūla) moved (erita)

By the wind (nāluta), my body does but

float about (pilavati)."

There, lahuko vata me kāyo means: my bodily form (rūpakāya) happens to be wonderfully (vata) light (sallhuka) by me putting a stop to (vikkhambana) the hindrances (nīvarana). etc., taming my mind by means of fourteen methods as well as by the excellent mastery (suṭṭhu cinnavasībhāva) of the development (bhāvanā) of four foundations of magical powers (iddhipāda); by means of which I turn to proper use (perināmemi) of this putrid body (karajakāya) which is slow (dandha) and known as also grounded on (paccaya) the four great elements (mahābhūta); thus, is the significance. Phuṭṭho ca pītisukhena vipulena means: my body had been permeated with immense happiness accompanied by enormous ecstatic zest, pervading everywhere; thus, is the interpretation. This also, according as the body became light, it has been said for the purpose of showing the same. Indeed, there is reaching of the sense of lightness even along with the approach of the perception of happiness. Here, the pervading also of happiness should be seen by way of the physical from (rūpa) originating from it (taṃsamuṭṭhāna). How, however, is there the pervading of zest and happiness connected with the fourth jhāna? Indeed, it is the transcending zestful happiness (samatikkantapītisukha), thus, if this is true; this however, has not been said by way of the moment of the fourth jhāna; as a matter of fact (atha kho) it is by way of the previous (pubbabhāga). "Pītisukhena, with zestful happiness;" thus, however, with such happiness as is similar to being accompained by (sahita) zest (pāti). Indeed, here, equanimity (upekkhā) is happiness (sukha) also from the point of view of being connected (yoga) with distinctive knowledge (ñānavisesa), because of its nature of being peaceful; thus, is the significance. Likewise, indeed, it has been said thus:– "Sukhasaññañ ca lahusaññañ ca okkamati (he reaches (okkamati) the perception of happiness as well as the sense of being light)." He approaches, enters, touches and well arrives at the idea of happiness as well as the sense of being light)." He approaches. Enters, touches and well arrives at the idea of happiness as well as the sense of being light which spring up together with the mind of magical power (iddhicitta), either with basic (pādaka) jhāna as object of thought (ārammana) or the body of physical form (rūpakāya) as the object of thought (ārammana); thus, this also is the meaning there. Likewise also the commentator said in his commentary (aṭṭhakathāyaṃ); - "The idea (saññā) of happiness (sukha), namely, is the perception (saññā) well connected with (sampayutta) equanimity (upekkhā). Indeed, equanimity has been said to be peaceful (santaṃ) happiness (sukhaṃ). That self-same sense (saññā) should be understood (veditabba) as perception of being light (lahusaññā) also because of being clearly free (vimuttatta) from hindrances (vīvarana) as well as from such adversaries as wild thought (vitakka) etc. To him, however, who has becomes excellently light (sallahuko) resembling cotton (tūlapicu). In this manner, similar to the cotton piece thrown by wind (vātakhittatūla picu), he goes to the world of brahmās with his body being seen as extremely light." Therefore, he said thus; "Tūlamaiva eritaṃ sālutena, pilavati va me kāyo." Its meaning is – when I am desirous of going to Brahmā world or any other (heaven) by means of my magic power, then, my body becomes but jumping over (laṅghanto) the sky resembling cotton (tūlapicu) and mind (cittaṃ) moved by the breezy wind.

[Ассаджи]

Из Сила сутты (АН 4.12) в переводе досточтимого Бхиккху Бодхи:

(1) "Bhikkhus, if a bhikkhu has gotten rid of longing and ill will while walking; if he has abandoned dullness and drowsiness, restlessness and remorse, and doubt; if his energy is aroused without slackening; if his mindfulness is established and unmuddled; if his body is tranquil and undisturbed; if his mind is concentrated and one-pointed (samāhitaṁ cittaṁ ekaggaṁ), then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while walking.

(2) "If a bhikkhu has gotten rid of longing and ill will while standing ... (3) If a bhikkhu has gotten rid of longing and ill will while sitting ... ... (4) If a bhikkhu has gotten rid of longing and ill will while wakefully lying down; if he has abandoned dullness and drowsiness, restlessness and remorse, and doubt; if his energy is aroused without slackening; if his mindfulness is established and unmuddled; if his body is tranquil and undisturbed; if his mind is concentrated and one-pointed, then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while wakefully lying down."

[Ассаджи]

Цитата из Вимуттимагги (стр. 120)

Gradual stoppage of sounds: When the yogin enters into concentration, he hears sounds, but he is not able to speak because the faculty of hearing and that of speech are not united. To a man who enters concentration, sound is disturbing. Hence the Buddha taught: "To a man who enters jhaana, sound is a thorn."

Досточтимый Тханиссаро пишет:

Thorns
Kaṇṭhaka Sutta  (AN 10:72)

"For the first jhāna, noise is a thorn.³

3. This passage has been cited as proof that a person in the first jhāna must be unable to hear sounds, the argument being that directed thoughts and evaluations are not present in the second jhāna, rapture is not present in the third, and so forth, so sounds must not be present in the first. This argument, however, ignores two points in the larger context of the sutta:

a) If "thorn" were to mean something that cannot be present without destroying what is thorned, then nearness to women would destroy a man's celibacy, watching a show would destroy one's guarding of the senses, and so on. And yet it is possible to maintain one's celibacy and one's guard over ones' senses in situations of this sort. An interpretation of "thorn" that consistently fits all ten examples, however, would be something that creates difficulties for what is thorned. Thus to say that noise is a thorn for the first jhāna would simply mean that noise makes it difficult to enter or stay in the jhāna.

b) If the Buddha had wanted to make the point that noise cannot be heard in the first jhāna, he would have criticized the elder monks for going to the trouble of leaving the Great Forest, and recommended that if they wanted to escape the disturbance of noise, they should have entered the first jhāna and dwelled comfortably there instead.

Three other suttas are also relevant to this issue:

MN 43 excludes the four jhānas from its list of meditative states that can be known through the eye of discernment when one's intellect-consciousness is divorced from the five sense faculties.

AN 9:37 excludes the four jhānas from its list of concentration attainments in which the meditator is not sensitive to the five physical senses.

AN 9:38 is careful to note that a person in the first jhāna stands beyond the sway of the five strings of sensuality: enticing sights, sounds, aromas, flavors, and tactile sensations. It does not say that the person in the first jhāna is unable to be aware of the objects of the five external senses at all. This is in keeping with the standard description of the first jhāna, that it is entered when one is secluded from sensuality, which AN 6:63 defines as follows:

"The passion for his resolves is a man's sensuality,
not the beautiful sensual pleasures
found in the world.

The passion for his resolves is a man's sensuality.
The beauties remain as they are in the world,
while, in this regard,
the enlightened
subdue their desire."

https://www.dhammatalks.org/suttas/AN/AN10_72.html

[Ассаджи]

"When you enter first jhāna you are still in touch with your physical senses. Your eyes are closed but you can still hear, smell, feel and taste. You don't fully lose thought either."

Bhante Gunaratana,
Beyond Mindfulness in Plain English
p. 121

[Balabust]

Про звуки упоминалась ли сутта с лягушками которые мешали медитировать?
В ней насколько помню по критиковали монахов за то что они не достаточно сосредоточены.

[Ассаджи]

Про звуки упоминалась ли сутта с лягушками которые мешали медитировать?
В ней насколько помню по критиковали монахов за то что они не достаточно сосредоточены.

Не упоминалась. А что за сутта?