Из Махамалункьяпутта сутты (МН 64), в переводе Бхиккху Бодхи:
"There is a path, Ānanda, a way to the abandoning of the five lower fetters; that anyone, without relying on that path, on that way, shall know or see or abandon the five lower fetters - this is not possible. Just as when there is a great tree standing possessed of heartwood, it is not possible that anyone shall cut out its heartwood without cutting through its bark and sapwood, so too, there is a path, Ānanda, a way to the abandoning of the five lower fetters; that anyone, without relying on that path, on that way, shall know or see or abandon the five lower fetters - this is not possible.
There is a path, Ānanda, a way to the abandoning of the five lower fetters; that anyone, by relying on that path, on that way, shall know or see and abandon the five lower fetters - this is possible. Just as, when there is a great tree standing possessed of heartwood, it is possible that someone shall cut out its heartwood by cutting through its bark and sapwood, so too, there is a path, Ānanda, a way to the abandoning of the five lower fetters; that anyone, by relying on that path, on that way, shall know or see and abandon the five lower fetters - this is possible.
...
And what, Ānanda, is the path, the way to the abandoning of the five lower fetters? Here, with seclusion from acquisitions (upadhi-vivekā), with the abandoning of unwholesome states, with the complete tranquillization of bodily inertia, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
Whatever exists therein of material form, feeling, perception, formations, and consciousness, he sees those states as impermanent, as suffering, as a disease, as a tumour, as a barb, as a calamity, as an affliction, as alien, as disintegrating, as void, as not self. He turns his mind away from those states and directs it toward the deathless element thus: "This is the peaceful, this is the sublime, that is, the stilling of all formations, the relinquishing of all attachments, the destruction of craving, dispassion, cessation, Nibbana.' If he is steady in that, he attains the destruction of the taints (āsava). But if he does not attain the destruction of the taints because of that desire for the Dhamma, that delight in Dhamma [samatha and vipassana], then with the destruction of the five lower fetters he becomes one due to reappear spontaneously [in the Pure Abodes] and there attain final Nibbāna without ever returning from that world. This is the path, the way to the abandoning of the five lower fetters."
(аналогично с остальными джханами и бестелесными достижениями)
Автор
Тема: Роль джханы в практике (Прочитано 23072 раз)