Маханидана сутта

[matiete]

В Маханидана сутте в разделе 8 освобождений есть такая строка

Восемь освобождений

Ананда, есть эти восемь освобождений. Какие восемь?

(3) Вот [практикующий] настроен только на идею «красивого». Таково третье освобождение.

Что значит настроен на идею красивого? или это такой перевод? Ведь Ум не должен цепляться за красивое и тем более быть настроеным. спасибо

http://www.theravada.ru/Teaching/Canon/Suttanta/Texts/dn15-mahanidana-sutta-sv.htm#

[Ассаджи]

Этот маршрут основательно подзабыт. В оригинале сказано очень коротко:

subhanteva adhimutto hoti.

Досточтимый Бхиккху Бодхи перевел Комментарий и Подкомментарий к этой сутте:

One is released upon the idea of the beautiful.

CY. By this are shown the jhanas attained through very pure colour kasinas. In the meditative absorption itself there is no concern with the idea of the beautiful. But because 'one who dwells in meditation taking as his object a pure and beautiful kasina can be described as "released upon the idea of the beautiful," the teaching is expounod in those words.

In the Patisambhidamagga, however, it is said: "'One is released upon the  idea of the beautiful' — how is this an emancipation? Herein, a bhikkhu dwells pervading one direction, etc. with a mind endowed with loving-kindness; through the development of loving-kindness being are not repulsive to him. So too for compassion, sympathetic joy, and equanimity. Such is the emancipation: 'One is released upon the idea of the beautiful (Pts.ii,39).

SUB. CY. For practitioners who take very pure colour kasinas as their object of meditation, emancipation in the sense of "releasing thoroughly" occurs by way of delight; therefore the commentator explains the third emancipation in this way. But since the meditative development occurring by way of loving-kindness, promoting non-repulsion towards beings, releases one from repulsion towards them, the Patisambhidamagga says: "The development of the divine dwellings (brahmavihara) is the emancipation of the beautiful." Either explanation may be recognized, since in the way they are stated there is no contradiction between them.

https://books.google.com/books?id=kMDd3dQgqXsC&pg=PT75

Объяснение в Патисамбхадаммагге более надежное, поскольку это гораздо более ранний источник. Поэтому думаю, что речь идет об освобождении с помощью развития брахмавихар.

Хотя тут трудно уверенно утверждать, о чем именно идет речь. Досточтимый Тханиссаро Бхиккху пишет в книге Right Mindfulness: Memory & Ardency on the Buddhist Path:

"Possessed of form, one sees forms. This is the first emancipation.
"Not percipient of form internally, one sees forms externally. This is the second emancipation.
"One is intent only on the beautiful. This is the third emancipation."
— DN 15
http://www.accesstoinsight.org/tipitaka/dn/dn.15.0.than.html

These are not descriptions of the four jhanas, for they contain no mention of the jhana factors. Their emphasis is on what one sees, which means that they are types of meditative visionary experiences. The mere fact that they can lead to the formless attainments does not make them equivalent to the jhanas. They simply provide an alternative route to the formless attainments. In fact, the existence of this alternative route may explain why the Buddha, prior to his awakening, was able to reach the formless attainments when studying under Alara Kalama and Uddaka Ramaputta, without at the same time passing through the four jhanas. So to say that an arahant doesn't touch these emancipations with his/her body doesn't mean that he/she has not attained any of the four jhanas.

https://www.dhammatalks.org/books/RightMindfulness/Section0018.html