Автор Ассаджи, 12:38 25 мая 2006
ЦитироватьThe 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.
ЦитироватьTruly my body is light, touched by much joy and happiness.My body floats as it were, like cotton blown by the wind
Цитировать"My body does become wonderfully light(lahuko), on having been permeated by(phuṭṭho) abundant (vipulena) zestfulhappiness (pītisukhena).Like unto cotton (tūla) moved (erita)By the wind (nāluta), my body does butfloat about (pilavati)."
ЦитироватьThere, 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.
Цитировать(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."