Глава по памятованию о дыхании из Патисамбхидамагги, в несколько более удобочитаемом варианте Джефа Шаца:
http://www.forum.websangha.org/viewtopic.php?p=10462#10462[What follows is a preliminary reworking* of (primarily) the practice-oriented sections of Ven. Nanamoli's English translation of the Anapanasati-katha from the canonical Patisambhidamagga (Khuddaka Nikaya); the earliest extant detailed commentary on Buddhist meditation available in an Indic language.]
Commentary On Mindfulness of Breathing: Anapanasati-katha (Excerpts)
Mindfulness running after in-breath and running after out-breath too,
Expecting distraction inwardly, loving distraction outwardly,
The longing for out-breath in one who is by in-breath much fatigued,
The longing for in-breath in one who is by out-breath much fatigued;
These six defects in concentration based upon mindfulness of breathing
Are such as will prevent release of the mind that they distract;
And those who do not know liberation perforce must trust in others' words.
*
The mind that hunts the past, that loves the future, that is slack,
Over-exerted, or enticed, or repelled, is unconcentrated.
These six defects in concentration based upon mindfulness of breathing
Are such that when they stain his thought he does not know higher mind (adhicitta).
*
One whose mindfulness of breathing is undeveloped, unperfected,
Finds perturbation of his body and likewise of his mind,
He is then excited in his body and likewise in his mind.
One whose mindfulness of breathing has been developed and perfected
Quits perturbation of his body and likewise of his mind.
He is unexcited in his body and likewise in his mind.
*
What are the thirteen kinds of knowledge of cleansing (vodana: also connotation of 'brightening')?
(1) Mind that runs after the past is attacked by distraction: by avoiding that he concentrates it in one place, thus mind does not become distracted.
(2) Mind that looks forward to the future is shakable: by avoiding that he composes it there, thus also mind does not become distracted.
(3) Slack mind is attacked by indolence: by exerting it he abandons indolence, thus also mind does not become distracted.
(4) Over-exerted mind is attacked by agitation: by curbing it he abandons agitation, thus also mind does not become distracted.
(5) Enticed mind is attacked by greed: by being fully aware of that he abandons greed, thus also mind does not become distracted.
(6) Repelled mind is attacked by ill-will: by being fully aware of that he abandons ill-will, thus also mind does not become distracted.
In these six aspects mind becomes purified and bright and arrives at the unities. What are these unities? They are:
(7) the unity consisting in establishing a mind-to-relinquish a gift [in the act of giving],
(8 ) the unity consisting in establishing the sign of calm abiding (samatha),
(9) the unity consisting in establishing the characteristic of fall [with clear seeing (vipassana)],
(10) the unity consisting in establishing cessation [in the path].
The unity consisting in establishing a mind-to-relinquish a gift belongs to those resolute on giving up. The unity consisting in establishing the sign of calm abiding belongs to those devoted to the higher mind. The unity consisting in establishing the characteristic of fall belongs to those practicing clear seeing. The unity consisting in establishing cessation belongs to noble persons.
In these four instances mind arrived at unity (ekatta):
(11) enters into purification of the way,
(12) is intensified in equanimity,
(13) is satisfied by knowledge.
What is the beginning, the middle, and the end, of the first jhana?
Of the first jhana purification of the way is the beginning, intensification of equanimity is the middle, and encouragement is the end.
Of the first jhana purification of the way is the beginning: how many characteristics has the beginning?
The beginning has three characteristics:
(i) mind is purified of obstructions to that [jhana];
(ii) because it is purified, mind makes way for the central sign of calm abiding;
(iii) because it has made way, mind enters into that state.
And in that mind is purified of obstructions, and because it is purified, mind makes way for the central sign of calm abiding, and because it has made way, mind enters into that state, purification of the way is the beginning of the first jhana. These are the three characteristics of the beginning. Hence it is said that the first jhana is good in the beginning, which possesses [three] characteristics.
Of the first jhana intensification of equanimity is the middle: how many characteristics has the middle?
The middle has three characteristics:
(iv) he looks on with equanimity at mind that is purified;
(v) he looks on with equanimity at it as having made way for calm abiding;
(vi) he looks on with equanimity at the establishment of unity.
And in that he [now] looks on with equanimity at mind that is purified and looks on with equanimity at it as having made way for calm abiding and looks on with equanimity at the establishment of unity, that intensification of equanimity is the middle of the first jhana. These are the three characteristics of the middle. Hence it is said that the first jhana is good in the middle, which possesses [three] characteristics.
Of the first jhana encouragement is the end: how many characteristics has the end?
The end has four characteristics:
(vii) encouragement in the sense that there was non-excess of the dhammas arisen therein;
(viii) encouragement in the sense that the faculties had a single function (taste);
(ix) encouragement in the sense that the appropriate effort was effective;
(x) encouragement in the sense of repetition;
are the encouragement in the end of the first jhana. These are the four characteristics of the end. Hence it is said that the first jhana is good in the end, which possesses [four] characteristics.
Mind that has reached the triple cycle [of beginning, middle and end] thus and is good in the three ways and possesses the ten characteristics also possesses [the five jhana factors of] thought (vitakka), evaluation (vicara), happiness (piti), pleasure (sukha), and steadiness (adhittana) as well as [the five faculties of] faith, effort, mindfulness, concentration, and discernment.
What is the beginning, the middle, and the end, of the second jhana?
Of the second jhana purification of the way is the beginning, intensification of equanimity is the middle, and encouragement is the end.
Of the second jhana purification of the way is the beginning: how many characteristics has the beginning?
The beginning has three ... [as above, substituting second jhana for first jhana].
What is the beginning, the middle, and the end, of the third jhana? ... [repeat as above].
What is the beginning, the middle, and the end, of the fourth jhana? ... [repeat as above, and also for each of the four formless attainments, eighteen insights, and four paths].
[ The simile of the saw]
Sign (nimitta), in-breath, out-breath, are not the object of a single mind;
One not knowing these three dhammas does not obtain development.
Sign, in-breath, out-breath, are not the object of a single mind;
One knowing well these three dhammas can then obtain development.
How is it that these three dhammas are not the supporting object of a single mind, that they are nevertheless not unrecognized, that mind does not become distracted, that he manifests endeavour, carries out a task and achieves a distinctive effect?
Suppose there were a tree trunk placed on a level piece of ground, and a man cut it with a saw. The man's mindfulness is established by the saw's teeth where they touch the tree trunk, without his giving attention to the saw's teeth as they approach and recede, though they are not unrecognized by him as they do so; and he manifests endeavour, carries out a task and achieves a distinctive effect.
As the tree trunk placed on the level piece of ground, so the sign for the anchoring of mindfulness [at the nose tip or on the upper lip]. As the saw's teeth, so the in-breaths and out-breaths. As the man's mindfulness, established by the saw's teeth where they touch the tree trunk, without his giving attention to the saw's teeth as they approach and recede, though they are not unrecognized by him as they do so, and so he manifests endeavour, carries out a task and achieves a distinctive effect, so too the bhikkhu sits, having established mindfulness at the nose tip [where the breath touches (i.e. is felt) if breathing through the nose] or on the upper lip [where the breath touches (i.e. is felt) if breathing through the mouth], without giving attention to the in-breaths and out-breaths as they approach and recede, though they are not unrecognized by him as they do so, and he manifests endeavour, carries out a task and achieves a distinctive effect.
What is the endeavour? The body and the mind of one who is energetic become wieldy: this is the endeavour.
What is the task? Imperfections come to be abandoned in one who is energetic, and his thoughts (vitakka) are stilled: this is the task.
What is the effect? Fetters come to be abandoned in one who is energetic, and his underlying tendencies come to be done away with: this is the distinctive effect.
So these three things are not the supporting object of a single mind and they are nevertheless not unrecognized, and mind does not become distracted, and he manifests endeavour, carries out a task, and achieves a distinctive effect.
One whose mindfulness of breathing in and out is perfect, well developed,
And gradually brought to growth accordingly as the Buddha taught,
He illuminates the world just like the full moon free from cloud.
Breathing in (ana) is in-breath (assasa); breathing out (apana) is out-breath (passasa). Foundation by means of in-breath is mindfulness; foundation by means of out-breath is mindfulness. When he breaths in it is founded in him; when he breathes out it is founded in him.
Perfect: perfect in the sense of embracing [jhana]; perfect in the sense of [the mutual] equipment [of all dhammas connected therewith]; perfect in the sense of perfection.
Well developed: There are four kinds of development (bhavana):
(i) development in the sense of non-excess of dhammas arisen therein,
(ii) development in the sense of single function (taste) of the faculties,
(iii) development in the sense of effectiveness of appropriate effort,
(iv) development in the sense of repetition.
He: he is a layman or one gone forth into homelessness.
Just like the full moon free from cloud: defilements are like clouds, the noble ones' knowledge is like the moon. The bhikkhu is like the deity's son who possesses the full moon. As the moon when freed from cloud, freed from mist, freed from smoke and dust, delivered from the clutches of the eclipse-demon Rahu, gleams and glows and shines, so too the bhikkhu who is delivered from all defilements gleams and glows and shines. Hence 'just like the full moon free from cloud' was said.
These are the thirteen kinds of knowledge of cleansing.