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Перевод "appamāṇa"
« : 14 Май 2010 09:16 »

(обновление темы http://buddhist.ru/board/showthread.php?t=964 )

Эпитет четырех «божественных обителей» (брахма вихар) ‘appamaa.na’ обычно переводят как «неизмеримый», исходя из значения ‘pama.na’ «размер».
Вместе с тем в комментаторских глоссах, по-видимому, имеется в виду другое значение ‘pama.na’, «критерий».

Appama~n~naati pamaa.na.m agahetvaa anavasesaphara.navasena appama~n~naava.

(Pathikavagga-Atthakatha 3.1008)

Appamaa.nanti ida.m tassa tassa phara.na-appamaa.navasena vutta.m. Ta~nhi cetasaa pharanto sakalameva pharati, na “ayamassa aadi, ida.m majjhan”ti pamaa.na.m ga.nhaatiiti.

(Pathikavagga-Atthakatha 3.1048)

Практикующий не берет (na … ga.nhaati, agahetvaa) критерия (pamaa.na), по которому кто-то один идет вначале (aadi), а кто-то посередине (majjha.m). Он распространяет (pharati) [дружелюбие, сострадание, сопереживающую радость и безмятежное наблюдение] на всех (sakala.m) без остатка (anavasesa), безоговорочно. Как говорится в «Карания метта сутте»:

http://dhamma.ru/canon/snp1-8.htm

Какие бы ни были существа,
Слабые или сильные, все без исключения,
Длинные, большие,
Средние, короткие,
Тонкие, явные,
Видимые и невидимые,
Близко и далеко,
Рожденные и стремящиеся к рождению:
Пусть все существа будут счастливы сердцем.

Таким образом, более точный русский перевод - "безоговорочный, безусловный".
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Перевод "appamāṇa"
« Ответ #1 : 14 Май 2010 13:12 »

Критерий и измерение сходны. Различение происходит по критерию и измерение по критерию. (Например измерение - 1литр по объему, 1см по длинне и т.п., различение - два предмета различаются по объему, по длинне, один больше другой меньше по объему.) Приведенный пример для начала и середины хорошо подходит для критерия.

А вот [без]условность или [отсуствие] оговорки уже, хоть и хорошо подходят для любви, но не очень для критерия. Измеримость или различение не обязательно оговорки. Для оговорок нужны критерии, но критерии применимы для любого различения (и измерения) не только для оговорк и условий. Критерий более широкое понятие. Оговорка подразумевает, что любовь по условию и если оговорка не выполняется от любви нет. А измеримость и различение по критерию такого не обязательно подразумевает.
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Перевод "appamāṇa"
« Ответ #2 : 14 Май 2010 15:39 »

Возможно, здесь есть параллель с "anidassana" - "не обладающий характеристиками".
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Re: Перевод "appamāṇa"
« Ответ #3 : 15 Май 2010 12:44 »

Related to this is a distinction between the “limited mind” (parittacetasa) and the “measureless mind” (appamāṇacetasa) found in a number of discourses (cf. S iv 119, S iv 186, S iv 189, S iv 199, & MN 38: Mahātaṇhāsaṅkhayasutta). For example, SN 35.202 (S iv 186): Avassutapariyāyasutta


Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti …pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme adhimuccati, appiyarūpe dhamme byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ nappajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.


[…]


Evaṃvihāriñcāvuso, bhikkhuṃ rūpā adhibhaṃsu, na bhikkhu rūpe adhibhosi; saddā bhikkhuṃ adhibhaṃsu, na bhikkhu sadde adhibhosi; gandhā bhikkhuṃ adhibhaṃsu, na bhikkhu gandhe adhibhosi; rasā bhikkhuṃ adhibhaṃsu, na bhikkhu rase adhibhosi; phoṭṭhabbā bhikkhuṃ adhibhaṃsu, na bhikkhu phoṭṭhabbe adhibhosi ; dhammā bhikkhuṃ adhibhaṃsu, na bhikkhu dhamme adhibhosi. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, [anadhibhūto (sī. syā. kaṃ. ka.)] adhibhaṃsu naṃ pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā.


[…]


Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti…pe… jivhāya rasaṃ sāyitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyassati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.


[…]


Evaṃvihārī cāvuso, bhikkhu rūpe adhibhosi, na rūpā bhikkhuṃ adhibhaṃsu; sadde bhikkhu adhibhosi, na saddā bhikkhuṃ adhibhaṃsu; gandhe bhikkhu adhibhosi, na gandhā bhikkhuṃ adhibhaṃsu; rase bhikkhu adhibhosi, na rasā bhikkhuṃ adhibhaṃsu; phoṭṭhabbe bhikkhu adhibhosi, na phoṭṭhabbā bhikkhuṃ adhibhaṃsu; dhamme bhikkhu adhibhosi, na dhammā bhikkhuṃ adhibhaṃsu. Ayaṃ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto [anadhibhūto kehici kilesehi (ka.)], adhibhosi te pāpake akusale dhamme saṃkilesike ponobbhavike sadare dukkhavipāke āyatiṃ jātijarāmaraṇiye.


Ven. Ṭhānissaro translates as: “There is the case where a monk, when seeing a form via the eye, is, in the case of pleasing forms, committed to forms and, in the case of displeasing forms, afflicted by forms. He remains with body-mindfulness not present, and with limited awareness. And he does not discern, as it actually is present, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.


“ When hearing a sound via the ear ...When smelling an aroma via the nose...When tasting a flavor via the tongue...When touching a tactile sensation via the body...


“ When cognizing an idea via the intellect, he is, in the case of pleasing ideas, committed to ideas and, in the case of displeasing ideas, afflicted by ideas. He remains with body-mindfulness not present, and with limited awareness. And he does not discern, as it actually is present, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.


[…]


“ And when a monk dwells in this way, forms overpower him. He does not overpower forms. Sounds overpower him... Aromas... Flavors... Tactile sensations... Ideas overpower him. He does not overpower ideas. This is called a monk overpowered by forms, overpowered by sounds, overpowered by aromas, overpowered by flavors, overpowered by tactile sensations, overpowered by ideas — one overpowered who does not overpower. He is overpowered by evil, unskillful qualities that defile, that lead to further becoming, that are miserable, that result in suffering & stress, that tend toward future birth, aging, & death.


[…]


“ There is the case where a monk, when seeing a form via the eye, is not, in the case of pleasing forms, committed to forms nor, in the case of displeasing forms, afflicted by forms. He remains with body-mindfulness present, and with immeasurable awareness. And he discerns, as it actually is present, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.


“ When hearing a sound via the ear ...When smelling an aroma via the nose...When tasting a flavor via the tongue...When touching a tactile sensation via the body...


“ When cognizing an idea via the intellect, he is not, in the case of pleasing ideas, committed to ideas nor, in the case of displeasing ideas, afflicted by ideas. He remains with body-mindfulness present, and with immeasurable awareness. And he discerns, as it actually is present, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.


[…]


“ And when a monk dwells in this way, he overpowers forms. Forms do not overpower him. He overpowers sounds... aromas... flavors... tactile sensations... ideas. Ideas do not overpower him. This is called a monk who overpowers forms, overpowers sounds, overpowers aromas, overpowers flavors, overpowers tactile sensations, overpowers ideas — one who overpowers and is not overpowered. He overpowers evil, unskillful qualities that defile, that lead to further becoming, that are miserable, that result in suffering & stress, that tend toward future birth, aging, & death.”

http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.202.than.html
« Последнее редактирование: 01 Март 2013 06:58 от Ассаджи »
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Re: Перевод "appamāṇa"
« Ответ #4 : 15 Май 2010 12:48 »

MN 38: Mahātaṇhāsaṅkhayasutta gives a very good outline of how appamāṇacetasa relates to sense restraint (not grasping nimitta-s) and jhāna.

‘‘So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati, appiyarūpe rūpe na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

"On seeing a form with the eye he does not become greedy for pleasant forms, or averse to disagreeable forms. He abides with mindfulness of the body established and with a immeasurable mind. He knows the deliverance of mind and the deliverance through wisdom as it really is, where unwholesome states cease completely. Having abandoned the path of agreeing and disagreeing, he experiences whatever feeling that arises - pleasant, unpleasant, or neither unpleasant nor pleasant - just as it is. He is not delighted or pleased with those feelings and he does not appropriates them. Interest in those feelings ceases. With the cessation of interest, clinging ceases. With no clinging, there is no becoming; no becoming, no birth; with no birth, there is no old age, sickness or death, no grief, lament, unpleasantness, displeasure or distress. Thus ceases the complete mass of dukkha.

Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya piyarūpe dhamme na sārajjati, appiyarūpe dhamme na byāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti – yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti, sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandīnirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

"On hearing a sound with the ear, smelling a smell with the nose, tasting a taste with the tongue, feeling a touch with the body, thinking a thought with the mind, he does not become greedy for pleasant experiences, or averse to disagreeable ones. He abides with mindfulness of the body established and with a immeasurable mind. He knows the deliverance of mind and the deliverance through wisdom as it really is, where unwholesome states cease completely. Having abandoned the path of agreeing and disagreeing, he experiences whatever feeling that arises - pleasant, unpleasant, or neither unpleasant nor pleasant - just as it is. He is not delighted or pleased with those feelings and he does not appropriates them. Interest in those feelings ceases. With the cessation of interest, clinging ceases. With no clinging, there is no becoming; no becoming, no birth; with no birth, there is no old age, sickness or death, no grief, lament, unpleasantness, displeasure or distress. Thus ceases the complete mass of dukkha.

http://leighb.com/mn38.htm
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Re: Перевод "appamāṇa"
« Ответ #5 : 01 Март 2013 07:14 »

Похожий термин - "vimariyādīkatena cetasā"

Vimariyādikata
Vimariyādikata (adj.) [vi+mariyādā+kata] lit. made unrestricted, i. e. delivered, set free S ii.173; iii.31 (vippamutto ˚ena cetasā viharati); vi.11; A v.151 sq. -- At Th 1, 184 v. l. for vipariyādi˚.

http://dsal.uchicago.edu/cgi-bin/philologic/getobject.pl?c.3:1:1812.pali

Mariyādā (f.) [cp. Vedic maryādā; perhaps related to Lat. mare sea; s. Walde, Lat. Wtb. under mare] 1. boundary limit, shore, embankment Vin iii.50; A iii.227 (brāhmaṇānaŋ); D iii.92=Vism 419; J v.325; vi.536 (tīra˚) Mhvs 34, 70; 36, 59 (vāpi˚); Miln 416. -- 2. strictly defined relation, rule, control J ii.215; Vism 15. -- adj keeping to the lines (or boundaries), observing strict rules A iii.227 (quoted SnA 318, 325). ˚bandha keeping in control Vin i.287. -- Cp. vimariyādi.

Bāhuna suttaṃ
 
Ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre. Atha kho āyasmā bāhuno1 yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā bāhuno bhagavantaṃ etadavoca:
 
Katihi nu kho bhante dhammehi tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharitīti ?

I have heard that on one occasion the Blessed One was staying in Campa, on the shore of Gaggara Lake. Then Ven. Bahuna went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Lord, freed, dissociated, & released from how many things does the Tathagata dwell with unrestricted awareness?"
 
Dasahi kho pana bāhuna dhammehi tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Katamehi dasahi: rūpena kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Vedanāya kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Saññāya kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Saṅkhārehi kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Viññāṇena kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Jātiyā kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Jarāya kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Maraṇena kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Dukkhehi kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati. Kilesehi kho bāhuna tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharati.

"Freed, dissociated, & released from ten things, Bahuna, the Tathagata dwells with unrestricted awareness. Which ten? Freed, dissociated, & released from form, the Tathagata dwells with unrestricted awareness. Freed, dissociated, & released from feeling... Freed, dissociated, & released from perception... Freed, dissociated, & released from fabrications... Freed, dissociated, & released from consciousness... Freed, dissociated, & released from birth... Freed, dissociated, & released from aging... Freed, dissociated, & released from death... Freed, dissociated, & released from stress... Freed, dissociated, & released from defilement, the Tathagata dwells with unrestricted awareness.
 
Seyyathāpi bāhuna uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena. Emameva kho bāhuna imehi dasahi dhammehi tathāgato nissaṭṭho visaṃyutto vippamutto vimariyādīkatena cetasā viharitīti.

"Just as a red, blue, or white lotus born in the water and growing in the water, rises up above the water and stands with no water adhering to it, in the same way the Tathagata — freed, dissociated, & released from these ten things — dwells with unrestricted awareness."

http://www.accesstoinsight.org/tipitaka/an/an10/an10.081.than.html

Анупада сутта:

Puna ca paraṃ bhikkhave, sāriputto sabbaso nevasaññā nāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti. So tāya samāpattiyā sato vuṭṭhahitvā ye te dhammā1 atītā niruddhā vipariṇatā, te dhamme samanupassati: 'evaṃ kira me dhammā ahutvā sambhonti, hutvā paṭiventī'ti. So tesu dhammesu anupayo anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati so natthi uttariṃ nissaraṇanti pajānāti. Tabbahulīkārā natthitvevassa hoti.

"Furthermore, with the complete transcending of the dimension of neither perception nor non-perception, Sariputta entered & remained in the cessation of feeling & perception. Seeing with discernment, his fermentations were totally ended. He emerged mindfully from that attainment. On emerging mindfully from that attainment, he regarded the past qualities that had ceased & changed: 'So this is how these qualities, not having been, come into play. Having been, they vanish.' He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with an awareness rid of barriers. He discerned that 'There is no further escape,' and pursuing it there really wasn't for him.

http://www.accesstoinsight.org/tipitaka/mn/mn.111.than.html

В переводе Бхиккху Бодхи:

    "He understood thus: 'So indeed, these states, not having been, come into being; having been, they vanish.' Regarding those states, he abided unattracted, unrepelled, independent, detached, free, dissociated, with a mind rid of barriers."
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Re: Перевод "appamāṇa"
« Ответ #6 : 23 Август 2015 12:00 »

Из сутты о львином рыке Сарипутты:

Yassa nūna bhante kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṃ sabrahmacāriṃ āsajja appaṭinissajja cārikaṃ pakkameyya. Seyyathāpi bhante, paṭhaviyaṃ sucimpi nikkhipanti, asucimpi nikkhipanti, gūthagatampi nikkhipanti, muttagatampi nikkhipanti, khelagatampi nikkhipanti, pubbagatampi nikkhipanti, lohitagatampi nikkhipanti, na ca tena paṭhavī aṭṭīyati vā harāyati vā jigucchati vā evameva kho ahaṃ bhante paṭhavisamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjhena.

"He, Lord, in whom mindfulness directed on the body is not present in regard to body (activity), such a one may well hit a fellow monk and leave without an apology.

"Just as, Lord, people throw upon the earth things clean and unclean, dung, urine, spittle, pus and blood, yet for all that the earth has no revulsion, loathing or disgust about it; even so, Lord, do I dwell with a heart that is like the earth, wide, extensive and measureless, without hostility and ill-will.

http://www.accesstoinsight.org/lib/authors/nyanaponika/wheel238.html#book-9

Из Чхаппана сутты:

Kathañca bhikkhave saṃvaro hoti: idha bhikkhave bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na vyāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

"And what is restraint? There is the case where a monk, seeing a form with the eye, is not obsessed with pleasing forms, is not repelled by unpleasing forms, and remains with body-mindfulness established, with immeasurable awareness. He discerns, as it actually is present, the awareness-release, the discernment-release where all evil, unskillful mental qualities that have arisen utterly cease without remainder.

...

Evameva kho bhikkhave yassa kassaci bhikkhuno kāyagatā sati bhāvitā bahulīkatā, taṃ cakkhu nāviñjati manāpikesu rūpesu, amanāpikassa rūpāni nappaṭikkulā honti; sotaṃ nāviñjati manāpikesu saddesu, amanāpikassa saddāni nappaṭikkulā honti, ghānaṃ nāviñjati manāpikesu gandhesu, amanāpikassa gandhā nappaṭikkulā honti, jivhā nāviñjati manāpikesu rasesu, manāpikassa rasā nappaṭikkulā honti, kāyo nāviñjati manāpikesu phoṭṭhabbesu, amanāpikassa phoṭṭhabbā nappaṭikkulā honti, mano nāviñjati manāpikesu dhammesu, amanāpikassa dhammā nappaṭikkulā honti. Evaṃ kho bhikkhave saṃvaro hoti.

In the same way, when a monk whose mindfulness immersed in the body is developed & pursued, the eye does not pull toward pleasing forms, and unpleasing forms are not repellent. The ear does not pull toward pleasing sounds... The nose does not pull toward pleasing aromas... The tongue does not pull toward pleasing flavors... The body does not pull toward pleasing tactile sensations... The intellect does not pull toward pleasing ideas, and unpleasing ideas are not repellent. This, monks, is restraint.
 
Daḷhe khīle vā thamhe vā. Ti kho bhikkhave kāyagatā satiyā etaṃ adhivacanaṃ, tasmātiha bhikkhave evaṃ sikkhitabbaṃ: "kāyagatā no sati bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā" ti, evaṃ hi vo bhikkhave sikkhitabbanti.

"Thus you should train yourselves: 'We will develop mindfulness immersed in the body. We will pursue it, hand it the reins and take it as a basis, give it a grounding. We will steady it, consolidate it, and set about it properly.' That's how you should train yourselves."

http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.206.than.html

Из Дуккхадхамма сутты:

Kathañca bhikkhave saṃvaro hoti:
 
Idha bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na vyāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Sotena saddaṃ sutvā piyarūpe sadde nādhimuccati, appiyarūpe sadde na khyāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Ghānena gandhaṃ ghāyitvā piyarūpe gandhe nādhimuccati, appiyarūpe gandhe na khyāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Jivhāya rasaṃ sāyitvā piyarūpe rase nādhimuccati, appiyarūpe rase na vyāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Kāyena phoṭṭhabbaṃ phusitvā piyarūpe phoṭṭhabbe nādhimuccati, appiyarūpe phoṭṭhabbe na vyāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na vyāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti; evaṃ kho bhikkhave saṃvaro hoti.

“And how, bhikkhus, is there restraint? Here, having seen a form with the eye, a bhikkhu is not intent upon a pleasing form and not repelled by a displeasing form. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom,
wherein those evil unwholesome states cease without remainder. Having heard a sound with the ear … Having cognized a mental phenomenon with the mind, he is not intent upon a pleasing mental phenomenon and not repelled by a displeasing mental phenomenon. He dwells having set up mindfulness of the body, with a measureless mind, and he understands as it really is that liberation of mind, liberation by wisdom, wherein those evil unwholesome states cease without remainder. It is in such a way that there is restraint.

...

Tassa ce bhikkhave, bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā dhammā sarasaṅakappā saññojaniyā, dandho bhikkhave, satuppādo, atha kho naṃ-1 khippameva pajahati vinodeti, byantīkaroti, anabhāvaṃ gameti.

“When, bhikkhus, a bhikkhu is conducting himself and dwelling in such a way, if occasionally, due to a lapse of mindfulness, evil unwholesome memories and intentions connected with the fetters arise in him, slow might be the arising of his mindfulness, but then he quickly abandons them, dispels them, puts an end to them, obliterates them.
 
Seyyathāpi bhikkhave, puriso divasasantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya; dandho bhikkhave udakaphusitānaṃ nipāto, atha kho naṃ khippameva parikkhayaṃ pariyādānaṃ gaccheyya. Evameva kho bhikkhave, tassa ce bhikkhuno evaṃ carato evaṃ viharato kadāci karahaci satisammosā uppajjanti pāpakā akusalā dhammā sarasaṅkappā saññojaniyā; dandho bhikkhave, satuppādo atha kho naṃ khippameva pajahati vinodeti byantī karoti anabhāvaṃ gameti. Evaṃ kho bhikkhave bhikkhuno cāro ca vihāro ca anubuddho hoti yathā carantaṃ viharantaṃ abhijjhā domanassā pāpakā akusalā dhammā nānussavanti.

Suppose a man let two or three drops of water fall onto an iron plate heated for a whole day. Slow might be the falling of the water drops, but then they would quickly vaporize and vanish. So too, when a bhikkhu is conducting himself and dwelling in such a way … slow might be the arising of his mindfulness, but then he quickly abandons them, dispels them, puts an end to them, obliterates them.

“Thus a bhikkhu has comprehended a mode of conduct and manner of dwelling in such a way that as he conducts himself and as he dwells thus, evil unwholesome states of covetousness and displeasure do not flow in upon him.

https://suttacentral.net/en/sn35.244

Из Лохичча сутты:

Idha brāhmaṇa bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na vyāpajjati, uppaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttaṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
 
Sotena saddaṃ sutvā piyarūpe sadde nādhimuccati, appiyarūpe sadde na vyāpajjati uppaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Ghānena gandhaṃ gāyitvā piyarūpe gandhe nādhimuccati, appiyarūpe gandhe na vyāpajjati uppaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Jivhāya rasaṃ sāyitvā piyarūpe rase nādhimuccati, appiyarūpe rase na vyāpajjati uppaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Kāyena phoṭṭhabbaṃ phusitvā piyarūpe phoṭṭhabbe nādhimuccati, appiyarūpe phoṭṭhabbe na vyāpajjati uppapaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.
Manasā dhammaṃ viññāya piyarūpe dhamme nādhimuccati, appiyarūpe dhamme na vyāpajjati uppaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti. Evaṃ kho brāhmaṇa, guttadvāro hotīti.

"In this case, Brahman, a monk, seeing objects with the eye, is not attracted to things that are pleasing and not repelled by things that are unpleasing. He dwells with mindfulness present, and his mind is unbounded. Thus he experiences the emancipation of the heart through wisdom and so those evil and unwholesome states that arise cease without remainder.

[Likewise for sounds, smells, flavors, tangibles and mind-objects.] "In this way one is 'with sense-doors guarded.'"

http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.132.wlsh.html
https://suttacentral.net/en/sn35.132

Из Авассута сутты:

Kathañcāvuso anavassuto hoti: idhāvuso bhikkhu cakkhunā rūpaṃ disvā piyarūpe rūpe nādhimuccati, appiyarūpe rūpe na khyāpajjati, upaṭṭhitakāyasati ca viharati appamāṇacetaso, tañca cetovimuttiṃ paññāvimuttiṃ yathābhūtaṃ pajānāti yatthassa te uppannā pāpakā akusalā dhammā aparisesā nirujjhanti.

"And how is one not soggy? There is the case where a monk, when seeing a form via the eye, is not, in the case of pleasing forms, committed to forms nor, in the case of displeasing forms, afflicted by forms. He remains with body-mindfulness present, and with immeasurable awareness. And he discerns, as it actually is present, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace.

http://www.accesstoinsight.org/tipitaka/sn/sn35/sn35.202.than.html
https://suttacentral.net/en/sn35.243

Из Маха-таньха-санкхая сутты:

So cakkhunā rūpaṃ disvā piyarūpe rūpe na sārajjati. Appiyarūpe rūpe na byāpajjati. Upaṭṭhitakāyasati ca viharati appamāṇacetaso. Tañca cetovimuttiṃ paññāvimuttiṃ yathā bhūtaṃ pajānāti yatthassa te pāpakā akusalā dhammā aparisesā nirujjhanti. So evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhati. Tassa nandinirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

“On seeing a form with the eye, he does not lust after it if it is pleasing; he does not dislike it if it is unpleasing. He abides with mindfulness of the body established, with an immeasurable mind, and he understands as it actually is the deliverance of mind and deliverance by wisdom wherein those evil unwholesome states cease without remainder. Having thus abandoned favouring and opposing, whatever feeling he feels, whether pleasant or painful or neither-painful-nor-pleasant, he does not delight in that feeling, welcome it, or remain holding to it. As he does not do so, delight in feelings ceases in him. With the cessation of his delight comes cessation of clinging; with the cessation of clinging, cessation of being; with the cessation of being, cessation of birth; with the cessation of birth, ageing and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.

https://suttacentral.net/en/mn38

Из Аненьджа-саппая сутты:

Yannūnāhaṃ vipulena mahaggatena cetasā vihareyyaṃ abhibhuyya lokaṃ adhiṭṭhāya manasā. Vipulena hi me mahaggatena cetasā viharato abhibhuyya lokaṃ adhiṭṭhāya manasā. Ye pāpakā akusalā manasā abhijjhāpi sārambhāpi, te na bhavissanti. Tesaṃ pahānā aparittañca me cittaṃ bhavissati, appamāṇaṃ subhāvita'nti. Tassa evaṃ paṭipannassa tabbahulavihārino āyatane cittaṃ pasīdati.Sampasāde sati etarahi vā āneñjaṃ samāpajjati, paññāya vā adhimuccati.

What if I — overpowering the world [of the five senses] and having determined my mind — were to dwell with an awareness that was abundant & enlarged? Having done so, these evil, unskillful mental states — greed, ill will, & contentiousness — would not come into being. With their abandoning, my mind would become unlimited, immeasurable, & well developed.' Practicing & frequently abiding in this way, his mind acquires confidence in that dimension. There being full confidence, he either attains the imperturbable now or else is committed to discernment.

http://www.accesstoinsight.org/tipitaka/mn/mn.106.than.html

Из Ваттха сутты:

Satisambojjhaṅgo iti ce me āvuso, hoti appamāṇoti me hoti. Susamāraddhoti me hoti. Tiṭṭhantaṃ1 tiṭṭhatīti pajānāmi. Sacepi me cavati, idappaccayā me cavatīti pajānāmi, dhammavicayasambojjhaṅgo iti ce me āvuso, hoti appamāṇoti me hoti. Susamāraddhoti me hoti. Tiṭṭhantaṃ1 tiṭṭhatīti pajānāmi. Sacepi me cavati, idappaccayā me cavatīti pajānāmi, viriyasambojjhaṅgo iti ce me āvuso, hoti appamāṇoti me hoti. Susamāraddhoti me hoti. Tiṭṭhantaṃ1 tiṭṭhatīti pajānāmi. Sacepi me cavati, idappaccayā me cavatīti pajānāmi, pītisambojjhaṅgo iti ce me āvuso, hoti appamāṇoti me hoti. Susamāraddhoti me hoti. Tiṭṭhantaṃ1 tiṭṭhatīti pajānāmi. Sacepi me cavati, idappaccayā me cavatīti pajānāmi, passaddhisambojjhaṅgo iti ce me āvuso, hoti appamāṇoti me hoti. Susamāraddhoti me hoti. Tiṭṭhantaṃ tiṭṭhatīti pajānāmi. Sacepi me cavati, idappaccayā me cavatīti pajānāmi, samādhisambojjhaṅgo iti ce me āvuso, hoti appamāṇoti me hoti. Susamāraddhoti me hoti. Tiṭṭhantaṃ tiṭṭhatīti pajānāmi. Sacepi me cavati, idappaccayā me cavatīti pajānāmi, upekhāsambojjhaṅgo iti ce me āvuso, hoti appamāṇoti me hoti. Susamāraddhoti me hoti. Tiṭṭhantaṃ1 tiṭṭhatīti pajānāmi. Sacepi me cavati, idappaccayā me cavatīti pajānāmi.

“If, friends, it occurs to me, ‘Let it be the enlightenment factor of mindfulness,’ it occurs to me, ‘It’s measureless’; it occurs to me, ‘It’s fully perfected.’ While it persists, I understand, ‘It persists. ’ If it abates in me, I understand, ‘It has abated in me for a particular reason.’ …

“If, friends, it occurs to me, ‘Let it be the enlightenment factor of equanimity,’ it occurs to me, ‘It’s measureless’; it occurs to me, ‘It’s fully perfected.’ While it persists, I understand, ‘It persists.’ But if it abates in me, I understand, ‘It has abated in me for a particular reason.’

https://suttacentral.net/en/sn46.4

Из Косала сутты:

Dasaimāni bhikkhave kasiṇāyatanāni. Katamāni dasa: paṭhavikasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. Āpokasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ. Tejokasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ. Vāyokasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ. Nīlakasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ. Pītakasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ. Lohitakasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ. Odātakasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ. Ākāsakasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ. Viññāṇakasiṇameko sañjānāti uddhaṃ adho, tiriyaṃ advayaṃ appamāṇaṃ imāni kho bhikkhave dasa kasiṇāni. Etadaggaṃ bhikkhave imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ, evaṃsaññinopi kho bhikkhave santi sattā.

 “Bhikkhus, there are these ten kasiṇa bases. What ten? One person perceives the earth kasiṇa above, below, across, undivided, measureless. One person perceives the water kasiṇa … the fire kasiṇa … the air kasiṇa … the blue kasiṇa … the yellow kasiṇa … the red kasiṇa … the white kasiṇa … the space kasiṇa … the consciousness kasiṇa above, below, across, undivided, measureless. These are the ten kasiṇa bases. Of these ten kasiṇa bases, this is the foremost, namely, when one perceives the consciousness kasiṇa above, below, across, undivided, measureless. There are beings who are percipient in such a way.

https://suttacentral.net/en/an10.29
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