“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. “In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range. Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. “Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa …pe… sati sati āyatane. “In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range. Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.catumahāpathe → cātummahāpathe (bj, pts1ed); catummahāpathe (sya-all, km) "
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. In the same way, should perception and focus accompanied by the dimension of infinite space beset them, that’s an affliction for them. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. In the same way, should perception and focus accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. In the same way, should perception and focus accompanied by the dimension of nothingness beset them, that’s an affliction for them. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha.
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. evamevaṁ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. In the same way, take a mendicant who enters and remains in the dimension of infinite space. … So yadeva tattha hoti vedanāgataṁ saññāgataṁ …pe… an9.36 Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. evamevaṁ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, when perception and focus accompanied by the dimension of infinite space beset me, that was an affliction for me. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, when perception and focus accompanied by the dimension of infinite consciousness beset me, that was an affliction for me. Tassa mayhaṁ, ānanda, etadahosi: Then I thought, Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; Suppose a happy person were to experience pain; that would be an affliction for them. evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. In the same way, when perception and focus accompanied by the dimension of nothingness beset me, that was an affliction for me. Tassa mayhaṁ, ānanda, etadahosi: Then I thought,
‘Piyarūpaṁ sātarūpan’ti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Seeming nice and pleasant’ is a term for the six interior sense fields. ‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ adhivacanaṁ. ‘A downstream lake’ is a term for the five lower fetters.
Seyyathāpi, sunakkhatta, puthusilā dvedhābhinnā appaṭisandhikā hoti; Подобно тому, как толстый камень, расколотый на две части, не может соединиться снова, evameva kho, sunakkhatta, ākiñcaññāyatanādhimuttassa purisapuggalassa ye āneñjasaṁyojane se bhinne. точно так же, Сунаккхатта, когда человек настроен на сферу отсутствия всего, его путы непоколебимого были расколоты. So evamassa veditabbo: Его следует знать “Evameva kho, sunakkhatta, nevasaññānāsaññāyatanādhimuttassa purisapuggalassa ye ākiñcaññāyatanasaṁyojane se vante. «Точно так же, Сунаккхатта, когда человек настроен на сферу ни-восприятия-ни-не-восприятия, его путы основы сферы отсутствия всего были отторгнуты. So evamassa veditabbo: Его следует знать Seyyathāpi, sunakkhatta, tālo matthakacchinno abhabbo puna viruḷhiyā; Подобно тому, как пальма с обрубленной верхушкой не может расти вновь, evameva kho, sunakkhatta, sammā nibbānādhimuttassa purisapuggalassa ye nevasaññānāsaññāyatanasaṁyojane se ucchinnamūle tālāvatthukate anabhāvaṅkate āyatiṁ anuppādadhamme. Точно так же, Сунаккхатта, когда человек всецело настроен на ниббану, его путы сферы ни-восприятия-ни-не-восприятия срублены под корень, сделаны подобными обрубку пальмы, им положен конец, так что они более не смогут возникнуть в будущем.anabhāvaṅkate → anabhāvakate (bj, pts1ed); anabhāvaṅgate (sya1ed, sya2ed, km) So evamassa veditabbo: Его следует знать vaṇoti kho, sunakkhatta, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; «Рана» – это обозначение шести внутренних сфер. visadosoti kho, sunakkhatta, avijjāyetaṁ adhivacanaṁ; «Отрава» – обозначение неведения. “Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī. «Точно так же этот монах является тем, кто практикует сдержанность... ‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. Поняв, что обретение – это корень страдания, не имея обретений, освобождённый в уничтожении обретений, он не может направить своё тело или побудить свой ум к какому-либо обретению. “Evameva kho, sunakkhatta, so vata bhikkhu chasu phassāyatanesu saṁvutakārī. «Точно так же этот монах является тем, кто практикует сдержанность... ‘Upadhi dukkhassa mūlan’ti—iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti— Поняв, что обретение – это корень страдания, не имея обретений, освобождённый в уничтожении обретений, он не может направить своё тело или побудить свой ум к какому-либо обретению».
“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. Точно также, когда кто-либо развил и взрастил осознанность к телу, тогда, когда он склоняет свой ум к реализации любого состояния, которое может быть реализовано прямым знанием, он достигает возможности засвидетельствовать в этом любой аспект, ведь есть для этого подходящее основание. Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā. Представьте квадратный пруд на ровной поверхности земли, окружённый дамбой, полный воды до самых краёв, так что вороны смогли бы отпить из него.pokkharaṇī → pokkhariṇī (si) “Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. Точно также, когда кто-либо развил и взрастил осознанность к телу, тогда, когда он склоняет свой ум к реализации любого состояния, которое может быть реализовано прямым знанием, он достигает возможности засвидетельствовать в этом любой аспект, ведь есть для этого подходящее основание. Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo; Представьте колесницу на ровной поверхности земли на пересечении дорог, запряжённую чистокровными скакунами, ожидающую [погонщика] с лежащим в готовности острым прутом для подгонки,odhastapatodo → ubhantarapaṭodo (sya-all, km); obhastapatodo (mr) " tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyāpi paccāsāreyyāpi; так чтобы умелый колесничий, объездчик приручаемых лошадей, мог бы взобраться на неё, взять поводья в свою левую руку, а острый прут для подгонки в правую руку, выехать, и вернуться назад по любой дороге, по которой бы он пожелал. evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. Точно также, когда кто-либо развил и взрастил осознанность к телу, тогда, когда он склоняет свой ум к реализации любого состояния, которое может быть реализовано прямым знанием, он достигает возможности засвидетельствовать в этом любой аспект, ведь есть для этого подходящее основание. Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṁsā pāṭikaṅkhā. Монахи, когда осознанность к телу постоянно практиковалась, развивалась, взращивалась, использовалась в качестве средства передвижения, использовалась в качестве основания, была утверждена, укреплена, хорошо предпринята, можно ожидать этих десяти благ.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti. Pabbatakandarapadarasākhāparipūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti. Mahāsobbhā paripūrā kunnadiyo paripūrenti. Kunnadiyo paripūrā mahānadiyo paripūrenti. Mahānadiyo paripūrā mahāsamuddaṁ paripūrenti. It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.kusobbhe → kussubbhe (bj, sya-all, km); kusubbhe (pts1ed, pts2ed) " Evameva kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṁ viññāṇaṁ, viññāṇūpanisaṁ nāmarūpaṁ, nāmarūpūpanisaṁ saḷāyatanaṁ, saḷāyatanūpaniso phasso, phassūpanisā vedanā, vedanūpanisā taṇhā, taṇhūpanisaṁ upādānaṁ, upādānūpaniso bhavo, bhavūpanisā jāti, jātūpanisaṁ dukkhaṁ, dukkhūpanisā saddhā, saddhūpanisaṁ pāmojjaṁ, pāmojjūpanisā pīti, pītūpanisā passaddhi, passaddhūpanisaṁ sukhaṁ, sukhūpaniso samādhi, samādhūpanisaṁ yathābhūtañāṇadassanaṁ, yathābhūtañāṇadassanūpanisā nibbidā, nibbidūpaniso virāgo, virāgūpanisā vimutti, vimuttūpanisaṁ khaye ñāṇan”ti. In the same way, ignorance is a vital condition for choices. … Freedom is a vital condition for the knowledge of ending.” " Tatiyaṁ. "
Mahāsamuddo, bhikkhave, apayanto mahānadiyo apayāpeti, mahānadiyo apayantiyo kunnadiyo apayāpenti, kunnadiyo apayantiyo mahāsobbhe apayāpenti, mahāsobbhā apayantā kusobbhe apayāpenti. When the ocean recedes it makes the rivers recede. When the rivers recede they make the streams recede. When the streams recede they make the lakes recede. When the lakes recede they make the ponds recede. Navamaṁ. "
Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahantaṁ kadalikkhandhaṁ ujuṁ navaṁ akukkukajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā pattavaṭṭiṁ vinibbhujeyya. So tattha pheggumpi nādhigaccheyya, kuto sāraṁ. Suppose there was a person in need of heartwood. Wandering in search of heartwood, they’d take a sharp axe and enter a forest. There they’d see a big banana tree, straight and young and grown free of defects. They’d cut it down at the base, cut off the root, cut off the top, and unroll the coiled sheaths. But they wouldn’t even find sapwood, much less heartwood.akukkukajātaṁ → akukkuṭakajātaṁ (cck, sya1ed, km); akukkuṭakajātakaṁ (sya2ed); akukkajaṭajātaṁ (mr) | vinibbhujeyya → vinibbhajjeyya (sya-all, km); vinibbhujjeyya (pts1ed) Evameva kho, āvuso, bhikkhu chasu phassāyatanesu nevattānaṁ na attaniyaṁ samanupassati. In the same way, a mendicant sees these six fields of contact as neither self nor belonging to self. So evaṁ asamanupassanto na kiñci loke upādiyati. So seeing, they don’t grasp anything in the world.evaṁ asamanupassanto → evaṁ samanupassanto (sya-all, km, mr) "
Suñño gāmoti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Empty village’ is a term for the six interior sense fields. Cakkhuto cepi naṁ, bhikkhave, paṇḍito byatto medhāvī upaparikkhati rittakaññeva khāyati, tucchakaññeva khāyati, suññakaññeva khāyati …pe… If an astute, competent, clever person investigates this in relation to the eye, it appears vacant, hollow, and empty. Corā gāmaghātakāti kho, bhikkhave, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. ‘Bandits who raid villages’ is a term for the six exterior sense fields. Cakkhu, bhikkhave, haññati manāpāmanāpesu rūpesu; The eye is struck by both agreeable and disagreeable sights.
“‘Orimaṁ tīran’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. “‘The near shore’, mendicant, is a term for the six interior sense fields. ‘Pārimaṁ tīran’ti kho, bhikkhu, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ. ‘The far shore’ is a term for the six exterior sense fields. ‘Majjhe saṁsādo’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ. ‘Sinking in the middle’ is a term for greed and relishing.
‘Cha dvārā’ti kho, bhikkhu, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. ‘Six gates’ is a term for the six interior sense fields. ‘Dovāriko’ti kho, bhikkhu, satiyā etaṁ adhivacanaṁ. ‘Gatekeeper’ is a term for mindfulness.
Seyyathāpi, bhikkhave, kiṭṭhaṁ sampannaṁ. Suppose the crops have ripened, Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otaritvā yāvadatthaṁ madaṁ āpajjeyya pamādaṁ āpajjeyya; but the caretaker is negligent. If an ox fond of crops invades the crops they’d indulge themselves as much as they like.Kiṭṭhārakkho → kiṭṭharakkhako (bj); kitthārakkho (pts1ed) evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṁvutakārī pañcasu kāmaguṇesu yāvadatthaṁ madaṁ āpajjati pamādaṁ āpajjati. In the same way, when an unlearned ordinary person doesn’t exercise restraint when it comes to the six fields of contact, they indulge themselves in the five kinds of sensual stimulation as much as they like. Seyyathāpi, bhikkhave, kiṭṭhaṁ sampannaṁ kiṭṭhārakkho ca appamatto goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otareyya. Suppose the crops have ripened, and the caretaker is diligent. If an ox fond of crops invades the crops Evameva kho, bhikkhave, yato kho bhikkhuno chasu phassāyatanesu cittaṁ udujitaṁ hoti sudujitaṁ, ajjhattameva santiṭṭhati, sannisīdati, ekodi hoti, samādhiyati. In the same way, when a mendicant’s mind is subdued, well subdued when it comes to the six fields of contact, becomes stilled internally; it settles, unifies, and becomes immersed in samādhi. Seyyathāpi, bhikkhave, rañño vā rājamahāmattassa vā vīṇāya saddo assutapubbo assa. Suppose a king or their minister had never heard the sound of an arched harp.
