rhinoceroshorn wrote: ↑Wed Oct 14, 2020 5:43 pm
In the context of the arupa jhanas, what is exactly the disappearance of perceptions of resistance? What does it mean? How does it feel like? I thought it was stopping perceiving the body, as if it was not present anymore while in one of the arupas, but rereading those suttas I wonder if it means anything else.
Thanks.
Proposed translation (with proper lexicography) :
1. sabbaso rūpasaññānaṃ samatikkamā,
2. paṭighasaññānaṃ atthaṅgamā,
3. nānattasaññānaṃ amanasikārā
4. ‘ananto ākāso’ti
ākāsānañcāyatanaṃ upasampajja viharati.
1. with the complete overstepping of perceptions of form (matter),
2. with the vanishing of perceptions (based) upon the organs of senses (viz. ajjhattikāni āyatanāni [including mano]),
3. not turning the mind (manasa/mano) towards perceptions of manifoldness (lit. (what is) differently than one),
4. aware of the non-internal space.
he attains and seizes distinctively, the field of the non-deflected space (viz. that does not turn back at nāmarūpa (in the internal)) .
*Here, "internal" means anything that is within, and below the saḷāyatana nidana (the field of sensory experience).
The "internal space" is what reveals the nāmarūpa of the saḷāyatana nidāna (see ChUp. below) .
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1. sabbaso rūpasaññānaṃ samatikkamā,
1. with the complete overstepping of perceptions of form (matter),
Samatikkamā [saṁ+atikamma] [Sk.atikrama]
अतिक्रम atikrama [act. atikram]
अतिक्रम् atikram [ati-kram]
- to overstep , to be passed RV.
अति ati
- beyond , over.
√ क्रम् kram
- to cause to step ŚBr.
- to step , walk , go , go towards RV. AV. TS.
- to go across , go over MBh. (late?)
¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨
2. paṭighasaññānaṃ atthaṅgamā,
2. with the vanishing of perceptions upon the organs of senses (ajjhattikāni āyatanāni & mano),
Paṭigha [paṭi+gha - adj.suffix of ghan=han] [Sk.प्रतिग्रह् pratigrah ]
प्रतिग्रह् pratigrah
प्रतिग्रह् pratigrah [prati- √ grah]
- to take hold of , grasp , seize AV.
- to take , appropriate RV.
प्रति prati
- upon
√ ग्रह् grah var. grabh
- to perceive (with the organs of sense, or with mánas/mano) RV. VS. ŚBr. [MuṇḍUp. ŚvetUp. - post-contemporary]
...........
Atthaṅgamā [attha+gamu+a]
- setting down (of the sun), disappearance,perishing,destruction,annihilation.
From Sk. [astaṃ-√ gam]
- cease , vanish , perish , die ŚBr. MBh.
अस्त asta
to go down , set RV. AV.
¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨
3. nānattasaññānaṃ amanasikārā
3. not turning the mind (manasa/mano) to perceptions of manifoldness (lit. differently than one),
Manasikaroti:
Sk. Karoti { pr. ac. sg. 3 } √ कृ kṛ
कृ kṛ
- to direct the thoughts , mind (mánas) RV. Mn. MBh. (towards any object , turn the attention to).
Nānatta [Sk.नानात्व nānātva - [nānā-tva]
- variety , manifoldness Br. MBh.
नाना nānā
- differently
त्व tva
- one RV.
¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨¨
4. ‘ananto ākāso’ti
ākāsānañcāyatanaṃ upasampajja viharati.
4. aware of the non-internal space.
he attains and seizes distinctively, the field of the non-deflected space - (viz. that does not turn back at nāmarūpa (in the internal) — namely the space that is not the internal space of the world of senses (saḷāyatana nidāna;) but that still reveals the nāmarūpa nidāna (see below ChUp.))
Viharati usually means "dwells in" or "meditates on".
But it might better be translated as "fetches with distinction".
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NOTE:
A person doing jhāna, is one that transcends (samatikkamma,) each āyatana.
In the 5th higher āyatana, one starts to experience without the organs of senses - that is to say with a free unpolluted citta.
Then transcends towards the āyatana of non-internal (an/anto = antaḥ = antar) space - that is to say, a space that doesn't deflect/bend (añc,) towards the internal.
Both space and viññāṇa have both the qualifying terms of ananto (non-internal) and anañca (not bending/not deflecting/not turning away).
What does that mean?
In the Chandogya Upanishad, it is said: "Verily, what is called space, is the revealer of nāmarūpa".
Therefore, in the 6th ayatana, one "sees" with a liberated citta, from the nāmarūpa nidana point of view. The nāmarūpa that has descended in saḷāyatana nidāna, is not there any longer. The nāmarūpa that dealt with the field of experience of the senses, is no longer operative.
Same thing for ayatana #7th. One transcends towards the viññāṇa nidāna, that is the external (non-internal - ananto) viññāṇa. That is to say, towards an aniddassana (non manifested), non-bending (anañca) towards the nāmarūpa nidāna any longer. That is to say again, that viññāṇa does not turn back at nāmarūpa any longer (as in SN 12.65) — and shoots back towards the end of the remaining sankharas, and the end of ignorance.
https://justpaste.it/img/51a3a38fb4d299 ... 9fb84b.png
So on and so forth until the cessation of experiences (vedanā), and cessation of acquiescences (sañña) towards those experiences - and this leads to the break on through to the other shore (nibbāna).
https://cruciality.files.wordpress.com/ ... /loser.jpg
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Oh, and the breath does not stop completely in the 4th jhana. Nirodha (nirudh) means "to cease" - but it also mean "to restrain" — which is the case in the fourth jhana - (namely that one prevents the action and expression of the breath).
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