ร่างคำแปล อาเนญชสัปปายสูตร ภาษาอังกฤษ


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ตัวสะกดบาลีในอักษรโรมันในเอกสารนี้ใช้ตามมาตราฐาน ใครอ่านได้ จำไว้ อีกหน่อยก็ชินไปเอง จะตัดแปะเก็บไว้ใช้ก็ยังได้ ผมเองก็ทะยอยสะสมคำศัพท์บาลีในอักษรโรมันไปเรื่อยๆ พวกตัวที่มีจุดบนจุดล่างเนี่ย ทำยาก ก๊อปและตัดแปะง่ายกว่า

ท่านใดที่มีความเห็น ข้อเสนอให้แก้ไข ติติง แจ้งมาได้ครับ 

อ้อ พระสูตรนี้ดูเหมือนท่านเน้นสอนพระเสขบุคคล คือโสดาบันขึ้นไป (เว้นพระอรหันต์) ที่ชอบอรูปฌาน นะครับ

ตอนนี้ก็กำลังแปลอีกพระสูตรหนึ่งต่อไป เป็นประเภทเนื้อหาหนักปานกลาง แต่ไม่หนักมาก เพราะถ้าหนักมากไป ผมก็กลัวแปลไม่ตรงเหมือนกัน

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āneñjā-sappāya-sutta

อาเนญชสัปปายสูตร (๑๐๖)

The Sutra on imperturbable comfort


Keywords:  jhāna, āneñjā-samāpatti, ñāṇa, wisdom, liberation, enlightenment, mind,  parinibbāna,  kāmā-saññā,  mahābhūta,  viññāṇa, āneñjā-saññā,  ākiñcaññāyatana, nevasaññānāsaññāyatana,  upekkhā, vimokkha, majjhima-nikāya


คำหลัก (Thai keywords) : ฌาน อาเนญชสมาบัติ อากิญจัญญายตนะ เนวสัญญานาสัญญายตนะ พระสูตร สุตตันตปิฎก มัชฌิมนิกาย อุปริปัณณาสก์ พระอานนท์ พระผู้มีพระภาค อุเบกขา วิโมกข์ 


Translated into English from Thai language Suttapiṭaka, vol. 6, by Burachai Sonthayanon, Ph.D.document version: 1.0 August 27, 2013, B.E. 2556


จาก พระสุตตันตปิฎก ฉบับภาษาไทย เล่ม ๖ มัชฌิมนิกาย อุปริปัณณาสก์ แปลเป็นภาษาอังกฤษโดย บุรชัย สนธยานนท์  ร่างแปลที่ ๑


Notice: This is a first draft translation aiming to facilitate learning and understanding of practical Buddhism among international people. If you have comment or suggestion for improvement / corrections, please write to [email protected] This documents contains information from 2 stages of translation (i.e. from Pali to Thai, then from Thai to English), therefore, it is advisable that one should also look at original Pali texts of the Buddhist Scripture (Tipitaka) for exact wording and alternative interpretation.  Numbers inside square brackets in front of many paragraphs indicated the paragraph numbers in the a respective volume of the Thai Sutta Tipitaka. Explanations, translation of Pali terms, alternative terms, my interpretation and comments are given in parentheses. 

 

āneñjāsappāyasutta (Sutra number 106)


[80] Thus I (Ananda) have heard:-


Once, while the Blessed One (Buddha) stayed at a community called Kammasadhamma of Kuru people in the Kuru land, the Blessed One called monks for attention, “Behold Bhikku”. The monks then replied to his call.


[81] The Buddha has said as follows, “Well, Bhikkhu, sensuality (kāmā) is impermanent, is void of substance, faint and disappear as norm. These characters of kāmā have been cheating (people), (and if missing, kāmā) is talked of by fools. Kāmā as existed in this realm (life) and (your) future realm, as well as perception of sensuality (kāmā-saññā) in this realm and a future realm, both of these are loop traps of Māra (the Tempter / misguiding angel), are territories of Māra, are baits of Māra, are feeding areas of Māra. In these kāmā, there are wicked immorals (akusala) which occurred in the mind. They are covetousness (abhijjā), hatred (byāpāda), anger, which occur after sensualities. Their occurrences would endanger holy developing followers (Ariyasāvaka, in this case likely to mean only the 2 lower levels of mind-developing persons, i.e. Sotāpanna and Sakadāgāmi) who (still) 'study' according to this dhammavinaya (religion).” 


[82] “Look Bhikkhu, a developing follower (Ariyasāvaka) should ponder and (rightly) see sensualities like this. 'Kāmā as existed in this realm and the future realm, and perception of sensuality in this realm and future realm, both of these are loop traps of Māra, are territories of Māra, are baits of Māra, are feeding areas of Māra. In these kāmā, there are wicked immorals which occurred in the mind. They are covetousness, hatred, anger, occurring after  sensualities. Thus their arise would endanger holy followers who (still) study according to this dhammavinaya (this religion). How could 'we' gain prosperous mega-mind (mindfulness of jhāna), wishing a mega-mind to cover the 'world' (i.e. both mind and body).  This is because, whenever a prosperous mega-mind is pondered as covering the 'world', any wicked immorals, such as covetousness, hatred, anger, could not exist in that (momentary) mind (streams). (And) Because of lack of those immorals, our minds which are not small, would become the mind of limitless, that 'we' have been well trained.' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access deep imperturbable formless (non-physical matter) meditation (āneñjā-samāpatti), or can delve into wisdom, while living in the present. After he dies (later), (if he still does not advance to become an Arahat and permanently access Nibbāna) the matter of (his) consciousness (viññāṇa) to become in any realm, that the consciousness would access an unshakable status would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having āneñjā-samāpatti (imperturbable formless meditation) as comfortable (mental) abode, in the first scenario.”


[83] “Look Bhikkhu, there are more. A developing follower should ponder and see like this. 'Kāmā as existed in this realm, and the future realm, are either of partial physical matter or wholesome physical matters, i.e. the 4 Mahābhūta (primary elements) or  matters depending on the 4 primary elements.'  When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access deep imperturbable formless meditation (āneñjā-samāpatti), or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to become in any realm, that the consciousness would access an unshakable status would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having āneñjā-samāpatti (imperturbable formless meditation) as comfortable abode, in the second scenario.”


[84] “Look Bhikkhu, there are more. A developing follower should ponder and see like this. 'Kāmā as existed in this realm, and the future realm, sensuality perception (kāmā-saññā) as existed in this realm, and the future realm, physical body (rupa / kāya) as existed in this realm, and the future realm, body perception (kāya-saññā) as existed in this realm, and the future realm, both cases are impermanence. Anything impermanent, those should not be pleased with, should not be complaint for, should not be attached to.'  When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access deep imperturbable formless meditation (āneñjā-samāpatti), or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to become in any realm, that the consciousness would access an unshakable status would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having āneñjā-samāpatti (imperturbable formless meditation) as comfortable abode, in the third scenario.”

[85] “Look Bhikkhu, there are more. A developing follower should ponder and see like this. 'Kāmā as existed in this realm and the future realm, sensuality perception (kāmā-saññā) as existed in this realm and the future realm, physical body (rupa / kāya) as existed in this realm and the future realm, body perception (kāya-saññā) as existed in this realm and the future realm, and āneñjā-saññā (imperturbable perception), all saññā, would not exist in any realm, that is ākiñcaññāyatana (the Realm of Nothingness), which is good, (and) is delicate.' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access ākiñcaññāyatana, or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to become in ākiñcaññāyatana realm, that would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having ākiñcaññāyatana as comfortable abode, in the first scenario.”

[86] “Look Bhikkhu, there are more. A developing follower (Ariyasāvaka) who stayed in a forest, at a tree base, in a vacant area without any house (N.B. some Thai text usually translated this as 'vacant house', which I think might be incorrect), would ponder that this thing is free from self, is non-self. When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access ākiñcaññāyatana, or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to access ākiñcaññāyatana would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having ākiñcaññāyatana as comfortable abode, in the second scenario.”


[87] “Look Bhikkhu, there are more. A developing follower (Ariyasāvaka) thus ponder and see like this.  'We don't (really) exist anywhere. Even tiny components of others don't exist in 'me' and tiny components of 'me' don't exist anywhere. In anyone, there is no tiny components (called 'we').' When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access ākiñcaññāyatana, or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to access ākiñcaññāyatana would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having ākiñcaññāyatana as comfortable abode, in the third scenario.”


[88] “Look Bhikkhu, there are more. A developing follower (Ariyasāvaka) thus ponder and see like this. 'Kāmā as existed in this realm, and the future realm, sensuality perception (kāmā-saññā) as existed in this realm and the future realm, physical body (rupa / kāya) as existed in this realm and the future realm, body perception (kāya-saññā) as existed in this realm and the future realm, āneñjā- saññā, ākiñcaññāyatana, all these would not exist in any realm, that is nevasaññānāsaññāyatana (the Realm of Neither Perception nor Non-perception), which is good, is delicate.'  When (each of) Ariyasāvaka has practiced, and after having a lot of practices only, (then) his mind would be brighten in āyatna (sensing channel). When (the mind) is brighten, it can (either) access nevasaññānāsaññāyatana or can delve into wisdom, while living in the present. After he dies, the matter of (his) consciousness (viññāṇa) to access nevasaññānāsaññāyatana would be a possible case. Look, Bhikkhu, this is what 'We' called a practice of having nevasaññānāsaññāyatana as comfortable (mental) abode.”


[89] After the Blessed One (Buddha) said so, Ananda said to the Buddha as such. “My respectable Lord. Bhikkhus in this vinaya who have practiced like those must have set neutrality in the mind thinking that, 'Things that do not exist can not become 'we'. We are going to discard what is already present, or has been.' My venerable Lord, would those monks reach Pariibbāna (final release from the round of rebirth) or not?”


The Blessed One said, “Look, Ananda. Some Bhikkhus would (die and) reach Parinibbāna in the present bodies. Some would not reach Parinibbāna in the present bodies.”
Ananda asked, “My respectable Lord. What are the cause or factor causing some Bhikkhus to (die and) reach parinibbāna in the present bodies while some would not?”


[90] The Buddha said, “Well, Ananda. Bhikkhus in this vinaya who have practiced like these, certainly would reach neutrality / equanimity (upekkhā), specifically when thinking that things that do not exist can not become 'we'. We are going to discard what is already present, or has been. (Yet) they are pleased, frequently talk of, are attached to that neutrality. When they are pleased, frequently talked of, are attached to that neutrality, the minds would depend on that neutrality, holding the neutrality. Look Ananda, Bhikkhus who are holding to neutrality can not access Parinibbāna.”


Ananda asked, “My venerable Lord, then where those Bhikkhus would reach ?”


Buddha said, “Well, Ananda. They would access the realm of nevasaññānāsaññāyatana (the Realm of Neither Perception nor Non-perception).”


Ananda asked, “My venerable Lord, I would like to know that, whenever those monks reached that realm, is the realm considered an excellent one worth reaching?”


Buddha said, “Well, Ananda. When those Bhikkhus are (still) holding (it), they would reach the realm they could. That the excellent one reachable (for them) is nevasaññānāsaññāyatana.”


[91] “Look, Ananda, Bhikkhus in this vinaya who have practiced like these, certainly would reach neutrality / equanimity (upekkhā), specifically when thinking that things that do not exist can not become 'we'. We are going to discard what is already present, or has been.  When they are not pleased, not frequently talk of, not attach to that neutrality. When they are not pleased, not frequently talk of, not attach to that neutrality, the minds would not depend on that neutrality, not holding on the neutrality. Look Ananda, Bhikkhus who are not holding on neutrality can access Parinibbāna.”


Ananda exclaimed, “Wonderful, my Lord! It 's (almost) unbelievable! With all these (I have listened), the Blessed One has already instructed us of (how to) practice to cross the Great Ocean (the cycles of birth and death).” “Venerable Lord. How is the liberation (Vimokkha) of Ariya?


[92] “Look Ananda, a developed follower (Ariyasāvaka) should (always) ponder and see like this. That Kāmā as existed in this realm and the future realm, sensuality perception (kāmā-saññā) as existed in this realm and the future realm, physical body (rupa / kāya) as existed in this realm and the future realm, body perception (kāya-saññā) as existed in this realm and the future realm, āneñjā-saññā (perception of imperturbable concentration), ākiñcaññāyatana-saññā (perception of nothingness), nevasaññānāsaññāyatana-saññā (perception of neither Perception nor Non-perception), all these sakkāya (body's components) as just what they are. Immortality is liberation because of non-withholding.” 


“Well, Ananda, 'We' have explained the practice of having comfort of imperturbable meditation (āneñjā-sappāya), the practice of having comfort of nothingness (ākiñcaññāyatana), the practice of having comfort of Neither Perception nor Non-perception (nevasaññānāsaññāyatana). Because of all these, I have explained a practice to cross the Great Ocean, the liberation of the Noble Ones. Well Ananda, any duty for the teacher of a religion who seeks (truths) to beneficially support (his students), to help them, who have used that help, which should be acted to the students, those duties have been done to you (by me).  Look, Ananda. Over there is a tree base, that is a vacant area without a house, you (all go separately and) do practice meditation (jhāna). Don't be negligent / ignorant.  Don't become ones who will be in trouble later (because they can't escape from sufferings).  These are the words I have always taught you.”


After the Buddha has finished stating those wise words, Ananda was pleased with the Buddha's teaching. 


End of āneñjāsappāyasutta (Sutra no. 6 in the group).

 

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