Перевод "ekaggata"

Автор Ассаджи, 11:00 27 августа 2009

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Ассаджи

(обновление темы http://buddhist.ru/board/showthread.php?t=2066 )

'Ekaggataa' довольно противоречиво определяется в словаре Рис-Девидса как 'concentration; capacity to individualize; contemplation, tranquility of mind'.

Словарь Маргарет Коун дает подобное определение: 'concentration on one object, intentness; calm', где опять же сочетаются сосредоточение и спокойствие. В приведенных там же глоссах «экаггата» служит определением «самадхи» (eko samādhi citassa ekaggataa), и тесно связано с джханой (jhaanan ti upekkhaa sati cittassa ekaggattaa). Близкий синоним 'ekagga' – 'samaahita' (собранный, соединенный, сконцентрированный).

Словарь Монье-Вильямса дает значение 'ekaagratas' как 'with undivided attention'.

В нашей культуре «концентрация» обычно ассоциируется с напряженным суженным вниманием, поэтому сочетание концентрации и спокойствия несколько непривычно, и с трудом поддается переводу.

Слово 'ekaggataa' состоит из трех частей – 'eka' (один), 'agga' (первый, главный; вершина), и 'ttaa' – cуффикс состояния типа русского 'ность'.

Анализ слова 'aggataa', на мой взгляд, позволяет лучше понять подразумеваемый смысл. Оно означает 'pre-eminence, chief position, prominence, superiority'. Таким образом, 'ekaggataa' можно перевести как 'преобладание чего-то одного'. Это однородная настроенность ума на опору сосредоточения (араммана).

Цитировать"Tattha cittassa ekaggatāti nānārammaṇavikkhepābhāvato ekaṃ ārammaṇaṃ aggaṃ uttamaṃ assāti ekaggo, ekaggassa bhāvo ekaggatā."

Patisambhidamagga-Atthakatha 1.230

Такое понимание вполне согласуется с данными нейрофизиологии, в частности, с теорией доминант.

"ДОМИНАНТА, в физиологии временно господствующий очаг возбуждения в центральной нервной системе; создает скрытую готовность организма к определенной деятельности при одновременном торможении других рефлекторных актов. Принцип доминанты сформулировал А. А. Ухтомский в 1911-23."

Вероятно, в терминах нейрофизиологии 'ekaggataa' означает такое состояние центральной нервной системы, при котором она полностью охвачена одной доминантой.

За неимением лучшего эквивалента, можно переводить это слово как "однонаправленность".

Ассаджи

#1
Возможно, лучше вариант "однонастроенность".

Zom

#2
Да, наверное это самый подходящий вариант.

Ассаджи

Из Йога-сутры Патанджали:

Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhipariṇāmaḥ||11||

Diminution (kṣaya) of attention to all (objects) (sarva-arthatā) and the emergence/development --udaya-- (udayau) of one-pointedness --ekāgratā-- (ekāgratayoḥ) (is) the mutation (pariṇāmaḥ) of Samādhi --perfect concentration or absorption-- (samādhi) of mind (cittasya)||11||

http://www.sanskrit-sanscrito.com.ar/en/patanjali-yoga-sutras/629

В переводе Загуменнова:

11. Уничтожение разнонаправленности ума (сарва-артхата) и возникновение единонаправленности (экаграта) – это самадхическая модификация [ума] (самадхи-паринама).

Ассаджи

Из «Абхидхарма-коша-бхашьи» Васубандху:

10. Concentration (samādhi; ting nge 'dzin) is the one-pointedness of thought (cittaikāgratā) toward a cognitive object (agra = ālambana; i. 33); this is the factor by virtue of which thought, in an uninterrupted stream, remains focused on a cognitive object (viii.1).

[Question:] - What should one understand by ''allpication to a sinle object" (aikāgrya) or [the mental factor] samādhi?

[Answer:] - The fact that thoughts have a single cognitive object (ekālambanatā cittānām).

Ассаджи

Буддавачана пишет о том, что это качество может относиться и к повседневным делам:

AN 5.151: one should be ekaggacitta while listening to a Dhamma talk
Цитироватьsuṇanto saddhammaṃ ... avikkhittacitto dhammaṃ suṇāti ekaggacitto yoniso ca manasi karoti.

while listening to the good Dhamma ... one listens to the Dhamma with an undistracted and one-pointed mind; one attends to it appropriately.

AN 4.12: one should have cittaṃ ekaggaṃ while walking:
Цитировать"carato cepi ... samāhitaṃ cittaṃ ekaggaṃ, carampi, bhikkhave, bhikkhu ... samitaṃ āraddhavīriyo pahitatto'ti vuccati

if while walking ... his mind is concentrated and one-pointed, then that bhikkhu is said to be ... continuously energetic and resolute while walking.

https://dhammawheel.com/viewtopic.php?f=43&t=20612&p=419973#p408054

Ассаджи

empiriocritic_1900 пишет:

Цитата: Alex123#359767
Цитата: VladStulikov#359715Для любых джхан нужно мощное сосредоточение без отвлечений, и вообще для достижение Ниббаны нужно мощно развитое однонаправленное сосредоточение, концентрация внимания вместе с развитой осознанностью.

Это ОЧЕНЬ спорное утверждение про необходимость мощного сосредоточения. Бханте Вималарамси например утверждает что даже кханика самадхи мешает развитию пути. Саядо Тежания также учить о Пути без сильной концентрации, и Ажан Ча не восхвалял просто концентрацию с умением сидеть неподвижно многие часы как курица.

В стандартных формулах, только во второй джхане есть  однонаправленость ума и самадхи. В первой джхане нет.

Цитировать
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
В первой джхане нету так называемой однонаправлености. И заметьте что pītisukhaṃ  возникает как следстие уедениния (vivekajaṃ pītisukhaṃ) от чувственых удовольствий.

Цитировать
Vitak­ka­vicārā­naṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

В второй джхане есть и "cetaso ekodibhāvaṃ" и "samādhi". И здесь что интересно и отличительно от 1й джханы что pītisukhaṃ возникает как следствие самадхи  (samādhijaṃ pītisukhaṃ) а не viveka. 

То есть как минимум "одно направленость" это начинается с 2й джханы.

Здесь не так просто. Вот Вибханга ( параграфы 568-569: см. http://abhidhamma.ru/wp-content/uploads/2014/12/Vibhanga.pdf страница 335) объясняет, что первая джхана состоит из пяти факторов. Вот эти пять факторов: "Initial application, sustained application, zest, pleasure, one-pointedness of consciousness". И то же самое повторяет Буддагоса в Висуддхимагге,в  главе IV, в параграфе 106.

Далее (в параграфе 109) Буддагоса замечает по поводу того, что в Вибханге в одном месте однонаправленность перечисляется, а в другом, в той же главе, нет: "Although unification of mind is not actually listed among these factors in the [summary] version [beginning] "which is accompanied by applied and sustained thought" (Vibh 245), nevertheless it is mentioned [later] in the Vibhaòga as follows: "'Jhána': it is applied thought, sustained thought, happiness, bliss, unification"(Vibh 257), and so it is a factor too; for the intention with which the Blessed One gave the summary is the same as that with which he gave the exposition that follows it".

Далее (параграф 144 той же главы) он рассуждает об отличии второй джханы от первой, и говорит, что однонаправленность присутствует и в первой, и во второй, но во второй она сильнее, потому что уже не нарушается витаккой и вичарой - поэтому именно применительно ко второй джхане о ней и говорится: "It might be asked: But does not this faith exist in the first jhána too, and also this concentration with the name of the "single [thing]?" Then why is only this second jhána said to have confidence and singleness of mind?—It may be replied as follows: It is because that first jhána is not fully confident owing to the disturbance created by applied and sustained thought, like water ruffled by ripples and wavelets. That is why, although faith does exist in it, it is not called "confidence." And there too concentration is not fully evident because of the lack of full confidence. That is why it is not called "singleness" there. But in this second jhána faith is strong, having got a footing in the absence of the impediments of applied and sustained thought; and concentration is also evident through having strong faith as its companion. That may be understood as the reason why only this jhána is described in this way".

С помощью сутт эту же мысль обосновать тоже можно. Вы цитировали выше стандартную формулу, которой описываются джханы. Однако вот, например, в SN45.8 описанию четырёх джхан предшествует указание, что все четыре джханы - это и есть саммасамадхи.

"Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi ...и т.д." - то есть, отвечая на вопрос, что такое саммасамадхи, Будда даёт стандартную формулу первой джханы, затем второй джханы, затем третьей джханы, затем четвертой джханы - и завершает столь развёрнутое определение ещё одним напоминанием, что вот это и называется саммасамадхи: "ayaṃ vuccati, bhikkhave, sammāsamādhī"ti" ( https://suttacentral.net/pi/sn45.8 )

Или вот, в SN46.52 Будда говорит, что идёт ли речь о самадхи вместе с витаккой и вичарой, или о самадхи без витакки и вичары - в обоих случаях это фактор пробуждения, самадхи: "Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo" ( https://suttacentral.net/pi/sn46.52 ).

А что такое "samādhi"? Это - повторюсь, однонаправленность ума и есть, "cittassa ekaggatā ayaṃ samādhi" ( https://suttacentral.net/pi/mn44 )

http://dharma.org.ru/board/post359771.html#359771

Ассаджи

Досточтимый Тханиссаро Бхиккху пишет об этом термине:

How Pointy is One-pointedness?

A Pāli sutta, MN 44, defines concentration as cittass'ek'aggatā, which is often translated as "one-pointedness of mind": cittassa = "of the mind" or "of the heart," eka = one, agga = point, -tā = -ness. MN 117 defines noble right concentration as any one-pointedness of mind supported by the first seven factors of the noble path, from right view through right mindfulness. MN 43 states further that one-pointedness is a factor of the first jhāna, the beginning level of right concentration.

From these passages, it has been argued that if one's awareness in concentration or jhāna is truly one-pointed, it should be no larger than a point, which means that it would be incapable of thinking, of hearing sounds, or even of being aware of the physical body. However, this interpretation imposes too narrow a meaning on the word ek'aggatā, one that is foreign to the linguistic usage of the Pāli Canon.

A. To begin with, agga has many other meanings besides "point." In fact, it has two primary clusters of meanings, in neither of which is "point" the central focus.

The first cluster centers on the fact that a summit of a mountain is called its agga. Clustered around this meaning are ideas of agga as the topmost part of something (such as the ridge of a roof), the tip of something (such as the tip of a blade of grass), and the best or supreme example of something (such as the Buddha as the agga of all beings). AN 5:80 plays with these meanings of agga when it criticizes monks of the future who will "search for the tiptop flavors (ras'agga) with the tip of the tongue (jivh'agga)."

The second cluster of meanings for agga centers on the idea of "meeting place." A hall where monks gather for the uposatha, for example, is called an uposath'agga. The spot where they gather for their meals is called a bhatt'agga.

Given that the object of concentration is said to be a dwelling (vihāra), and that a person enters and dwells (viharati) in the levels of jhāna, this second cluster of meanings may be the more relevant one here. A mind with a single agga, in this case, would simply be a mind gathered around one object, and need not be reduced to a single point.

B. An even more telling way to determine the meanings of ek'agga and ek'aggatā is, instead of dividing these words into their roots, to look at the ways in which the Canon uses them to describe minds.

1. Two passages, one from the Vinaya and one from a sutta, show what ek'agga means in the everyday context of listening to the Dhamma.

In Mv.II.3.4, the phrase, "we pay attention," in the instructions for how to listen to the Pāṭimokkha, is defined as: "We listen with an ek'agga mind, an unscattered mind, an undistracted mind." Even if ek'agga were translated as "one-pointed" here, the "point" is obviously not so restricted as to make the ears fall silent. Otherwise, we would not be able to hear the Pāṭimokkha at all. And the fact that the mind is ek'agga doesn't mean that we can't also hear other sounds aside from the Pāṭimokkha. It's just that those sounds don't make the mind lose its focus on a single theme.

In AN 5:151, the Buddha lists five qualities that enable one, when listening to the true Dhamma, to "alight on assuredness, on the rightness of skillful qualities." The five qualities are:

"One doesn't hold the talk in contempt.

"One doesn't hold the speaker in contempt.

"One doesn't hold oneself in contempt.

"One listens to the Dhamma with an unscattered mind, an ek'agga mind.

"One attends appropriately."

Because appropriate attention means to contemplate experiences in terms of the four noble truths (see MN 2), this passage shows that when the mind is ek'agga, it's not only able to hear. It can also think at the same time. If it couldn't hear or think, it couldn't make sense of the Dhamma talk. So again, even if we translate ek'agga as "one-pointed," the one-pointed mind is not so pointy that it cannot think or hear sounds. This would defeat the purpose of listening to the Dhamma and would get in the way of "alighting on assuredness."

2. As for the way in which ek'agga is used in describing the mind in concentration, a passage in MN 43 defines the factors of the first jhāna as these: "directed thought, evaluation, rapture, pleasure, and one-pointedness of mind." It has been argued that this statement contains a contradiction, in that the compilers of MN 43 did not realize that one-pointedness precluded thought and evaluation. But perhaps they knew their own language well enough to realize that ek'aggatā—being gathered into oneness—did not preclude the powers of thought.

3. The standard similes for right concentration (DN 2; AN 5:28; MN 119) all emphasize that the mind in right concentration is aware of the entire body. For example, here is the simile for the highest level of jhāna, the fourth:

"Then, with the abandoning of pleasure & pain—as with the earlier disappearance of joys & distresses—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness. Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness."

To get around the reference to "entire body" in these similes, those who propose that a one-pointed mind can be aware of only one point interpret "body" in this context as meaning a purely mental body, such as the body of one's thoughts. But that would mean (a) that the similes' emphasis on pervading the entire body would be meaningless if the mental body is reduced to a small point and (b) that the Buddha was extremely sloppy and misleading in his choice of similes to describe concentration. If the purpose of jhāna is blot out awareness of the body, why would he choose a simile for the fourth jhāna in which the entire body is pervaded with awareness?

4. MN 52, MN 111, and AN 9:36 show that the ability to use appropriate attention to analyze any of the four jhānas while still in the state of ek'aggatā is an important skill in reaching awakening. In each case, this analysis entails applying appropriate attention: seeing the experience of the jhāna in terms of the four noble truths, and applying the appropriate duty to each truth: comprehending stress, abandoning its cause, realizing its cessation, and developing the path to its cessation. For instance, AN 9:36 describes how, after mastering the first jhāna, one might analyze it in a way that leads to release:

"Suppose that an archer or archer's apprentice were to practice on a straw man or mound of clay, so that after a while he would become able to shoot long distances, to fire accurate shots in rapid succession, and to pierce great masses. In the same way, there is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. He regards whatever phenomena there that are connected with form, feeling, perception, fabrications, & consciousness, as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a disintegration, an emptiness, not-self. He turns his mind away from those phenomena, and having done so, inclines his mind to the property of deathlessness: 'This is peace, this is exquisite—the resolution of all fabrications; the relinquishment of all acquisitions; the ending of craving; dispassion; cessation; unbinding.'

"Staying right there, he reaches the ending of the effluents. Or, if not, then—through this very Dhamma-passion, this Dhamma-delight, and from the total ending of the five lower fetters [self-identification views, grasping at habits & practices, uncertainty, sensual passion, and irritation]—he is due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world."

As MN 111 makes especially clear, this sort of analysis can be accomplished while one is still in the state of jhāna. To view the phenomena experienced in the first jhāna in terms of form, feeling, perception, fabrication, and consciousness is to regard them as instances of the five clinging-aggregates, which is the definition of the first noble truth. To regard them as inconstant, etc., is to apply the duty appropriate to the first noble truth, which is to comprehend that truth to the point of dispassion (SN 22:23).

In this way, the Buddha's recommendations for alighting on the Dhamma while in jhāna parallel those for alighting on the Dhamma while listening to a Dhamma talk: Don't hold the Buddha in contempt, i.e., give his teachings a fair hearing and a fair test. Show your lack of contempt for your meditation object by giving it your full attention and mastering concentration. Show your lack of contempt for yourself by convincing yourself that you can do this. Gather the mind around its one object. And analyze the component factors of the mind's one-pointedness with appropriate attention.

This ability to analyze a state of concentration in this way while the mind is still gathered around its single object is a crucial skill in attaining release. For this reason, the term that defines concentration—cittass'ek'aggatā—shouldn't be defined in so narrow a sense that it would obstruct any efforts to master that skill and gain its benefits.


https://www.dhammatalks.org/books/FirstThingsFirst/Section0013.html

Balabust

вот тут тоже вроде это слово упоминается(я дилетант простите)
В этой сутте помоему доходчиво с аналогией обьяснено как это сосретодочено.
. «Āraddhaṃ kho pana me, bhikkhave, vīriyaṃ ahosi asallīnaṃ, upaṭṭhitā sati asammuṭṭhā , passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.

https://www.theravada.su/node/1201
mn19-dvedha-vitakka-sutta-sv.htm

Ассаджи

Цитата: Ассаджи от 11:00 27 августа 2009
Слово 'ekaggataa' состоит из трех частей – 'eka' (один), 'agga' (первый, главный; вершина), и 'ttaa' – cуффикс состояния типа русского 'ность'.

Анализ слова 'aggataa', на мой взгляд, позволяет лучше понять подразумеваемый смысл. Оно означает 'pre-eminence, chief position, prominence, superiority'. Таким образом, 'ekaggataa' можно перевести как 'преобладание чего-то одного'. Это однородная настроенность ума на опору сосредоточения (араммана).

Цитировать"Tattha cittassa ekaggatāti nānārammaṇavikkhepābhāvato ekaṃ ārammaṇaṃ aggaṃ uttamaṃ assāti ekaggo, ekaggassa bhāvo ekaggatā."

Patisambhidamagga-Atthakatha 1.230

Толковое нейрофизиологическое описание:

ЦитироватьThe importance of these brain states is to enable minimization of free energy via the minimization of the statistical construct called complexity in the active inference literature. In essence, this simply means that redundant connections can be removed from the brain's hierarchical generative models; thereby enabling the brain to generalize its models or explanations for exchange with the world – when re-engaged by sensory input. On this view, one could regard this form of meditation as aspiring to that simple but serene state where all that is redundant, distracting or unnecessarily complex can be dissolved. In practice, we find that the progressive and extensive simplification of network activity as a subject develops jhāna, leads to highly focused activity near the vertex, suggesting extensive connectivity down through the brain stem into the body, reflecting the subjective experience of embodied presence, and the meditational terms samādhi or yoga that describe a deeply integrated mind-body experience. It is as though all the previously widely distributed networks, each consuming portions of available energy, are gathered together into a simple focus revealing a previously unrecognized and remarkable reservoir of available energy.

The Human Default Consciousness and Its Disruption: Insights From an EEG Study of Buddhist Jhāna Meditation
Paul Dennison

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6582244/