Анапанасати сутта

[Ассаджи]

Sabbakayappatisamvedi

Что на самом деле означает это слово в Анапанасати-сутте?

Самое раннее и достоверное объяснение дано в Патисамбхидамагге:

How is it that (5) he trains thus 'I shall breathe in acquainted with the whole body;' (6) he trains thus 'I shall breathe out ac­quainted with the whole body'?

[Analysis of the object]

Body: there are two bodies: the mental body and the material body.

What is the mental body?

Feeling, perception, volition, contact, atten­tion, and mentality are the mental body, and also what are called mind fabrications: these are the mental body.

What is the material body?

The four great elements and the forms derived from clinging to the four great elements, the in-breath and out-breath and the sign for anchoring [mindfulness], and also what are called body fabrications: this is the material body.

How is he acquainted with these bodies? When he understands unification of mind and non-distraction through long in-breaths, his mindfulness is founded. By means of that mindfulness and that knowledge he is acquainted with those bodies. When he under­stands unification of mind and non-distraction through long out­breaths ... through short in-breaths ... through short out-breaths, his mindfulness is founded. By means of that mindfulness and that knowledge he is acquainted with those bodies.

When he adverts [to the three trainings of higher virtue (adhisila), higher mind (adhicitta), and higher discernment (adhipanna)], he is acquainted with those bodies. When he knows, he is acquainted with those bodies. When he sees ... reviews, steadies his mind ... resolves with faith ... exerts effort ... establishes mindfulness ... concentrates mind ... When he understands with understanding ... When he directly knows what is to be directly known ... When he fully understands what is to be fully understood ... When he abandons what is to be abandoned ... When he develops what is to be developed ... When he realizes what is to be realized, he is acquainted with those bodies. That is how those bodies are experienced.

http://bps.lk/bp_library/bp502s/bp502_part3.html

В Вимуттимагге приводится похожее объяснение:

(3) "'Experiencing the whole body, I breathe in,' thus he trains himself:" In two ways he knows the whole body, through non-confusion and through the object. Q. What is the knowledge of the whole body through non-confusion? A. A yogin practises mindfulness of respiration and develops concentration through contact accompanied by joy and bliss. Owing to the experiencing of contact accompanied by joy and bliss the whole body becomes non-confused. Q. What is the knowledge of the whole body through the object? A. The incoming breath and the outgoing breath comprise the bodily factors dwelling in one sphere. The object of respiration and the mind and the mental properties are called "body." These bodily factors are called "body." Thus should the whole body be known.

http://www.forum.websangha.org/viewtopic.php?p=10462#10462

См. тему http://dhamma.ru/forum/index.php/topic,417.0.html

Однако в более поздних комментариях, Висуддхимагге и Аттхакатхе, "тело" здесь трактуется как "тело дыхания".

Sabbakayapatisamvedi Assasissami... passasissamiti sikkhati... = "Experiencing the whole body I shall breathe in... breathe out, thinking thus, he trains himself." He trains himself with the following idea: I shall breathe in making known, making clear, to myself the beginning, middle, and end of the whole body of breathings in; I shall breathe out making known, making clear, to myself the beginning, middle and end of the whole body of breathings out. And he breathes in and breathes out with consciousness associated with knowledge making known, making clear, to himself the breaths."

"To one bhikkhu, indeed, in the tenuous diffused body of in- breathing or body of out-breathing only the beginning becomes clear; not the middle or the end. He is able to lay hold of only the beginning. In the middle and at the end he is troubled. To another the middle becomes clear and not the beginning or the end. To a third only the end becomes clear; the beginning and the middle do not become clear and he is able only to lay hold of the breath at the end. He is troubled at the beginning and at the middle. To a fourth even all the three stages become clear and he is able to lay hold of all; he is troubled nowhere. For pointing out that this subject of meditation should be developed after the manner of the fourth one, the Master said: Experiencing... He trains himself."

"Since in the earlier way of the practice of this meditation there was nothing else to be done but just breathing in and breathing out, it is said: He thinking, I breathe in... understands... and since thereafter there should be endeavor for bringing about knowledge and so forth, it is said, Experiencing the whole body I shall breathe in."

http://www.accesstoinsight.org/lib/authors/soma/wayof.html#body

Что касается параллелей с другими суттами, то, например, в Маханама сутте при описании хода развития факторов Пробуждения речь идет просто о теле.

At any time when a disciple of the noble ones is recollecting the Tathagata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathagata. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.

Yasmiṃ, mahānāma,  samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako  labhati  atthavedaṃ,  labhati  dhammavedaṃ,  labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa  pīti  jāyati,  pītimanassa  kāyo  passambhati,  passaddhakāyo  sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṃ bhāveti.

http://www.accesstoinsight.org/tipitaka/an/an11/an11.012.than.html

Последовательность факторов Пробуждения, упоминаемая и в Анапанасати сутте, следующая:

- сати - памятование;
- дхамма-вичая - различение умственных качеств;
- вирия - усердие;
- пити - восторг;
- пассаддхи - успокоение и расслабление тела;
- самадхи - сосредоточение;
- упеккха - безмятежное наблюдение.

Если проводить параллель с Сатипаттхана суттой, то в соответствующем её разделе под "телом" имеется в виду прежде всего физическое тело.

http://dhamma.ru/canon/dn22.htm

[Ассаджи]

Сейчас читаю книгу:

Tse-fu Kuan
Mindfulness in Early Buddhism

http://books.google.com/books?id=ZEk2rpCxGLMC&printsec=frontcover
http://dharmadana.wordpress.com/2009/03/23/introduction/

The Mahavibhasa of the Sarvastivadins states:
Question: As one observes the wind of breath as entering by the nose and getting out by the nose, why it is said that 'I breathe in and out perceiving the whole body'?
Answer: When mindfulness of breathing is not yet accomplished, one observes in-and-out-breath as entering and getting out by the nose. When mindfulness of breathing is accomplished, one observes breath as entering and going out through all the pores of the body, which is like a lotus root." (T 27, 136a-b).

Это перекликается с указаниями досточтимого Тханиссаро:

"Затем позвольте своему вниманию вернуться в любое место в теле, где оно оказывается наиболее естественно успокоенным и собранным. Просто позвольте своему вниманию оставаться там, слившись с дыханием. Одновременно позвольте диапазону своего внимания расшириться, так чтобы оно наполняло все тело, как свет свечи в центре комнаты: пламя свечи находится в одном месте, но оно наполняет всю комнату. Или как паук на паутине: паук находится в одном месте, но он знает всю паутину. Постарайтесь сохранять такой широкий диапазон сознания. Вы обнаружите, что он склонен сужаться, как надувной шарик с дырочкой, поэтому все время расширяйте его диапазон, думая: "Все тело, все тело, дыхание во всем теле, от темени до кончиков пальцев". Представляйте, как дыхательная энергия входит и выходит из тела через все поры. Обратите особое внимание на то, чтобы как можно дольше сохранять это сосредоточенное, расширенное осознание. Больше сейчас ни о чем не нужно думать, никуда не надо идти, ничего не надо делать. Просто сохраняйте это сосредоточенное расширенное осознание настоящего... "

http://dhamma.ru/lib/authors/thanissaro/guided.htm

"Например, если по вашему впечатлению, вы находитесь с одной стороны блокировки дыхания, попробуйте представить, что находитесь с другой её стороны. Попробуйте находиться с обеих сторон. Представляйте себе дыхание входящим в тело не через нос или рот, а через центр груди, затылок, каждую пору кожи, любое место, помогающее сократить чувствуемую потребность выталкивать и втягивать."

http://dhamma.ru/lib/authors/thanissaro/depercep.htm

[Ассаджи]

Упрощенный вариант Анапанасати:

"But how do you develop mindfulness of in-&-out breathing, Arittha?"

"Having abandoned sensual desire for past sensual pleasures, lord, having done away with sensual desire for future sensual pleasures, and having thoroughly subdued perceptions of irritation with regard to internal & external events, I breathe in mindfully and breathe out mindfully."

http://www.accesstoinsight.org/tipitaka/sn/sn54/sn54.006.than.html

[Ассаджи]

Статья по поводу "всего тела":

The Ancient Roots of the U Ba Khin Vipassanā Meditation
ANĀLAYO

https://www.buddhismuskunde.uni-hamburg.de/pdf/5-personen/analayo/ancientroots.pdf

"Dhyānasamādhi Sūtra instructs that awareness should be developed in the following way:

念諸息遍身, 亦念息出入, 悉觀身中諸出息入息, 覺知遍至身中乃至足指遍諸毛孔, 如水入沙, 息出覺知從足至髮遍諸毛孔亦, 如水入沙.

Mindfulness [during] all breaths pervades the body, [while] being as well mindful of the out- and in-breaths. Completely contemplating the inside of the body [during] all out-breaths and in-breaths, awareness pervades and reaches inside the body up to the toes and the fingers and pervades every pore [on the surface of the body], just like water entering sand, aware from the feet to the hair [while] breathing out [and in], pervading every pore as well, just like water entering sand."

[Ассаджи]

Фраза из Анапанасати сутты:

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

проясняется в Вибханге, в разделе по джхане:

534. ''Araññagato  vā rukkhamūlagato vā suññāgāragato vā''ti araññagato vā hoti rukkhamūlagato vā suññāgāragato vā.

535. ''Nisīdati pallaṅkaṃ ābhujitvā''ti nisinno hoti pallaṅkaṃ ābhujitvā.

536. ''Ujuṃ kāyaṃ paṇidhāyā''ti ujuko hoti kāyo ṭhito paṇihito.

537. ''Parimukhaṃ satiṃ upaṭṭhapetvā''ti tattha katamā sati? Yā sati anussati paṭissati...pe... sammāsati – ayaṃ vuccati ''sati''. Ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati ''parimukhaṃ satiṃ upaṭṭhapetvā''ti.

http://www.tipitaka.org/romn/cscd/abh02m.mul11.xml

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Как объясняется в Вимуттимагге и Висуддхимагге, во второй и третьей четверках во многом речь идет о развитии соответствующих джхан.

По Вимуттимагге:

(6) "'Experiencing bliss, I breathe in,' thus he trains himself:" He attends to respiration. He arouses bliss in three meditations, jhanas. This bliss can be known through two ways: through non-confusion and through the object. The rest is as was fully taught above.

(7) "'Experiencing the mental formations, I breathe in,' thus he trains himself:" "Mental formations" means: "Perception and feeling." He arouses these mental formations in four meditations, jhanas. He knows through two ways: through non-confusion and through the object. The rest is as was fully taught above.

(8 ) "'Calming the mental formations, I breathe in,' thus he trains himself:" The mental formations are called perception and feeling. He calms the gross mental formations and trains himself. The rest is as was fully taught above.

(9) "'Experiencing the mind, I breathe in,' thus he trains himself:" He attends to the incoming breath and the outgoing breath. The mind is aware of entering into and going out of the object, through two ways: through non-confusion and through the object. The rest is as was fully taught above.

(10) "'Gladdening the mind, I breathe in,' thus he trains himself:" Joy means rejoicing. In two meditations, jhanas, he causes the mind to exult. Thus he trains himself. The rest is as was fully taught above.

(11) "'Concentrating the mind, I breathe in,' thus he trains himself:" That yogin attends to the incoming breath and the outgoing breath. Through mindfulness and through meditation, jhana, he causes the mind to be intent on the object. Placing the mind well he establishes it. Thus he trains himself.

(12) "'Freeing the mind, I breathe in,' thus he trains himself:" That yogin attends to the incoming breath and the outgoing breath. If his mind is slow and slack, he frees it from rigidity; if it is too active, he frees it from restlessness. Thus he trains himself. If his mind is elated, he frees it from lust. Thus he trains himself. If it is depressed, he frees it from hatred. Thus he trains himself. If his mind is sullied, he frees it from the lesser defilements. Thus he trains himself. And again, if his mind is not inclined towards the object and is not pleased with it, he causes his mind to be inclined towards it. Thus he trains himself.

http://www.forum.websangha.org/viewtopic.php?p=10462#10462

[Ассаджи]

Во первых трех четверках можно заметить последовательность факторов Постижения,

pāmojja - pīti - passaddhi - sukha - samādhi

часто описываемую в суттах:

"... nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati."

"... his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathagata. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated."

http://www.accesstoinsight.org/tipitaka/an/an11/an11.013.than.html

Причем интересно, что факторы разнесены по разным способам установления памятования:

pāmojja и samadhi - отнесены к третьей четверке;

pīti и sukha - ко второй;

passaddhi (тела) - к первой;

passaddhi (ума) - ко второй.

В результате общая последовательность не очевидна, ведь факторы расположены по порядку практики только внутри четверок.

Таким образом, становится понятна связь шестнадцати способов практики с семью факторами Пробуждения, для развития которых, согласно Анапанасати сутте, и предназначены эти шестнадцать способов.

[Ассаджи]

В главе по Анапанасати Патисамбхидамагги
( http://bps.lk/bp_library/bp502s/bp502_part3.html#_Toc166300491 )
приводятся такие варианты последовательности:

chanda (zeal) - pāmojja (joy) - upekkhā (equanimity) (первая четверка)

sati (mindfulness) - pīti (rapture),
sati - sukha (bliss) (вторая четверка)

Все это части общей последовательности развития факторов Пробуждения.

[Ассаджи]

На живом примере развитие всех семи факторов описано в Дведхавитакка сутте:

http://www.accesstoinsight.org/tipitaka/mn/mn.019.than.html

[Ассаджи]

Четвертая четверка хорошо объясняется в Патисамбхидамагге.

208. (.m62). "`Contemplating impermanence, I shall breathe in,' thus he trains himself; `contemplating impermanence, I shall breathe out,' thus he trains himself."

"Impermanence": The five aggregates are impermanent in the sense of rise and fall.[90] One who sees the rise of the five aggregates sees twenty-five characteristics.[91] One who sees the fall of the five aggregates sees twenty-five characteristics. One who sees the rise and fall of the five aggregates sees fifty characteristics.

[91] "He sees the arising of the materiality aggregate in the sense of conditioned arising thus: (1) with the arising of ignorance there is the arising of materiality; (2) with the arising of craving ...; (3) ... kamma ...; (4) ... nutriment there is the arising of materiality; and (5) one who sees the characteristic of birth sees the arising of materiality." Thus these five characteristics apply in respect of each of the five aggregates, but in the cases of feeling, perception, and formations, substituting "sense-impression" for "nutriment," and in the case of consciousness, substituting "mentality-materiality" for "nutriment."

                  In the case of fall, "he sees the fall of the materiality aggregate in the sense of conditioned cessation thus: (1) with the cessation of ignorance there is the cessation of materiality; (2) with the cessation of craving ...; (3) ... kamma ...; (4) ... nutriment there is the cessation of materiality; and (5) one who sees the characteristic of change sees the fall of materiality." These also make twenty-five with the five aggregates (making the same substitutions). Both together make up the fifty.

http://bps.lk/bp_library/bp502s/bp502_part3.html#_edn91

Тут в Патисамбхидамагге, как обычно, приведена мнемоническая таблица.

Если объяснять на пальцах, то для всех кхандх необходимыми предпосылками служат:
- неведение;
- жажда;
- камма.

Кроме того, для каждой кхандхи есть своя предпосылка. Для рупа-кхандхи это питание (кабалинкара ахара). Предпосылки для разных кхандх можно посмотреть на диаграмме:

http://dhamma.ru/lib/paticca.htm

Дальше, после непостоянства, идет часть последовательности "семи распознаваний":

http://dhamma.ru/forum/index.php?topic=441.0

[Ассаджи]

В том, что касается созерцания непостоянства при памятовании о дыхании, особый акцент в комментарии Патисамбхидамагги к Анапанасати сутте ставится на отслеживание возникновения и исчезновения трех вещей:

- чувство (ведана) (feeling) - его предпосылка контакт (пхасса) (sense-impression);

- распознавание (сання) (perception) - его предпосылка контакт (пхасса) (sense-impression);

- рассуждение (витакка) (applied thought) - его предпосылка распознавание (сання) (perception).

Остальные три предпосылки общие для всех кхандх.


Mindfulness and Clear Comprehension

15. (.m37). For one who knows one-pointedness and non-distraction of mind[71] by means of long in-breaths and out-breaths, feelings are known as they arise, known as they appear, known as they subside. Perceptions are known as they arise, known as they appear, known as they subside. Applied thoughts are known as they arise, known as they appear, known as they subside.

(.m38). With the arising of ignorance there is the arising of feeling; with the arising of craving there is the arising of feeling; with the arising of kamma there is the arising of feeling; with the arising of sense-impression[72] there is the arising of feeling. Thus the arising of feeling is known in the sense of arising through the arising of conditions. For one who sees the characteristics of being produced, the arising of feeling is known.

To one who brings them to mind as impermanent,[73] the appearance of dissolution is known. To one who brings them to mind as suffering, the appearance of fear is known. To one who brings them to mind as non-self, the appearance of voidness is known.

With the cessation of ignorance there is the cessation of feeling; with the cessation of craving there is the cessation of feeling; with the cessation of kamma there is the cessation of feeling; with the cessation of sense-impression there is the cessation of feeling. Thus the cessation of feeling is known in the sense of ceasing through the ceasing of conditions. For one who sees the characteristic of change, the cessation of feeling is known.

(.m39). With the arising of ignorance there is the arising of perception ...

To one who brings them to mind as impermanent, the appearance of dissolution is known ...

With the cessation of ignorance there is the cessation of perception ...

(.m40). With the arising of ignorance there is the arising of applied thoughts; with the arising of craving there is the arising of applied thoughts; with the arising of kamma there is the arising of applied thoughts; with the arising of perception[74] there is the arising of applied thoughts. Thus the arising of applied thoughts is known in the sense of arising through the arising of conditions. For one who sees the characteristics of being produced, the arising of applied thoughts is known.

To one who brings them to mind as impermanent, the appearance of dissolution is known ...

With the cessation of ignorance there is the cessation of applied thoughts ...

[Ассаджи]

Это перекликается с указаниями досточтимого Тханиссаро:

"Затем позвольте своему вниманию вернуться в любое место в теле, где оно оказывается наиболее естественно успокоенным и собранным. Просто позвольте своему вниманию оставаться там, слившись с дыханием. Одновременно позвольте диапазону своего внимания расшириться, так чтобы оно наполняло все тело, как свет свечи в центре комнаты: пламя свечи находится в одном месте, но оно наполняет всю комнату. Или как паук на паутине: паук находится в одном месте, но он знает всю паутину. Постарайтесь сохранять такой широкий диапазон сознания. Вы обнаружите, что он склонен сужаться, как надувной шарик с дырочкой, поэтому все время расширяйте его диапазон, думая: "Все тело, все тело, дыхание во всем теле, от темени до кончиков пальцев". Представляйте, как дыхательная энергия входит и выходит из тела через все поры. Обратите особое внимание на то, чтобы как можно дольше сохранять это сосредоточенное, расширенное осознание. Больше сейчас ни о чем не нужно думать, никуда не надо идти, ничего не надо делать. Просто сохраняйте это сосредоточенное расширенное осознание настоящего... "

http://dhamma.ru/lib/authors/thanissaro/guided.htm

Как описывает Слава Курилов:

"Примерно на девятый год я стал приближаться к главному дыхательному упражнению — незаметному дыханию. Концентрация возможна только на базе этого дыхания. Нужно научиться переводить маятниковое дыхание (вдох-выдох) в вибрационное, в котором легкие остаются неподвижны или почти неподвижны и участвуют в дыхании наравне со всем телом. (Не путать с поверхностным дыханием.) При правильно выбранном ритме дыхания можно постепенно стирать границу между вдохом и выдохом. Тело находится в вибрационном режиме, и в той части тела, с которой начинается вдох, вибрации более заметны. Если вы начинаете вдох с пальцев ног и постепенно ведете вдоль всей ноги до самого бедра, то там, где находится сознание, там и чувствуются вибрации. Легче всего они ощущаются в руках и ногах или сразу во всем теле. Гораздо труднее осваивать вибрации в позвоночнике и во внутренних органах — нужно научиться не только доставать все точки тела, но и утончать вибрации."

http://rozamira.org/lib/names/k/kurilov_s/kurilov.html

[Ассаджи]

"Dhyānasamādhi Sūtra instructs that awareness should be developed in the following way:

念諸息遍身, 亦念息出入, 悉觀身中諸出息入息, 覺知遍至身中乃至足指遍諸毛孔, 如水入沙, 息出覺知從足至髮遍諸毛孔亦, 如水入沙.

Mindfulness [during] all breaths pervades the body, [while] being as well mindful of the out- and in-breaths. Completely contemplating the inside of the body [during] all out-breaths and in-breaths, awareness pervades and reaches inside the body up to the toes and the fingers and pervades every pore [on the surface of the body], just like water entering sand, aware from the feet to the hair [while] breathing out [and in], pervading every pore as well, just like water entering sand."

Более пространный отрывок из этой сутры:

Among the sixteen methods, (1) the first practice of inhalation [includes] the six fold practice of inhalation and exhalation (i.e., counting, following, fixing, contemplation, shifting, and purification).
(2) So does the practice of exhalation.
(3) Single-mindedly one is mindful of inhalation and exhalation [and knows] whether they are long or short. For example, a person running in terror, climbing a mountain, carrying a heavy load, or being upset; in such situations, the breath becomes short. When in times of peril one attains a great relief and joy, acquires profit, or is released from jail, in such cases the breath becomes long. All breaths are classified into two categories: long and short. For this reason it is said: "The breath is long," "The breath is short." Thus [observing the length of the breath], one also practices the six fold practice of inhalation and exhalation.
(4) Being mindful of the breath pervading the body, one is still mindful of the breaths going out and coming in. One thoroughly observes the exhalations and inhalations within one's body. One perceives the breath pervading the body and filling all pores, down to those on the toes, just like water soaking into sand. When the breath goes out, one perceives the breath pervading all pores, from those on the feet to those on the head, also like water soaking into sand. Just like the air that fills bellows, whether it is going out or coming in, the wind blowing in and out through the mouth and nose [fills the body]. One observes the whole body that the wind fills, like holes of a lotus root [filled with water] and a fishing net [soaked in water]. Further, it is not that the mind only observes the breath coming in and going out through the mouth and nose. [The mind] sees the breath coming in and going out through all pores and the nine apertures [of the body]. Thus one knows that the breath pervades the body.
(5) Eliminating various [unfavorable] physical functions, one is again mindful of inhalation and exhalation. When one first practices [mindful] breathing, if one feels laziness, sleepiness, and heaviness in one's body, one should eliminate them all.
(6) The body becomes light, soft, and fitting for meditation; thus the mind experiences joy. Again by being mindful of inhalation and exhalation, one eliminates laziness, sleepiness, and heaviness of mind. The mind becomes light, soft, and fitting for meditation; thus the mind experiences joy. Having completed the application of mindfulness to breathing, next one practices the application of mindfulness to sensation. [Namely,] having attained the application of mindfulness to the body, now one further attains the application of mindfulness to sensation; thus one truly experiences joy. Further, having understood the reality of the body, one now wishes to know the reality of the mind and mental functions. For this reason, one experiences joy.
(7) By being mindful of inhalation and exhalation, one experiences comfort. By being mindful of inhalation and exhalation, joy increases; it is called comfort. Alternatively, the first pleasure that arises in the mind is called joy. The subsequent joy that fills the body is called comfort. Also, the comfortable sensations in the first and second stages of meditation are called joy. The comfortable sensations in the third stage of meditation are called comfort.
(8) When one experiences various mental phenomena, one should also be mindful of inhalation and exhalation. Various types of mind arise and cease: polluted mind, unpolluted mind, distracted mind, concentrated mind, righteous mind, and evil mind. Such aspects of mind are called mental phenomena. When the mind experiences joy, one should still be mindful of inhalation and exhalation.
(9) The joy experienced before arose spontaneously and was not aroused intentionally. Because one is mindful of one's own mind, one is gladdened. Question: For what reason does one arouse joy intentionally? Answer: It is because one wishes to cure two types of mind: distracted and concentrated. By putting the mind in such a state [of joy], one can be liberated from defilements. For this reason, one applies one's mindfulness to the elements, and the mind arouses joy. If the mind is not gladdened [spontaneously], one should diligently gladden the mind.
(10) When the mind is concentrated, one should also be mindful of inhalation and exhalation. If the mind is unsettled, one should forcibly settle it. As is stated in a sutra: "When the mind is settled, that is wisdom. When the mind is scattered, that is not wisdom."
(11) When the mind is emancipated, one should also be mindful of inhalation and exhalation. If the mind is not emancipated [spontaneously], one should forcibly emancipate it. It is just like a sheep that has many cockleburs stuck to it, which one [is trying to] pull out of its wool one by one. Releasing the mind from binding defilements is done in the same way. This is called emancipation by means of the application of mindfulness to the mind.
(12) Observing impermanence, one should also be mindful of inhalation and exhalation. One observes that the elements are impermanent; they arise and cease; they are empty and without self; when they arise, the elements arise in emptiness, and when they cease, they cease in emptiness; in these [elements] there is no male, no female, no person, no agent, and no recipient. This is the observation in conformity with impermanence.
(13) Observing the emergence and dispersal of conditioned elements, one is mindful of inhalation and exhalation. This is called "emergence and dispersal." [When] conditioned elements emerge in the world, they gather because causes and conditions met in the past, and they disperse because those causes and conditions cease. Such observation is called the observation of emergence and dispersal.
(14) Observing release from binding desires, one is mindful of inhalation and exhalation. [When] the mind is released from its binding defilements, it will be the supreme element. This is the observation in conformity with the release from desires.
(15) Observing extinction, one is mindful of inhalation and exhalation. The suffering of binding defilements is exhausted wherever one is situated, and the spot [of one's present residence] becomes peaceful. This is the observation in conformity with extinction.
(16) Observing abandonment, one is also mindful of inhalation and exhalation. Abandonment of lust, defilements, the five aggregates consisting of physical and mental [elements], and the conditioned elements: this is the supreme serenity. Such observation is in conformity with the application of mindfulness to the elements. These are called the sixteen methods.

http://philabuddhist.org/wp-content/uploads/2015/07/Kumarajiva-Sutra-on-the-Concentration-of-Sitting-Meditation-Fascile-1-Parts-1-and-4_rev.pdf

[Ассаджи]

Sabbakayappatisamvedi

Что на самом деле означает это слово в Анапанасати-сутте?

Досточтимый Бхиккху Бодхи пишет в примечании к переводу Сатипаттхана сутты в Мадджхима Никае:

141. MA [Majjhima Nikāya Aṭṭhakathā] explains 'experiencing the whole body' (sabbakāya-paṭisaṃvedī) as signifying that the meditator becomes aware of each in-breath and out-breath through its three phases of beginning, middle, and end. In the first edition I followed this explanation and added in brackets 'of breath' after 'the whole body.' In retrospect, however, this interpretation seems forced, and I now prefer to take the phrase quite literally. It is also difficult to see how paṭisaṃvedī could mean 'is aware of,' as it is based on a verb meaning 'to experience.'

И раскрывает это подробнее в лекции по Анапанасати сутте:

"I used to think that the commentary was completely correct on this, but then it struck me to just focus on the Pāli words sabbakāya, which simply means 'whole body,' and also the word that comes after that, paṭisaṃvedī. Now the word paṭisaṃvedī has the sense of 'experiencing' rather than the sense of awareness or knowing. It's more akin to what you might call the feeling aspect of experience than to the knowing aspect of experience. In fact, the root of this word is related to the word vedanā which means feeling. And so what seems to me to be taking place here is that while breathing in and breathing out one's awareness (or range of experience) is now expanding to the point that it can encompass the whole body and take in the whole body while one's attention is still fixed at this particular point at the nostrils where one feels the breath most distinctly coming in and going out.

"And I think this can be related to one's experience in the jhānas in that it might be suggesting a stage in the development of mindfulness of breathing either approaching close to the jhāna or within the jhāna itself. I find some support for this if one takes a look at the Mahā-Assapura Sutta, which gives a standard way of explaining the four jhānas. The text describes a monk who has abandoned the five hindrances and who 'enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body...' (it uses the expression sabbakāya), '... unpervaded by the rapture and pleasure born of seclusion.' And then the text goes on to use the simile of the barber or barber's apprentice who prepares a ball of bathing powder or shaving powder in a metal basin, sprinkles it with water, and then mixes it so that the water entirely pervades the soap powder inside and out. We get a similar simile in each of the next three paragraphs. Each paragraph includes the expression of the 'whole body' being completely pervaded by the qualities within each particular jhānic attainment.

"Coming back to the Ānāpānasati Sutta, I don't think this sentence necessarily indicates that the meditator has already reached the jhāna, but it seems to indicate what I would call a widening or expanding of the range of experience so that as the pīti and sukha — the rapture and happiness, the joy and happiness — are building up along with the development of concentration, they're now experienced as pervading the whole body. And so with attention still focused at the nostrils, or around the nostrils, he's experiencing that joy and happiness extending through the whole body."

Majjhima Nikāya Lectures: A Systematic Study of the Majjhima Nikāya 'Exploring the Word of the Buddha,' Lecture On MN 118: Ānāpānasati Sutta

Досточтимый Тханиссаро пишет в примечании к этой строке Анапанасати сутты:

The commentaries insist that 'body' here means the breath, but this is unlikely in this context, for the next step — without further explanation — refers to the breath as 'bodily fabrication.' If the Buddha were using two different terms to refer to the breath in such close proximity, he would have been careful to signal that he was redefining his terms (as he does below, when explaining that the first four steps in breath meditation correspond to the practice of focusing on the body in and of itself as a frame of reference). The step of breathing in and out sensitive to the entire body relates to the many similes in the suttas depicting jhāna as a state of whole-body awareness (see MN 119).

[Balabust]

Чувствуя восторг это в джхане уже?
Вот только сегодня уловил проблему(одну из), с неправильной настройкой к практике. Суть что я думал что надо ум одно настраивать  сосредотачивать но как я понял сосредоточение это уже джхана, а практиковать надо памятование что приводит к сосредоточению джхане.