Развитие саматхи и випассаны "в одной связке"

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Доброго времени!

Из Юганаддха сутты:

Puna ca paraṃ āvuso bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanā pahīyanti. Anusayā vyantīhonti.

Кроме того, друзья, бывает, что монах развивает успокоение и прозрение в одной связке. По мере того, как он развивает успокоение и прозрение в одной связке, рождается путь. Он идет по этому пути, развивает его, придерживается его. И когда он идет по этому пути, развивая его и придерживаясь его, – его пороки отбрасываются, его пороки отбрасываются, его скрытые склонности устраняются.

http://dhamma.ru/canon/an/an4-170.htm

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Из Джхана сутты:

"Paṭhamampahaṃ bhikkhave jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī" ti iti kho panetaṃ vuttaṃ, kiñcetaṃ paṭicca vuttaṃ;

"Я говорю вам, прекращение влечений основывается на первой джхане". Так было сказано. По отношению к чему это было сказано?

Idha bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

При этом, о монахи, монах, – уединившись таким образом от чувственных желаний (kāmā), уединившись от неумелых способов поведения (akusalā dhammā), – входит и пребывает в первой джхане: в восторге (pīti) и счастье (sukha), рожденных уединением, сопровождаемых рассуждением (vitakka) и изучением (vicāra).

So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti so tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati. "Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna" nti.

Он рассматривает любые происходящие в ней явления, связанные с формой, чувством, распознаванием, волениями, и сознанием, как непостоянные, приносящие страдание, как болезнь, бедствие, стрелу, как болезненные, как несчастье, как чуждые, как разрушение, как пустые, как безличные. Он отвлекает свой ум от этих явлений, и тогда направляет свой ум на бессмертный элемент (амата-дхату): "Это покой, это совершенство – демонтаж всех конструкций; отказ от всего приобретенного; прекращение пристрастия; бесстрастие; прекращение; Освобождение (ниббана)".

So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saññojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyi anāvattidhammo tasmā lokā.

Seyyathāpi bhikkhave issāso vā issāsantevāsī vā tiṇapurisake vā mattikāpuñje vā yoggaṃ karitvā so aparena samayena durepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāḷetā.

Представьте, что лучник или ученик лучника тренируется на соломенном чучеле или груде глины, чтобы вскоре научиться стрелять на далекое расстояние, быстро и точно выпускать одну стрелу за другой, и пробивать большие предметы.

Evameva kho bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

Аналогично монах... входит и остается в первой джхане: восторг (пити) и счастье (сукха), рожденные уединением, сопровождаемые рассуждением (витакка) и изучением (вичара).

So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So tehi dhammehi cittaṃ paṭivāpeti4 so tehi dhammehi cittaṃ paṭivāpetvā amatāya dhātuyā cittaṃ upasaṃharati. "Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbāna" nti.

Он рассматривает любые происходящие в ней явления, связанные с формой, чувством, распознаванием, волениями, и сознанием, как непостоянные, приносящие страдание, как болезнь, бедствие, стрелу, как болезненные, как несчастье, как чуждые, как разрушение, как пустые, как безличные. Он отвлекает свой ум от этих явлений, и тогда направляет свой ум на бессмертный элемент: "Это покой, это совершенство – демонтаж всех конструкций; отказ от всего приобретенного; прекращение пристрастия; бесстрастие; прекращение; Освобождение (ниббана)".

So tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti. No ce āsavānaṃ khayaṃ pāpuṇāti teneva dhammarāgena tāya dhammanandiyā pañcannaṃ orambhāgiyānaṃ saññojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyi anāvattidhammo tasmā lokā.

Оставаясь там же, он достигает прекращения влечений. А если нет, то благодаря пристрастию и восхищению к этому элементу и полному искоренению первых пяти оков (представление о себе, привязанность к правилам и практикам, неуверенность, чувственное желание, и раздражение) – он переродится (в "чистых землях"), чтобы там полностью освободиться, больше не возвращаясь из того мира.

"Paṭhamampahaṃ bhikkhave jhānaṃ nissāya āsavānaṃ khayaṃ vadāmī" ti iti yaṃ taṃ vuttaṃ. Idametaṃ paṭicca vuttaṃ.

"Я говорю вам, прекращение влечений основывается на первой джхане". Так было сказано, и вот по отношению к чему это было сказано.

http://dhamma.ru/canon/an/an9-36.htm

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Из Тапусса сутты:

Atha kho āyasmā ānando tapussena gahapatinā saddhiṃ yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:

Then Ven. Ananda, together with Tapussa the householder, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One:

Ayaṃ bhante tapusso gahapati evamāha: mayaṃ bhante ānanda gihī kāmabhogī kāmārāmā kāmāratā kāmasammuditā. Tesaṃ no bhante, ambhākaṃ gihīnaṃ kāmabhogīnaṃ kāmārāmānaṃ kāmaratānaṃ kāmasammuditānaṃ papāto viya khāyati yadidaṃ nekkhammaṃ. Sutaṃ metaṃ bhante, imasmiṃ dhammavinaye daharānaṃ daharānaṃ bhikkhūnaṃ nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passataṃ1 tayidaṃ bhante, imasmiṃ dhammavinaye bhikkhūnaṃ bahunā janena visabhāgo yadidaṃ nekkhammanti.

"Tapussa the householder, here, has said to me, 'Venerable Ananda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us — indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality — renunciation seems like a sheer drop-off. Yet I've heard that in this doctrine & discipline the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace. So right here is where this doctrine & discipline is contrary to the great mass of people: i.e., [this issue of] renunciation.'"

Evametaṃ ānanda, evametaṃ ānanda, mayhampi kho ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: 'sādhu nekkhammaṃ, sādhu paviveko'ti. Tassa mayhaṃ ānanda nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati, etaṃ santanti passato. Tassa mayhaṃ ānanda, etadahosi: ko nukho hetu, ko paccayo yena me nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati, etaṃ santanti passato. Tassa mayhaṃ ānanda, etadahosi: kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ānisaṃso anadhigato, so ca me anāsevito. tasmā nekkhamme cittaṃ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṃ santanti passato.

"So it is, Ananda. So it is. Even I myself, before my Awakening, when I was still an unawakened Bodhisatta, thought: 'Renunciation is good. Seclusion is good.' But my heart didn't leap up at renunciation, didn't grow confident, steadfast, or firm, seeing it as peace. The thought occurred to me: 'What is the cause, what is the reason, why my heart doesn't leap up at renunciation, doesn't grow confident, steadfast, or firm, seeing it as peace?' Then the thought occurred to me: 'I haven't seen the drawback of sensual pleasures; I haven't pursued [that theme]. I haven't understood the reward of renunciation; I haven't familiarized myself with it. That's why my heart doesn't leap up at renunciation, doesn't grow confident, steadfast, or firm, seeing it as peace.'

Tassa mayhaṃ ānanda, etadahosi: 'sace kho ahaṃ kāmesu ādīnavaṃ disvā taṃ bahulīkareyyaṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseveyyaṃ, ṭhānaṃ kho panetaṃ vijjati yaṃ me nekkhamme cittaṃ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṃ santanti passato.

[1] "Then the thought occurred to me: 'If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there's the possibility that my heart would leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace.'

So kho ahaṃ ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ, tassa mayhaṃ ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati, 'etaṃ santanti' passato.

"So at a later time, having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & firm, seeing it as peace.

So kho ahaṃ ānanda, aparena samayena vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi.

Then, quite withdrawn from sensuality, withdrawn from unskillful qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation.

http://www.accesstoinsight.org/tipitaka/an/an09/an09.041.than.html

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Из Махасалаятана сутты:

Cakkhuñca kho bhikkhave, jānaṃ passaṃ yathābhūtaṃ, rūpe jānaṃ passaṃ yathābhūtaṃ, cakkhuviññāṇaṃ jānaṃ passaṃ yathābhūtaṃ, cakkhusamphassaṃ jānaṃ passaṃ yathābhūtaṃ, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi jānaṃ passaṃ yathābhūtaṃ, cakkhusmiṃ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tasmimpi na sārajjati.

"However, knowing & seeing the eye as it actually is present, knowing & seeing forms... consciousness at the eye... contact at the eye as they actually are present, knowing & seeing whatever arises conditioned through contact at the eye — experienced as pleasure, pain, or neither-pleasure-nor-pain — as it actually is present, one is not infatuated with the eye... forms... consciousness at the eye... contact at the eye... whatever arises conditioned by contact at the eye and is experienced as pleasure, pain, or neither-pleasure-nor-pain.

Tassa asārattassa asaṃyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṃ pañcupādānakkhandhā apacayaṃ gacchanti. Taṇhā cassa ponobhavikā nandirāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti, kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti, kāyikāpi pariḷāhā  pahīyanti, cetasikāpi pariḷāhā pahīyanti, so kāyasukhampi cetosukhampi paṭisaṃvedeti.

"For him — uninfatuated, unattached, unconfused, remaining focused on their drawbacks — the five clinging-aggregates head toward future diminution. The craving that makes for further becoming — accompanied by passion & delight, relishing now this & now that — is abandoned by him. His bodily disturbances & mental disturbances are abandoned. His bodily torments & mental torments are abandoned. His bodily distresses & mental distresses are abandoned. He is sensitive both to ease of body & ease of awareness.

Yā yathābhūtassa diṭṭhi, sāssa hoti sammādiṭṭhi. Yo tathābhūtassa saṅkappo, svāssa hoti sammāsaṅkappo. Yo tathābhūtassa vāyāmo, svāssa hoti sammāvāyāmo. Yā tathābhūtassa sati, sāssa hoti sammāsati. Yo tathābhūtassa samādhi, svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hoti. Evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāparipūriṃ gacchati.

"Any view belonging to one who has come to be like this is his right view. Any resolve, his right resolve. Any effort, his right effort. Any mindfulness, his right mindfulness. Any concentration, his right concentration: just as earlier his actions, speech, & livelihood were already well-purified.

Tassa evaṃ imaṃ ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayato cattāropi satipaṭṭhānā bhāvanā pāripūriṃ gacchanti. Cattāropi sammappadhānā bhāvanā pāripūriṃ gacchanti. Cattāropi iddhipādā bhāvanā pāripūriṃ gacchanti. Pañcapi indriyāni bhāvanā pāripūriṃ gacchanti pañcapi balāni bhāvanā pāripūriṃ gacchanti. Sattapi bojjhaṅgā bhāvanā pāripūriṃ gacchanti.

Thus for him, having thus developed the noble eightfold path, the four frames of reference go to the culmination of their development. The four right exertions... the four bases of power... the five faculties... the five strengths... the seven factors for Awakening go to the culmination of their development.

Tassime dve dhammā yuganaddhā vattanti samatho ca vipassanā ca.

[And] for him these two qualities occur in tandem: tranquillity & insight.

http://www.accesstoinsight.org/tipitaka/mn/mn.149.than.html

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Из Анупада сутты:

Idha bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasammajja viharati. Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca phasso vedanā saññā cetanā cittaṃ chando adhimokkho viriyaṃ sati upekkhā manasikāro. Tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. So evaṃ pajānāti: evaṃ kira me dhammā ahutvā sambhonti, hutvā paṭiventī'ti. So tesu dhammesu anupayo6 anapāyo anissito appaṭibaddho vippamutto visaṃyutto vimariyādīkatena cetasā viharati. So atthi uttariṃ nissaraṇa'nti pajānāti. Tabbahulīkārā atthitvevassa hoti.

"There was the case where Sariputta — quite secluded from sensuality, secluded from unskillful qualities — entered & remained in the first jhana: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. Whatever qualities there are in the first jhana — directed thought, evaluation, rapture, pleasure, singleness of mind, contact, feeling, perception, intention, consciousness, desire, decision, persistence, mindfulness, equanimity, & attention — he ferreted them out one after another. Known to him they arose, known to him they remained, known to him they subsided. He discerned, 'So this is how these qualities, not having been, come into play. Having been, they vanish.' He remained unattracted & unrepelled with regard to those qualities, independent, detached, released, dissociated, with an awareness rid of barriers. He discerned that 'There is a further escape,' and pursuing it there really was for him.

http://www.accesstoinsight.org/tipitaka/mn/mn.111.than.html

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Из Ниббанасукха сутты:

Pañcime āvuso kāmaguṇā, katame pañca:

Есть пять составляющих чувственности. Какие именно пять?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Sotaviññeyyā saddā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā ghānaviññeyyā gandhā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Jivhāviññeyyā rasā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā.

Формы, сознаваемые с помощью зрения - милые, приятные, очаровательные, привлекательные, вызывающие желание, соблазнительные; звуки... запахи... вкусы... тактильные ощущения, сознаваемые с помощью тела - милые, приятные, очаровательные, привлекательные, вызывающие желание, соблазнительные.

Ime kho āvuso pañcakāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ. Idaṃ vuccatāvuso kāmasukhaṃ.

Какое бы удовольствие или радость ни возникали на основе этих пяти составляющих чувственности, это чувственное удовольствие.

1. Idhāvuso bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi paṭhamaṃ jhānaṃ upasampajja viharati. Tassa ce āvuso bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svāssa hoti ābādho. Seyyathāpi āvuso sukhino dukkhaṃ uppajjeyya, yāvadeva ābādhāya, evamevassa te kāmasahagatā saññāmanasikārā samudācaranti svāssa hoti ābādho, yo kho panāvuso ābādho dukkhametaṃ vuttaṃ bhagavatā.

И при этом монах, – совершенно непривязанный к чувственности (кама), непривязанный к неумелым способам поведения (акусала-дхамма), – входит и остается в первой джхане... Если, когда он пребывает там, его одолевает внимание к восприятиям, связанным с чувственностью (кама), это несчастье для него. Точно так же, как боль возникает как несчастье для здорового человека, точно так же внимание к связанным с чувственностью восприятиям - это несчастье для него. А Благословенный сказал, что любое несчастье - это страдание (дуккха).

Imināpi kho etaṃ āvuso pariyāyena veditabbaṃ yathāsukhaṃ nibbānanti.

Так что с помощью таких умозаключений можно понять, насколько приятно Освобождение (ниббана).

http://dhamma.ru/canon/an/an9-34.htm

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А теперь смотрим, что, по описанию в Патисамбхидамагге, можно улавливать через представление (нимитта) не только джханы, но и другие промежуточные состояния, постепенно продвигаясь от одного к другому:

http://dhamma.ru/forum/index.php?topic=1208.msg12574#msg12574

И что по Титтхия сутте и Ахара сутте, пороки подпитываются аналогичным образом, через обращение внимания на соответствующие им представления, и что они устраняются через перенаправление внимания на другие представления:

http://dhamma.ru/canon/sn/sn46-51.htm

"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen passion arises, or arisen passion tends to growth & abundance?' 'The theme (nimitta) of the attractive,' it should be said. 'For one who attends inappropriately to the theme of the attractive, unarisen passion arises and arisen passion tends to growth & abundance...'

"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen aversion arises, or arisen aversion tends to growth & abundance?' 'The theme of irritation,' it should be said. 'For one who attends inappropriately to the theme of irritation, unarisen aversion arises and arisen aversion tends to growth & abundance...'

"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen delusion arises, or arisen delusion tends to growth & abundance?' 'Inappropriate attention,' it should be said. 'For one who attends inappropriately, unarisen delusion arises and arisen delusion tends to growth & abundance...'

"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen passion does not arise, or arisen passion is abandoned?' 'The theme of the unattractive' it should be said. 'For one who attends appropriately to the theme of the unattractive, unarisen passion does not arise and arisen passion is abandoned...'

"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen aversion does not arise, or arisen aversion is abandoned?' 'Good will as an awareness-release,' it should be said. 'For one who attends appropriately to good will as an awareness-release, unarisen aversion does not arise and arisen aversion is abandoned...'

"[Then if they ask,] 'But what, friends, is the reason, what the cause, why unarisen delusion does not arise, or arisen delusion is abandoned?' 'Appropriate attention,' it should be said. 'For one who attends appropriately, unarisen delusion does not arise and arisen delusion is abandoned. This is the reason, this the cause, why unarisen delusion does not arise and arisen delusion is abandoned.'"

http://www.accesstoinsight.org/tipitaka/an/an03/an03.068.than.html

[Ассаджи]

Теперь сравниваем сутты с методикой досточтимого Аюкусалы, стр. 117:

http://dhamma.ru/forum/index.php?topic=1393.0

[Ассаджи]

Из Саббасава сутты:

"Sutavā ca kho, bhikkhave, ariyasāvako– ariyānaṃ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto– manasikaraṇīye dhamme pajānāti amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.   

А образованный ученик Благородных, встречающийся с благородными, разбирающийся в учении Благородных, хорошо обученный учению Благородных, встречающийся с праведными людьми, разбирающийся в учении праведных людей, хорошо обученный учению праведных людей, – различает, на какие качества следует обращать внимание и на какие качества не следует. Различая это, он не обращает внимания на те качества, которые не заслуживают внимания, и обращает внимание на те качества, которые заслуживают внимания.


"Katame ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā avijjāsavo pavaḍḍhati– ime dhammā na manasikaraṇīyā, ye dhamme na manasi karoti.
   
Каковы же, монахи, те не заслуживающие внимания качества, на которые он не обращает внимания? Монахи, те качества, при обращении внимания на которые возникает до тех пор не возникшее влечение к чувственным удовольствиям, или возрастает уже возникшее влечение к чувственным удовольствиям, или возникает до тех пор не возникшее влечение к становлению, или возрастает уже возникшее влечение к становлению, или возникает до тех пор не возникшее влечение к неведению, или возрастает уже возникшее влечение к неведению. Вот на какие качества, не заслуживающие внимания, он не обращает внимания.


"Katame ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati, uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati, uppanno vā avijjāsavo pahīyati– ime dhammā manasikaraṇīyā ye dhamme manasi karoti.
   
Каковы же, монахи, те заслуживающие внимания качества, на которые он обращает внимание? Монахи, те качества, при обращении внимания на которые не возникает до тех пор не возникшее влечение к чувственным удовольствиям, или устраняется уже возникшее влечение к чувственным удовольствиям, или не возникает до тех пор не возникшее влечение к становлению, или устраняется уже возникшее влечение к становлению, или не возникает до тех пор не возникшее влечение к неведению, или устраняется уже возникшее влечение к неведению. Вот на какие качества, заслуживающие внимания, он обращает внимание.


"Tassa amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā pahīyanti.
   
Благодаря не обращению внимания на не заслуживающие внимания качества и обращения внимания на заслуживающие внимания качества у него не возникают еще не возникшие влечения, и устраняются уже возникшие.


"So 'idaṃ dukkhan'ti yoniso manasi karoti, 'ayaṃ dukkhasamudayo'ti yoniso manasi karoti, 'ayaṃ dukkhanirodho'ti yoniso manasi karoti, 'ayaṃ dukkhanirodhagāminī paṭipadā'ti yoniso manasi karoti. Tassa evaṃ yoniso manasikaroto tīṇi saṃyojanāni pahīyanti– sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
   
Он основательно обращает внимание: "Это страдание"; он основательно обращает внимание: "Это возникновение страдания"; он основательно обращает внимание: "Это прекращение страдания"; он основательно обращает внимание: "Это путь, ведущий к прекращению страдания". Когда он так основательно обращает внимание, у него устраняются трое пут: убеждение в индивидуальности, неуверенность, подверженность правилам и обетам. Они называются влечениями, которые следует устранять с помощью постижения.

http://dhamma.ru/canon/mn/mn02.htm

[Ассаджи]

Из Саманняпхала сутты:

60. Evameva kho mahārāja bhikkhu yathā guṇaṃ yathā rogaṃ yathā bandhanāgāraṃ yathā dāsabyaṃ yathā kantāraddhānamaggaṃ evaṃ ime pañca nīvaraṇe appahīṇe attani samanupassati. Seyyathāpi mahārāja ānaṇyaṃ yathā ārogyaṃ yathā bandhanā mokkhaṃ yathā bhujissaṃ yathā khemantabhūmiṃ evameva kho mahārāja bhikkhu ime pañca nīvaraṇe pahīṇe attani samanupassati.

61. Tassime pañca nīvaraṇe pahīṇe attani samanupassato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati.

Аналогично, пока эти пять помех не отброшены, монах рассматривает это как долг, болезнь, тюрьму, рабство, дорогу через безлюдную местность. Но когда эти пять помех отброшены, он рассматривает это как отсутствие долгов, хорошее здоровье, освобождение из тюрьмы, свободу, безопасное место. Видя, что они отброшены, он доволен. Довольный, он приходит в восторг. С восторгом, его тело успокаивается. Когда его тело спокойно, он чувствителен к удовольствию. Когда он чувствует удовольствие, у него сосредоточивается ум.

http://dhamma.ru/lib/authors/nyanaponika/fivehind.htm

[Ассаджи]

SN 56.1. Samādhisuttaṃ

Sāvatthinidānaṃ. ''Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti.

At Sāvatthi. "Bhikkhus, develop concentration.  A bhikkhu who is concentrated understands things as they really are.

Kiñca yathābhūtaṃ pajānāti? 'Idaṃ dukkha'nti yathābhūtaṃ pajānāti, 'ayaṃ dukkhasamudayo'ti yathābhūtaṃ pajānāti, 'ayaṃ dukkhanirodho'ti yathābhūtaṃ pajānāti, 'ayaṃ dukkhanirodhagāminī paṭipadā'ti yathābhūtaṃ pajānāti.

And what does he understand as it really is?  He understands as it really is:  'This is suffering.'  He understands as it really is:  'This is the origin of suffering.'  He understands as it really is:  'This is the cessation of suffering.'  He understands as it really is:  'This is the way leading to the cessation of suffering.'"

Samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti''.

Bhikkhus, develop concentration.  A bhikkhu who is concentrated understands things as they really are.

''Tasmātiha, bhikkhave, 'idaṃ dukkha'nti yogo karaṇīyo, 'ayaṃ dukkhasamudayo'ti yogo karaṇīyo, 'ayaṃ dukkhanirodho'ti yogo karaṇīyo, 'ayaṃ dukkhanirodhagāminī paṭipadā'ti yogo karaṇīyo''ti.

Therefore, bhikkhus, an exertion should be made to understand: 'This is suffering.' An exertion should be made to understand: 'This is the origin of suffering.' An exertion should be made to understand: 'This is the way leading to the cessation of suffering.'"


SN 22.5 Samādhi bhāvanā suttaṃ

Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi bhikkhavoti.

I have heard that on one occasion the Blessed One was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There he addressed the monks: "Monks!"

Bhadanteti te bhikkhū bhagavato paccassosuṃ.

"Yes, lord," the monks responded.

Bhagavā etadavoca:

The Blessed One said:

Samādhiṃ bhikkhave, bhāvetha. Samāhito bhikkhave, bhikkhu yathābhūtaṃ pajānāti. Kiñca yathābhūtaṃ pajānāti? Rūpassa samudayañca atthagamañca, vedanāya samudayañca atthagamañca, saññāya samudayañca atthagamañca, saṃkhārānaṃ samudayañca atthagamañca, viññāṇassa samudayañca atthagamañca.

"Develop concentration, monks. A concentrated monk discerns in line with what has come into being. And what does he discern in line with what has come into being? The origination & disappearance of form. The origination & disappearance of feeling... perception... fabrications. The origination & disappearance of consciousness.

Ko ca bhikkhave, rūpassa samudayo, ko vedanāya samudayo, ko saññāya samudayo, ko saṃkhārānaṃ samudayo, ko viññāṇassa samudayo:

"And what is the origination of form? ...feeling? ...perception? ...fabrications? What is the origination of consciousness?

Idha bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Kiñca abhinandati abhivadati ajjhosāya tiṭṭhati: rūpaṃ abhinandati abhivadati ajjhosāya tiṭṭhati, tassa rūpaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandi. Yā rūpe nandi tadupādānaṃ tassūpādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

...

Viññāṇaṃ abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa viññāṇaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandi. Yā viññāṇe nandi tadupādānaṃ, tassupādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

"There is the case where one enjoys, welcomes, & remains fastened. And what does one enjoy & welcome, to what does one remain fastened? One enjoys, welcomes, & remains fastened to form. As one enjoys, welcomes, & remains fastened to form, there arises delight. Any delight in form is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

"One enjoys, welcomes, & remains fastened to feeling... perception... fabrications...

"One enjoys, welcomes, & remains fastened to consciousness. As one enjoys, welcomes, & remains fastened to consciousness, there arises delight. Any delight in consciousness is clinging. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering.

Ayaṃ bhikkhave, rūpassa samudayo, ayaṃ vedanāya samudayo, ayaṃ saññāya samudayo, ayaṃ saṃkhārānaṃ samudayo. Ayaṃ viññāṇassa samudayo.

"This, monks, is the origination of form. This, the origination of feeling... perception... fabrications. This, the origination of consciousness."

Ko ca bhikkhave, atthagamo, ko vedanāya atthagamo, ko saññāya atthagamo, ko saṃkhārānaṃ atthagamo, ko viññāṇassa atthagamo:

"And what is the disappearance of form? ...feeling? ...perception? ...fabrications? What is the disappearance of consciousness?

Idha bhikkhave, bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. Kiñca nābhinandati nābhivadati nājjhosāya tiṭṭhati: rūpaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa rūpaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato
Yā rūpe nandi sā nirujjhati tassa nandinirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ
Sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

...

Viññāṇaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati tassa viññāṇaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā viññāṇe nandi sā nirujjhati.
Tassa nandinirodhā upādānanirodho, upādānirodhā bhavanirodho bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.

"There is the case where one doesn't enjoy, welcome, or remain fastened. And what does one not enjoy or welcome, to what does one not remain fastened? One doesn't enjoy, welcome, or remain fastened to form. As one doesn't enjoy, welcome, or remain fastened to form, any delight in form ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

"One doesn't enjoy, welcome, or remain fastened to feeling... perception... fabrications...

"One doesn't enjoy, welcome, or remain fastened to consciousness. As one doesn't enjoy, welcome, or remain fastened to consciousness, any delight in consciousness ceases. From the cessation of delight comes the cessation of clinging. From the cessation of clinging/sustenance, the cessation of becoming. From the cessation of becoming, the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.

Ayaṃ bhikkhave, rūpassa atthagamo, ayaṃ vedanāya atthagamo, ayaṃ saññāya atthagamo, ayaṃ saṃkhārānaṃ atthagamo, ayaṃ viññāṇassa atthagamoti.

"This, monks, is the disappearance of form. This, the disappearance of feeling... perception... fabrications. This, the disappearance of consciousness."

http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.005.than.html

[Ассаджи]

Ричард Шенкмен о взаимосвязи джханы и прозрения:

http://jhana2009.mettadharma.org/2010/03/s6-notes/

Видео с указаниями по практике:

http://www.mettadharma.org/video-teachings/

С темой связано:

[Ассаджи]

Из Юганаддха сутты:

Puna ca paraṃ āvuso bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanā pahīyanti. Anusayā vyantīhonti.

Кроме того, друзья, бывает, что монах развивает успокоение и прозрение в одной связке. По мере того, как он развивает успокоение и прозрение в одной связке, рождается путь. Он идет по этому пути, развивает его, придерживается его. И когда он идет по этому пути, развивая его и придерживаясь его, – его пороки отбрасываются, его пороки отбрасываются, его скрытые склонности устраняются.

http://dhamma.ru/canon/an/an4-170.htm

Из комментария к Юганнадха сутте в переводе Бхиккху Бодхи:

1. Samathapubbaṅgamaṃ vipassanaṃ. Mp: "This refers to a meditator who first obtains serenity and then takes up insight meditation." The commentators call such a meditator one who makes serenity the vehicle of practice (samathayānika ). See Vism 587; Ppn 18:3.

2. Vipassanāpubbaṅgamaṃ samathaṃ. Mp: "This refers to one who by natural bent first attains to insight and then, based on insight, produces concentration." In the commentarial literature this is called one who makes insight the vehicle (vipassanāyānika). See Vism 588; Ppn 18:4.

3. Samathavipassanaṃ yuganaddhaṃ. In this mode of practice, one enters the first jhāna and then, after emerging from it, applies insight to that experience, i.e., one sees the five aggregates of the jhāna (form, feeling, perception, etc.) as impermanent, bound up with suffering, and nonself. Then one enters the second jhāna and contemplates it with insight. One applies the same procedure to the other jhānas as well until the path of stream-entry, etc., is realized.

4. Dhammuddhaccaviggahitaṃ mānasaṃ hoti. Mp says that "agitation" (uddhacca) arises here as a reaction to the ten "corruptions of insight" (vipassanūpakkilesa) that one misunderstands as indicating path-attainment. (On the corruptions of insight, see Vism 633–38; Ppn 20:105–28.) It is possible, however, that the "agitation about the teaching" is mental distress brought on by eagerness to realize the Dhamma. This state of spiritual anxiety, when suddenly resolved, can sometimes precipitate an instantaneous experience of awakening. For an example, see the story of Bāhiya Dārucīriya at Ud 1:10

[manikarnika]

У меня вот какой вопрос:

возможны 4 варианта. Но для развития прозрения важно see the five aggregates (form, feeling, perception, etc.) as impermanent, bound up with suffering, and nonself Т.е. иметь способность видеть скандхи особым образом. Но каким же образом практик может сначала развить инсайт и видеть таким образом сознания, если способность различать сознания дает должным образом развитая экагатта?

Т.е. без должного уровня экагатты нет возможности развития випассаны на уровне сознаний, т.е. одну из скандх практик просто не в состоянии так созерцать при подходе "сначала инсайт, потом самма самадхи"...

[Ассаджи]

Действительно, для полного развития мудрости необходимо полное развитие сосредоточения.

АН 5.22 Irreverent (2) (перевод Бхиккху Бодхи)

"(1) Bhikkhus, when a bhikkhu is irreverent and undeferential, and his behavior is uncongenial to his fellow monks, it is impossible for him to fulfill the factor of proper conduct. (2) Without fulfilling the factor of proper conduct, it is impossible for him to fulfill the factor of a trainee. (3) Without fulfilling the factor of a trainee, it is impossible for him to fulfill the aggregate of virtuous behavior. (4) Without fulfilling the aggregate of virtuous behavior, it is impossible for him to fulfill the aggregate of concentration. (5) Without fulfilling the aggregate of concentration, it is impossible for him to fulfill the aggregate of wisdom.

"So vata, bhikkhave, bhikkhu agāravo appatisso asabhāgavuttiko 'sabrahmacārīsu ābhisamācārikaṃ dhammaṃ paripūressatī'ti netaṃ ṭhānaṃ vijjati. 'ābhisamācārikaṃ dhammaṃ aparipūretvā sekhaṃ dhammaṃ paripūressatī'ti netaṃ ṭhānaṃ vijjati. 'sekhaṃ dhammaṃ aparipūretvā sīlakkhandhaṃ paripūressatī'ti netaṃ ṭhānaṃ vijjati. 'sīlakkhandhaṃ aparipūretvā samādhikkhandhaṃ paripūressatī'ti netaṃ ṭhānaṃ vijjati. 'samādhikkhandhaṃ aparipūretvā paññākkhandhaṃ paripūressatī'ti netaṃ ṭhānaṃ vijjati. (АН 3.15)


Однако для начального развития мудрости (например, описанного в Окканта самьютте) сосредоточение не требуется. Мудрость при этом предметна, - то есть практикующий учится различать не всё сразу, а разбирается с определенным классом явлений. Подробно эти классы описаны в Чхачхакка сутте.

Первоначальное понимание непостоянства сознания можно получить и без сосредоточения:
http://www.accesstoinsight.org/tipitaka/sn/sn25/sn25.003.than.html

[manikarnika]

Т.е. эти 4 варианты, о которых "говорил Ананда" - это не конечные реализации того или иного элемента БВП, а какие то достаточные для определенных целей промежуточные варианты?

Получается, что основной посыл в том, что возможно развивать samadhi и vipassana в различных сочетаниях, и каждое из них не является необходимым и обязательным условием для другого на определенных этапах, так?

[Ассаджи]

Да, так.

[Ассаджи]

Конкретнее об этом можно почитать в теме по Анапанасати:

http://dhamma.ru/forum/index.php?topic=524.100

[manikarnika]

Понял, спасибо.

P.S. Еще один вопрос вдогонку к теме: http://www.accesstoinsight.org/tipitaka/sn/sn12/sn12.070.than.html здесь речь о окончательном Освобождении или тоже о каком то промежуточном варианте?

[Ассаджи]

Об окончательном, об "освобождении через мудрость" (пання-вимутти).

[manikarnika]

Об окончательном, об "освобождении через мудрость" (пання-вимутти).

Там какая то странная история: в сутте говорится ""Then, having known thus, having seen thus, Susima, do you...", а перед этим идут опять же как сознания, так и 12-ти членная пратитья-самутпада.

И даже если предположить, что узнать из слов Будды он смог прямо в момент наставлений, но чтобы всё это увидеть напрямую, у него должна была быть полностью развитая самма самадхи... Впрочем как и у той группы Архатов.

Т.е. получаем все ту же историю: через мудрость конечное Освобождение лишь при наличии того, что делает возможным прямое восприятие явно непростых для обыденного восприятия объектов.

По сутте этот элемент как раз присутствует/может присутствовать (косвенно): Сусима спрашивает лишь о бесформных дхьянах, первые четыре в циклах вопросов-ответов не обозначены.

[manikarnika]

Первоначальное понимание непостоянства сознания можно получить и без сосредоточения:
http://www.accesstoinsight.org/tipitaka/sn/sn25/sn25.003.than.html

Кстати, спасибо за ссылку на эту сутту. Неожиданно faith-followers отделены от Dhamma-followers именно по факту наличия хотя бы минимального опыта прямого восприятия!

[Bahupada]

К стати, в каких суттах говорится о том, что для развития джхановой собранности ума необходим какой-либо предмет как таковой, например, ощущение дыхания?

[Ассаджи]

К стати, в каких суттах говорится о том, что для развития джхановой собранности ума необходим какой-либо предмет как таковой, например, ощущение дыхания?

Такого нигде не говорится.

Опору сосредоточения (ārammaṇa) можно сравнить с гладильной доской, на которой расправляются складки ума, и он становится просторным.
Для однонастроенности (экаггата) на уровне второй джханы и дальше подходят только самые "ровные доски", в том числе элемент воздуха. Различение четырех элементов, например, в этом смысле "неровное", поскольку в нем есть многообразие (nānatta).
В случае воздуха опорой служит представление (нимитта) воздуха, улавливаемое или зрительно, или, как в анапанасати, через тактильное ощущение соприкосновения.

Все эти детали приходится собирать по разнообразным текстам.

1146. Ārammaṇe taṃ balasā nibandhisaṃ
Nāgaṃ'va thambhamhi daḷhāya rajjuyā,
Taṃ me suguttaṃ satiyā subhāvitaṃ
Anissitaṃ sabbabhavesu hehisi.

51. I'll bind you by strength to the meditation-base
as elephant to post by a strong rope bound;
well-guarded by me, well-grown with mindfulness,
you shall, by all becomings, be without support.

http://www.accesstoinsight.org/tipitaka/kn/thag/thag.19.00.khan.html

[Bahupada]

Может я не вполне точно задал вопрос. В уме крутилось как раз слово ārammaṇa.

Кажется несколько странной такая "конспирация", когда при описании верного сосредоточения не указывается прямо, что надо выбрать какую-то конкретную опору и работать с ней.
Или же это напрямую следует из присутствия в первой джхане факторов витакка и вичаара?

[Ассаджи]

Выбирается определенный способ памятования, практика (камматтхана), в которой используется та или иная опора:

150. Mettaṃ ca sabbalokasmiṃ mānasaṃ bhāvaye aparimānaṃ
Uddhaṃ adho ca tiriyañca asambādhaṃ averaṃ asapattaṃ

151. Tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatassa vigatamiddho
Etaṃ satiṃ adhiṭṭheyya brahmametaṃ vihāraṃ idhamāhu

С доброй волей ко всей вселенной,
Развивайте безграничное сердце:
Вверху, внизу, и повсюду вокруг,
Без ограничений, враждебности или ненависти.
Стоя, при ходьбе, сидя или лежа,
Пока бодрствуешь,
Нужно с решимостью об этом помнить.

http://dhamma.ru/canon/kn/snp/snp1-8.htm

With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without enmity or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.

http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.than.html

[1] "There is the case where you recollect the Tathagata: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' 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.

"Mahanama, you should develop this recollection of the Buddha while you are walking, while you are standing, while you are sitting, while you are lying down, while you are busy at work, while you are resting in your home crowded with children.

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


При этом, монахи, монах уходит в лес, под крону дерева, или в пустынное место, садится, скрестив свои ноги, держит тело прямо и устанавливает памятование возле рта.

http://dhamma.ru/canon/mn/mn118.htm

Pakatiassāsapakatipassāse nissāya uppannanimittampi assāsapassāsāti nāmaṃ labhati. Upaṭṭhānaṃ satīti taṃ ārammaṇaṃ upecca tiṭṭhatīti sati upaṭṭhānaṃ nāma.

"Сати упаттхана" означает, что "сати", приблизившись, устанавливается на той опоре сосредоточения (араммана) (перцептивном образе (нимитта), возникшем на основе вдохов и выдохов).

(Патисамбхидамагга-Аттхакатха 2.509)

Sutta-nipata 1076:

''Ākiñcaññaṃ pekkhamāno satimā, (upasīvāti bhagavā)
Natthīti nissāya tarassu oghaṃ''

[The Buddha:]
Endowed with intent remembrance of nothingness, relying on 'There isn't,' you should cross over the flood.

См. также http://dhamma.ru/forum/index.php?topic=332.msg12710#msg12710

[Ассаджи]

Из главы Патисамбхидамагги, посвященной объяснению Юганаддха сутты:

Kathaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhārammaṇo, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhārammaṇā. Iti ārammaṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – ''ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī''ti.

Саматха и випассана смыкаются при достижении Плода, когда прекращение (ниродха) становится опорой (араммана) для самадхи.

Это перекликается с главой Патисамбхидамагги по Анапанасати:

4. Vodānañāṇaniddeso

158. Katamāni terasa vodāne ñāṇāni? Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ; taṃ vivajjayitvā ekaṭṭhāne samādahati – evampi cittaṃ na vikkhepaṃ gacchati. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ; taṃ vivajjayitvā tattheva adhimoceti – evampi cittaṃ na vikkhepaṃ gacchati. Līnaṃ cittaṃ kosajjānupatitaṃ; taṃ paggaṇhitvā kosajjaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ; taṃ viniggaṇhitvā uddhaccaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Abhinataṃ cittaṃ rāgānupatitaṃ; taṃ sampajāno hutvā rāgaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Apanataṃ cittaṃ byāpādānupatitaṃ; taṃ sampajāno hutvā byāpādaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Imehi chahi ṭhānehi parisuddhaṃ cittaṃ pariyodātaṃ ekattagataṃ hoti.

What are the thirteen kinds of knowledge of cleansing (vodana: also connotation of 'brightening'?)

(1) Mind that runs after the past is attacked by distrac­tion: by avoiding that he concentrates it in one place, thus mind does not become distracted.
(2) Mind that looks forward to the future is shakable: by avoiding that he composes it there, thus also mind does not become distracted.
(3) Slack mind is attacked by indolence: by exerting it he abandons indolence, thus also mind does not become distracted.
(4) Over-exerted mind is attacked by agitation: by curbing it he abandons agitation, thus also mind does not become distracted.
(5) Enticed mind is attacked by greed: by being fully aware of that he abandons greed, thus also mind does not become distracted.
(6) Repelled mind is attacked by ill-will: by being fully aware of that he abandons ill-will, thus also mind does not become distracted.

In these six aspects mind becomes purified and bright and arrives at the unities.

Katame te ekattā? Dānavosaggupaṭṭhānekattaṃ, samathanimittupaṭṭhānekattaṃ, vayalakkhaṇupaṭṭhānekattaṃ, nirodhupaṭṭhānekattaṃ.

What are these unities? They are:

(7) the unity consisting in establishing a mind-to-relinquish a gift [in the act of giving],
(8 ) the unity consisting in establishing the sign of calm abiding (samatha),
(9) the unity consisting in establishing the characteristic of fall [with clear seeing (vipassana)],
(10) the unity consisting in establishing cessation [in the path].

Dānavosaggupaṭṭhānekattaṃ cāgādhimuttānaṃ, samathanimittupaṭṭhānekattañca adhicittamanuyuttānaṃ, vayalakkhaṇupaṭṭhānekattañca vipassakānaṃ, nirodhupaṭṭhānekattañca ariyapuggalānaṃ – imehi catūhi ṭhānehi ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti, upekkhānubrūhitañca, ñāṇena ca sampahaṃsitaṃ.

The unity consisting in establishing a mind-to-relinquish a gift belongs to those resolute on giving up. The unity consisting in establishing the sign of calm abiding belongs to those devoted to the higher mind. The unity consisting in establishing the characteristic of fall belongs to those practicing clear seeing. The unity consisting in establishing cessation belongs to noble persons.

In these four instances mind arrived at unity (ekatta):

(11) enters into purification of the way,
(12) is intensified in equanimity,
(13) is satisfied by knowledge.

[Ассаджи]

Scott V описывает подобный подход:

I learned about meditation back in highschool. Wanted to improve my concentration, read like 2 articles about it, and tried to meditate. The very first time I meditated in class, I naturally tried a very particular technique that just made sense to me, and after about 5-10 minutes of practicing it, I obtained a very hard Jhana. I was in complete bliss, mind was completely silent, and all that existed was my breath. I stayed like this until my Teacher called me out on sleeping, though I apparently got in trouble because I had ignored him for 10 minutes without realizing it, even though I was completely conscious of my meditation object(my breath).

Reflecting back on my many years of practice after reading this forum, I finally figured out why my method produced such solid results, and I am more than happy to share it.

The Technique:

People tend to dichotomize meditation between 2 types, insight, and concentration. Only now have I realized that this is unnecessary. The meditation that I used to obtain such a rock solid Jhana my first time meditating, was a combination of the 2 practices.

People when doing insight meditations often just note every sensation that arises, without concentrating on anything in particular. When people do concentration meditations, they often just continually bringing the awareness back to the object of meditation, and don't pay much attention to arising thoughts. When doing this, the result is thoughts/emotions will still arise, but they are just being ignored while you are focusing singularly on the object of meditation. This can lead some to get distracted easily.

Now, it's very simple. Simply combine the 2. Focus on your breath, keep bringing your attention back to your breath, but when a thought, emotion, or distraction arises, LABEL IT, become aware of it, do an insight practice towards it. Hold the distraction in your attention for a brief moment until you feel you have it, no more than a second or 2, then let go of it and focus back on the breath.

That's it. Repeatedly doing this will result in a number of things:
-Concentration will increase, leading to a growing absorption.
-Mindfulness and insight will also increase due to the power of concentration. This will allow you catch thoughts or emotions as they arising before they can have any effect on you. You will be able to catch arising sensations and stop them in their tracks.
-The more absorbed you get, the less frequently sensations/thoughts/emotions will arise as you will become increasingly aware of that region of your mind.
-After a certain point thoughts/emotions/sensations will stop arising all together and the Jhana will be instantly solid.

Doing this technique there is no soft Jhanas, only pure, Hard Jhanas, with no thoughts. You will simultaneously be practicing both insight and concentration meditations.

There will be a point where power of concentration grows and grows(if the resources of the mind allows it), to where you will start hearing your subconscious thoughts with an intense awareness as if someone were talking in your ear. The deeper into the mind you go, you will need to start reapplying the Insight technique while maintaining the concentration. Once you have gone to the deepest parts of the mind, when concentration is at its most powerful, you will essentially have stopped all ego thoughts. This is, a moment of enlightenment, though making it permanent takes time, and resources of the mind, as it must rearrange itself. It can take many sittings and refueling.

Now the deeper into the mind you go, if thoughts begin to arise beyond your control, and the labeling them isn't working, yet concentration still seems pretty strong, then that is a clear sign that you need to refuel. If your brain does not have the energy to maintain concentration, then labeling will grow ineffective and concentration will weaken. The Jhana will grow "soft" so to speak, but only because the mind does not have fuel.

Practicing insight and concentration together like this is a far superior method than practicing either one independently. It is far faster than practicing either one technique independently.

Here is another way to look at it, in the sense of a analogy.

• Labeling thoughts and then letting them go is akin to spying a rock/obstacle in the river that is your consciousness, and throwing it out of the stream of the flow.
  
• The act of concentrating is akin to continually watching the river in order to find rocks and remove them
  
• The growing power of concentration, absorption, and deepening into the mind is akin to your sight becoming better, allowing you to spot smaller obstacles/rocks(lower/subconscious thoughts) in the river and then remove them.
  
• The sharper concentration becomes will determine how deeply into the mind you can go. This is akin to how steadily the river is flowing and how deeply you can see into it.
  
• Weakening concentration is akin to river-cleaner's eyesight growing weak as he is unable to get up the energy to eye rocks out in the river. He needs to go eat so he has the energy to focus on his task and identify the rocks stopping the steady flow of his river.
  
• The longer the river-cleaner goes without cleaning the river, the more rocks will be blown into it from the wind and will accumulate downstream.
  
• Eventually the river cleaner will grow so skilled at what he does that he can multi-task, while simultaneously keeping the river clean. This means at a certain level of perfecting this technique, you can go about your everyday life catching thoughts and distractions as they arise while staying focused on whatever you are doing. This will prevent any "rocks" or ego-junk from entering or accumulating in your river while you are not sitting down and practicing. Once this level is attained, a person can maintain a clear consciousness 100% of the time. Though if one does not periodically dedicate time to singularly focused concentration, then his ability to notice very very small 'rocks'(subtle thoughts) will dwindle, and his consciousness/river can slowly become dirtied.
  

Through this technique, you will remove all rocks from your river of consciousness, allowing it to flow freely and purified. Essentially, when all rocks are completely removed from the river, Enlightenment is attained. For permanent enlightenment to be maintained, one must be able to keep the river of consciousness clean.

Remember, enlightenment is NOT the peak. Enlightenment is a perfect state of awareness of things. In regards to how powerfully you can be aware, the depth of awareness abilities must be developed through sustained and constantly refined concentration. It is through development of this super-deep awareness that brings a ton of mental energy and access to the so called 'siddhis' and supernatural powers.

Never forget, Concentration and Insight go hand in hand. Each one has it's own qualities that support the other one.

While concentration can be built up without any insight, this is akin to a River-Cleaner who is very very good at spotting the rocks of his consciousness, but his river is so powerful that it can do it's highest functions regardless of the 'rocks' that dirty it up. This is why many 'powers' can be attained without enlightenment, but those rocks are still there disrupting the clarity and purity of the river no matter how efficiently it is flowing. Even if the river is in a state of super powerful flow, it would still benefit and increase in power by removing those rocks.

So with all this, never forget, Insight and Concentration practices should be one! This is essentially what the Buddha practiced, and how he attained enlightenment with various powers so quickly. He would focus on his breath to attain Jhana while staying aware of the true nature of sensations that arise(by labeling and knowing them).

I hope I have made this as clear as possible. If there are any questions, I will do my best to answer them! Good-Luck with your practices

* * *

There is no noting of the breath going on. The only thing you should be noting are sensations that CAPTURE your attention, or get in the way of your focusing on the breath. Do not note things if they do not take your attention away from the breath. When focusing on the breath, you should do so just as you would with concentration practice, do not note the breath.

Imagine that when you note something and let it go, it disappears. Thoughts are like objects. As your breath is an object. Complete absorption is that of only 1 object. You would have successfully noted all thoughts in combination with being so focused that they simply do not come up anymore, and if they do, you note them so they go away. If you do not note them and simply ignore them, then they only grow in strength. The more absorbed concentration grows, the less thoughts will pop up. The less thoughts that pop up, the more quickly concentration will become absorbed. Hitting a Hard Jhana with this technique can usually be done in under 20 minutes.

The catch is, as your concentration deepens, so will the strength of your thoughts, and thus will your ability for those thoughts to capture your attention. You WANT the thoughts to capture your attention, because this is the only way to note them in a manner where they will not come back.

If you go out of your way to find sensations and note them, then you are obviously not concentrating on the breath and you will not enter the Jhana. As your concentration deepens, the energy of your awareness will increase. It is through this which more and more thoughts can capture your attention. Your primary task should be to focus on the breath. Thoughts are obstacles. When obstacles get in your way, note them, and let them go, then go back to focusing on the breath.

Do not note them if you do not know they are there. The only way you will know it is there, and the only way you will know that you need to note it is if you become aware of its existence while focusing on the breath. If you were to search for these thoughts, that would imply that you do not have current awareness of their existence.

You can only ignore something if you know it is there. So don't ignore thoughts. When you're concentrating, you're not ignoring the thoughts that you don't know are there. If you don't know they are there, then they simply fade away. If when you are focusing, you come to KNOW of the existence of a sensation, then that is what you note. This is the act of mindful concentration.

You basically keep noting that which is noticed in your attention, but do not go searching for them. If you are searching then you are not concentrating. Sometimes powerful sensations will arise that will enter your field of awareness, these are the things that you want to note. Things such as a buzzing noise in your room.

As clarity of mind increases so will your awareness of the sensations that arises. When your awareness/mindfulness of sensations is high, and concentration is strong enough, then anything you note should only arise once or twice during the sitting. Soon sensations will stop arising all together, mindfulness will be at it's peak, there will be no thoughts, and concentration will be very solid.

This is not full insight, nor full concentration, but a merging of them so that they become 1. Concentrate on the breath. Only note the things that enter your awareness. Try to be mindful, yet focusing on the breath only.


Imagine you are in a room of flies, and that you are concentrating on a particular part of the room. There are flies everywhere, but you don't go looking for them. When a fly enters your field of awareness, then catch(note) it. This is akin to noting a thought. When you catch it, it's done. You basically keep focusing on that field of awareness until no more flies/thoughts enter it. Combining these 2 things together, your concentration will begin to become absorbed with the thing that you are being aware of, and flies/thoughts will gradually stop entering your field of awareness.

This post is a little long so I tried to make it as clear as I could :p. Ask if you have any more questions.

Edit:
The goal to have a well developed Mindfulness as well as a well developed Concentration.

Mindfulness is developed by noting thoughts that capture your attention.
Concentration is developed by focusing your attention on a single object(preferably the breath)

You want to do these things simultaneously in such a way that they do not come in conflict with each other by your intentional action. Concentration is never stopped by intentional will, it is only interrupted by thoughts that capture your attention. You then use mindfulness to stop those thoughts and resume your concentration.

* * *

Тут остается нарасшифрованной фраза: "when a thought, emotion, or distraction arises, LABEL IT, become aware of it, do an insight practice towards it. Hold the distraction in your attention for a brief moment until you feel you have it, no more than a second or 2, then let go of it and focus back on the breath. "

Судя по тому, что Скотт пишет в соседнем сообщении много пишет о тягостности (дуккха), под "insight practice" имеется в виду отслеживание тягостности. Важно именно чувствовать каждый раз степень тягостности отвлекающего впечатления.

http://www.dharmaoverground.org/web/guest/discussion/-/message_boards/message/3722283

[Limemill]

Мне кажется, что все проще, и чисто лексически речь о том, чтобы «ухватить» мысль или ощущение и почувствовать, что ее удалось поймать и классифицировать.

[syugyosya]

Мне метод этого товарища тоже напоминает метод Махаси Саядо.  Удерживаешь концентрацию на дыхании( поднятие-падение стенки живота) и когда возникают отвлекающие мысли просто отмечаешь их например как "думание.." и снова возвращаешься к объекту сосредоточения. Сдаётся  мне, что всё не так просто как он описывает либо он просто имеет такие особенности, что легко достигает этого состояния.

[Ассаджи]

Этот подход отличается от методики досточтимого Махаси Саядо тем, что во внимании одновременно совмещаются опора сосредоточения и отвлекающее ощущение. У Скотта описаны не все детали, но если знать, что искать, их можно уловить:

"Eventually the river cleaner will grow so skilled at what he does that he can multi-task, while simultaneously keeping the river clean. This means at a certain level of perfecting this technique, you can go about your everyday life catching thoughts and distractions as they arise while staying focused on whatever you are doing."

"The goal to have a well developed Mindfulness as well as a well developed Concentration.

Mindfulness is developed by noting thoughts that capture your attention.
Concentration is developed by focusing your attention on a single object(preferably the breath)

You want to do these things simultaneously in such a way that they do not come in conflict with each other by your intentional action. Concentration is never stopped by intentional will, it is only interrupted by thoughts that capture your attention. You then use mindfulness to stop those thoughts and resume your concentration."

Вначале практикуется многократное переключение между опорой сосредоточения и отвлекающим ощущением, как это описывает досточимый Аюкусала - http://dhamma.ru/forum/index.php?topic=1393.0

Для начала требуется решительное стремление, как пишет Ян:

http://www.dharmaoverground.org/web/guest/discussion/-/message_boards/message/1191517#_19_message_1191878

А потом, когда доминанта опоры сосредоточения становится приятной, то получается положительно подкрепляющая обратная связь, о которой упоминает Ли Брейсингтон, и можно обойтись без такого стремления (витакка):

"By shifting your attention to a pleasant sensation, you set up a positive reinforcement feedback loop within your quiet mind."

http://www.leighb.com/jhana2.htm

При этом, примерно как описано у Питера Левина, - http://dhamma.ru/forum/index.php?topic=1393.msg13019#msg13019 - при правильно проводимом совмещении, с чувствованием без наслоений, доминанта, в которой меньше страдания, оказывается предпочтительной и поглощает ту, в которой больше страдания.

Именно благодаря этому и происходит ослабление отвлечений, - их сила поглощается сосредоточением, как пишет Скотт:

"You need to develop a degree of mindfulness of thoughts. Try to practice some insight meditations during your concentration meditations. Through this method, one can develop very hard Jhanas quickly.

Many people when doing concentration practices just disregard thoughts as they come up and go back to the object of meditation. While this will allow you to enter into absorption, it can still leave the possibilities for thoughts come up as you are simply ignoring them. The result of this is your thoughts that do come up can actually be fueled and intensified by the concentration, making it even harder to stay focused.

Though if you do concentration meditation while labeling and acknowledging thoughts and emotions as they arise, and then going back to the object of meditation, you will notice that your awareness of thoughts and emotions will increase, and they will begin to have no influence over your state of emotional feeling. The more you label your thoughts and emotions that pop up, the less frequently they will pop up. The result of this is, when you enter the Jhana, you will do so with a certain mindfulness where you can immediately stop any thoughts or emotions in their tracks by simply labeling them.

When you practice this labeling/insight method while doing concentration practices, you are in turn fueling(with concentration) your ability to notice thoughts that arise and increasing your ability to stop them in their tracks.

The key to mastery of the mind is to become aware of everything that comes up in the mind. Once a sufficient level of awareness is inherent in your natural functioning, then those aspects that you are aware of can come completely under your conscious control.

This is how people gain the ability to control autonomic and automatic functions of the body, such as heart rate, body temperature, emotional state, etc. Just as you cannot control your arm if you do not have a certain awareness about it. If a constant awareness can be had about anything in the body, then you can control it. This pretty much includes anything the body is capable of doing. If a person can gain a sufficient awareness of the electrical cellular activity of a wound, then that person can then consciously heal his/her wounds on command, as long as that awareness is available - the capability of spontaneously and rapid healing in a sense.

As far as thoughts are concerned.... If you can become aware of a thought as it is arising, or right when it arises, then you should be able to successfully stop it in it's tracks by labeling it and putting it in your conscious awareness for a brief moment. Then you simply let the thought go, it will fade away, and then you can go back to the concentration object. Some very annoying thoughts will often persist, but if the labeling method is continued in combination with the concentration, then frequency of arising thoughts will stop all together until they are no more. When thoughts seem to be no more, concentration will begin to settle into absorption that has no potential for a thought to arise. If enough time is spent in such a state, the body will eventually run out of energy, and thoughts may begin to arise again as the mental state weakens. At this point you can either go eat something, and don't meditate for 2 hours or so to allow digestion... or you can continue the process of strengthening the mindfulness of thoughts while increasing concentration.

This is a rare practice that I learned through my own experience. It is the simultaneous practice of Insight and Concentration and can provide very rapid results, along with some combined results that neither insight or concentration practice would produce on their own."

http://www.dharmaoverground.org/web/guest/discussion/-/message_boards/message/3721000#_19_message_3722220

[Сергей О.]

...  речь о том, чтобы «ухватить» мысль или ощущение и почувствовать, что ее удалось поймать и классифицировать.

Я тоже так понял эту фразу. Т.е.

when a thought, emotion, or distraction arises, LABEL IT, become aware of it, do an insight practice towards it. Hold the distraction in your attention for a brief moment until you feel you have it, no more than a second or 2, then let go of it and focus back on the breath. "

Т.е. "когда возникает мысль, эмоция или отвлечение, отметь (обозначь) её, осознай её, осуществи практику постижения (коряво, но видимо как-то так) в отношении её. Поддерживай это отвлечение внимания на короткий момент, пока не почувствуешь, что сделал это, не больше секунды или двух, затем отпусти и снова сфокусируйся на дыхании."
Мне кажется, что где-то вот такой смысл.

[Ассаджи]

Откуда "почувствуешь, что сделал это"?

Ясно ведь сказано: "Hold the distraction in your attention for a brief moment until you feel you have it".

У Скотта важную роль играет чувствование:

"Though if you do concentration meditation while labeling and acknowledging thoughts and emotions as they arise, and then going back to the object of meditation, you will notice that your awareness of thoughts and emotions will increase, and they will begin to have no influence over your state of emotional feeling."

Именно благодаря чувствованию практика может быть настолько действенной, как он описывает.

Учебное видео:

The Misguided Monk

[Сергей О.]

Откуда "почувствуешь, что сделал это"?

Ясно ведь сказано: "Hold the distraction in your attention for a brief moment until you feel you have it".

Я так понял, что it - это то, что описано в первом предложении: "when a thought, emotion, or distraction arises, LABEL IT, become aware of it, do an insight practice towards it. " Когда you feel you have it  (т.е. есть, то что описано - ты отметил, осознал, сделал insight practice), то  focus back on the breath. Я так понял.

[Ассаджи]

Majjhima Nikaya Atthakatha 4.67:

Nissāya nissāyāti taṃ taṃ samāpattiṃ nissāya. Oghassa nittharaṇā akkhātāti oghataraṇaṃ kathitaṃ, tatiyajjhānaṃ pādakaṃ katvā ṭhitabhikkhuno oghanittharaṇā kathitā...pe... nevasaññānāsaññāyatanaṃ pādakaṃ katvā ṭhitabhikkhuno oghanittharaṇā kathitāti vadati.

Katamo pana, bhante, ariyo vimokkhoti idha kiṃ pucchati? Samāpattiṃ tāva padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ gaṇhanto bhikkhu nāvaṃ vā uḷumpādīni vā nissāya mahoghaṃ taritvā pāraṃ gacchanto viya na kilamati. Sukkhavipassako pana pakiṇṇakasaṅkhāre sammasitvā arahattaṃ gaṇhanto bāhubalena sotaṃ chinditvā pāraṃ gacchanto viya kilamati.

Монах, который развивает способность рассмотрения (випассана) на основе достижений [в собранности ума (самадхи)] и становится Арахантом, подобен тому, кто переплывает на другую сторону огромного потока на лодке, плоте, и т.п., и не устает. А тот, кто развивает способность рассмотрения "всухую" (без самадхи), и становится Арахантом, постигнув разнообразные процессы конструирования, устает подобно тому, кто пересекает поток с помощью силы рук.

[Ассаджи]

Примечание Бхиккху Бодхи к переводу Юганаддха сутты (A 4.170):

Yuganaddhaṃ bhāveti. [The Aṅguttara commentary] says that each time he [the meditator] attains a meditative attainment (samāpatti), he explores it by way of its conditioned phenomena. And having explored the conditioned phenomena, he enters the next attainment. Thus, having attained the first jhāna, he emerges and explores the conditioned phenomena as impermanent, etc. Then he enters the second jhāna, emerges and explores its conditioned phenomena, and so on up to the base of neither-perception-nor-non-perception. Since, however, yuganaddha means literally "yoked together," some interpret the term to mean that in this mode of practice serenity and insight occur simultaneously. The commentarial system does not acknowledge this possibility but several suttas might be read as suggesting that insight can occur within the jhāna and does not require the meditator to emerge before beginning contemplation. In AN, see in particular 9:36; see too MN 52.4-14, I 350-52; MN 64.9-15, I 435-37.

[Ассаджи]

По описанию в Анупада сутте, досточтимый Сарипутта "вылавливает" психические процессы, находясь в джханах.

Только в случаях сферы ни распознавания, ни отсутствия распознавания, и сферы прекращения чувствования и распознавания, он выходит их этих медитативных достижений, прежде чем рассмотреть происходившие процессы. Это можно объяснить тем, что такое рассмотрение в этих сферах невозможно.

Как описывается в Комментарии, досточтимый Сарипутта развивал саматху и випассану "в одной связке" - sāriputtattherassa samathavipassanaṃ yuganaddhaṃ āharitvā.

[Татьяна]

На мой взгляд, мирянам лучше всего развивать саматху и випассану в одной связке. Тогда меньше "улётов" неверного сосредоточения, мешающих работать, и вместе с тем благодаря комфорту не происходит выгорания от требующей усилий випассаны "всухую".

При устранении помех - замечаешь их тягостность, сравнивая их снова и снова по ощущениям с отсутствием помех.

При развитии джханы - тем более замечаешь тягостность помех, и даже чувственных удовольствий, сравнивая их снова и снова с появляющимся не-плотским восторгом и счастьем.

Дмитрий,  не могли бы Вы пояснить подробнее, что Вы имеете ввиду здесь под комфортом, усилиями для випассаны всухую, устранением помех?

[Ассаджи]

Дмитрий,  не могли бы Вы пояснить подробнее, что Вы имеете ввиду здесь под комфортом, усилиями для випассаны всухую, устранением помех?

Устранение помех расписано в главе Патисамбхидамагги, посвященной Анапанасати.

На этапе развития нравственности, неумелые способы поведения устраняются с помощью развития противоположных им способов (таданга-пахана), то есть, как описывается в начале главы,
- желание чувственных удовольствий устраняется отрешением;
- недоброжелательность - доброжелательностью;
- косность и сонливость - распознаванием света;
- неуверенность - сопоставлением качеств;
- неведение - знанием;
- уныние - радостью, и т.п.

Такому способу устранения неумелых способов поведения посвящена Саллекха сутта:
http://www.accesstoinsight.org/tipitaka/mn/mn.008.nypo.html

Как описано во многих суттах, в том числе в Ганака-Моггалана сутте, устранение пяти помех предшествует развитию джханы, и как описано в Дантабхуми сутте,  предшествует практике Сатипаттханы (развитие самадхи - один из видов практики Сатипаттханы).

Как описывается в вышеупомянутой главе Патисамбхидамагги, и в Вимуттимагге, для достижения джханы необходимо устранение и более тонких помех, причем более утонченными способами, чем развитие противоположностей.

Для того, чтобы подключить развитие мудрости к дальнейшему устранению неумелых способов поведения (акусала-дхамма) можно использовать четвертый способ установления памятования (сатипаттхана), в ходе которого, в частности, исследуются факторы возникновения и исчезновения пяти помех:

"При этом
(1) монах, когда в нем присутствует чувственное желание,
распознает, что в нем есть чувственное желание,
либо, когда в нем отсутствует чувственное желание,
он распознает, что в нем нет чувственного желания.
Он распознает, как происходит возникновение невозникшего чувственного желания;
он распознает, как происходит исчезновение возникшего чувственного желания;
он распознает, как происходит не-возникновение в будущем исчезнувшего чувственного желания."

http://dhamma.ru/canon/mn/mn10.htm

Ключевым фактором здесь является подпитка (или отсутствие подпитки) вниманием, как описывается в Ахара сутте.

При естественном (или специальном) переключении внимания с подпитывания наблюдаемой помехи, на отсутствие подпитывания, и обратно, можно созерцать возникновение и исчезновение, преходящесть данной помехи, а затем и её очевидную тягостность (дуккха). Происходит естественное пресыщение  помехой, и она таким образом устраняется.

Как говорится в Саманняпхала сутте,

"... пока эти пять помех не отброшены, монах рассматривает это как долг, болезнь, тюрьму, рабство, дорогу через безлюдную местность. Но когда эти пять помех отброшены, он рассматривает это как отсутствие долгов, хорошее здоровье, освобождение из тюрьмы, свободу, безопасное место. Видя, что они отброшены, он доволен. Довольный, он приходит в восторг. С восторгом, его тело успокаивается. Когда его тело спокойно, он чувствителен к удовольствию. Когда он чувствует удовольствие, у него сосредоточивается ум."

http://dhamma.ru/forum/index.php?topic=1423.msg12654#msg12654

[Ассаджи]

Дмитрий,  не могли бы Вы пояснить подробнее, что Вы имеете ввиду здесь под комфортом, усилиями для випассаны всухую, устранением помех?

По поводу усилий для випассаны "всухую", без развития джханы, хорошо сказано в вышеприведенной цитате из Аттхакатхи:
http://dhamma.ru/forum/index.php?topic=1423.msg13511#msg13511

Практика випассаны бывает и радостной (особенно в сообществе добрых друзей), но бывает, что всплывает много болезненных вещей, и при самостоятельной практике в миру может накапливаться эмоциональная усталость.

Комфорт факторов джханы сильно облегчает практику, особенно в случае мучительных ощущений. Как пишет досточтимый Тханиссаро Бхиккху:

"Когда счастье, на которое вы опираетесь, становится всё основательней, вы приобретаете хорошую позицию для наблюдения за болью."

http://dhamma.ru/lib/authors/lee/samadhi.htm

Развитие счастья, как фактора джханы, гармонично сочетается с исследованием предпосылок возникновения и исчезновения страдания, при развитии мудрости.

"Как вы используете счастье? Прямо сейчас сосредоточьтесь на дыхании и проверьте, как оно ощущается. Затем поэкспериментируйте с ним, чтобы узнать, как ваш способ дыхания может вызвать счастье или боль. Разница между ними может быть едва заметной, но она есть. Мы приучились уменьшать свою восприимчивость к этому аспекту нашего осознавания, так что его восстановление займёт некоторое время, прежде чем мы заметим закономерности. Поэтому мы и практикуем. Всё продолжайте и продолжайте возвращаться к дыханию. Попытайтесь стать более чувствительным к этой области своего осознавания, более умелым в изучении способа максимизации потенциала для счастья прямо здесь и сейчас, просто тем способом, которым вы дышите, не только вызывая счастье, но и поддерживая его. Всё-таки чувства счастья и восторга – часть пути. Они расположены в разделе «Правильное сосредоточение» Благородного Восьмеричного Пути. И как часть пути, их необходимо развить и поддержать. Как сказал Будда, такое счастье безукоризненно."

http://dhamma.ru/lib/authors/lee/samadhi.htm

[Татьяна]

Спасибо большое! Думаю, что в практике Випассаны, основанной на momentary concentration.  так и происходит – сосредоточение и мудрость(осознанность) развиваются параллельно.
А Випасаана всухую  - имеется ввиду совсем  без  применения концентрации – так бывает?
Происходит естественное пресыщение  помехой  для устранения -  имеется ввиду прекращение -хватания\цепляния за нее или что-то другое?
Разве цель не цепляться за все, и за удовольствие или для развития джхан это надо?
По поводу радостной и болезненной практики Випассаны – что Вы думаете по поводу 16 стадий знания (the 16 stages of insight knowledge), которые последовательно проходятся во время практики?
Если я правильно понимаю, во время практики джхан эти стадии тоже проходятся, т.е. не будет всегда комфорта и счастья?

[Ассаджи]

Думаю, что в практике Випассаны, основанной на momentary concentration.  так и происходит – сосредоточение и мудрость(осознанность) развиваются параллельно.
А Випасаана всухую  - имеется ввиду совсем  без  применения концентрации – так бывает?

При практике Випассаны "всухую" как и развивается "мгновенное сосредоточение" (кханика-самадхи), но не развивается устойчивая джхана (аппана-джхана).

Происходит естественное пресыщение  помехой  для устранения -  имеется ввиду прекращение -хватания\цепляния за нее или что-то другое?

В основе страсти, отвращения и заблуждения лежит, как описывается в Титтхия сутте, неосновательное внимание. Когда внимание переключается, помехи или ослабевают, или прекращаются.

И конечно, когда становится очевидной тягостность помех, то прекращается присвоение, и происходит пресыщение, - семь распознаваний в частном варианте.

Разве цель не цепляться за все, и за удовольствие или для развития джхан это надо?

Здесь, конечно, важно не цепляться за удовольствие джхан, хоть оно и очень полезно.
При развитии саматхи и випассаны в одной связке, заодно отслеживается возникновение и исчезновение восторга и счастья джхан. Благодаря этому проще не привязываться даже к ошеломляющему счастью.

По поводу радостной и болезненной практики Випассаны – что Вы думаете по поводу 16 стадий знания (the 16 stages of insight knowledge), которые последовательно проходятся во время практики?

В суттах им соответствуют "семь распознаваний" - ключевая последовательность в развитии мудрости.

Если я правильно понимаю, во время практики джхан эти стадии тоже проходятся, т.е. не будет всегда комфорта и счастья?

Это как теплая палатка на холоде, в которой можно отогреться
Могут всплывать очень мучительные ощущения, но комфорт и счастье дают прочную опору для ума, на которую можно опереться, - как говорил Ачан Ли Дхаммадхаро, прочные доски пола.

[Ассаджи]

Досточтимый Махаси Саядо описывает развитие саматхи и випассаны в одной связке в своей работе "Брахмавихара Дхамма":

Developing Loving-kindness With Insight

After achieving absorption by developing meditation on loving-kindness a person can reach Arahantship if he or she continues to develop insight with that absorption as a basis. Even if falling short of Arahantship, he or she can become a Non-returner. The way to contemplate is to first enter into absorption on loving-kindness, and when this absorption ceases, to contemplate that absorption. This method of plunging into absorption, then contemplating it by alternately developing tranquillity and insight in pairs is called "yuganaddha." The method of developing insight is the same as the method of noting and contemplating used by the meditators here. It is to contemplate and note what has been seen, heard, touched, or imagined as "seeing," "hearing," "touching," or "imagining," as appropriate. Likewise, after leaving absorption, this absorption should be noted and contemplated. The only difference is that a person who has attained absorption, contemplates the absorption, whereas other meditators, not being endowed with absorption, should note and contemplate the mind or consciousness that is aware of what was seen, and so forth.

What should be done according to this method of contemplation in pairs is to develop loving-kindness by repeating: "May all beings be happy." Then, contemplate with the thoughts of loving-kindness. Developing loving-kindness along with the contemplation of the thoughts in pairs is the "yuganaddha" method. If one contemplates like this, the mind that is radiates loving-kindness to a particular person while reciting, the material element of the sound, the ear-consciousness that hears, and the mind-consciousness that dwells in the heart while reciting: "May all be happy," will all be found to vanish instantaneously and repeatedly. Such realisation is genuine insight knowledge that knows the characteristic of impermanence. This is stated as having vanished instantly (khayaṭṭhena aniccaṃ), so it is impermanent. Let us bear it in mind and contemplate while reciting like this:

"May all the monks, meditators, and individuals residing in this meditation centre be happy."

"May all beings in this meditation centre be happy."

"May all monks and individuals within this town be happy."

"May all beings in this town be happy."

"May all people living in this country be happy."

"May all beings be happy." (Repeat thrice)

Every time it is recited as: "May all be happy" with consciousness, the mind that is put into this consciousness, and the mind that intends to recite, the vocal action, and the sense object of the voice that utters, immediately vanish.

Escaping Rebirth by Rejecting Wrong-view

"Diṭṭhiñca anupaggamma, sīlavā dassanena sampanno.
Kāmesu vinaya gedhaṃ, na hi jātuggabbhaseyya punaretīti."

Diṭṭhiñca: the view that clings to the idea that there really is an individual, a self, or a being, which is a false belief, anupaggamma: not wishing to grasp with attachment. What is being stressed by the use of this expression is that although one may be developing loving-kindness as: "May he or she be happy," or, "May all beings be happy," the terms 'individual' and 'being' are mere concepts. In fact, there is no such thing as an individual, a being, or a self. The main point is to realise by direct knowledge that the so-called self, is nothing but an aggregate of the four primary elements,which arise and pass away incessantly. False views regarding these phenomena should be rejected.

The method of rejection may be explained in this way. This false conception should be rejected with one's acquired knowledge that has been heard and read (sutamayā-ñāṇa) before meditation is practised. If one is able to attain absorption on loving-kindness, one should first enter that absorption, and on exiting from it, rejection should be done by practising contemplation of the absorption and the material body on which it relies. A person who has not yet achieved absorption, should reject it through intuitive knowledge by contemplating with mindfulness the materiality that is relied upon, and through recitation which is the sense object, at each moment of developing loving-kindness as "May he be happy," or, "May all beings be happy." It should also be rejected by relying fundamentally on absorption on loving-kindness, and by realising the truth through contemplation of the respective mental and physical phenomena.

No special mention need be made with regard to the way of rejection by knowledge acquired by hearing or reading. The phenomenal nature of mind and matter should be rejected by practical meditation exercises, noting and reflecting after listening to teachings, as far as possible. The way of rejection by contemplation and awareness of the absorption is to contemplate the jhānic-mind after the absorption on loving-kindness has ceased. It is just like those with no achievement of absorption who realise by contemplating and noting the mind that imagines and knows at every moment of arising consciousness. It is necessary to contemplate and become aware several times in succession by absorbing into jhāna and contemplating the jhānic-mind. It will then become obvious during the course of contemplation that the jhānic-mind wishing others to be happy, and the materiality on which reliance is made, as well as the mind that contemplates and knows them, are quite different from one another. At that moment, the material object that is depended on, and which does not know and feel the sensation, will be found to be distinct from the jhānic-mind that has just occurred wishing others to be happy. The mind that contemplates and knows will also be distinguished. It will then be known by one's own insight that there is no living entity, being, or self, and that this material body is comprised of two different things: mind, which knows the sensation, and materiality, which does not know the sensation. When realised as such self-view (atta-diṭṭhi) will be got rid of. This is the way in which false view is completely dispelled with analytical knowledge of body and mind (nāmarūpa-pariccheda-ñāṇa), after practising absorption on loving-kindness and insight meditation alternately.

From this stage, if effort is continuously made in the meditation exercise by absorbing into jhāna and then contemplating that jhāna, realisation will come through personal insight knowledge that there is only cause and effect. This knowledge will lead to rejection of wrong view. Thereafter, the jhānic-mind, the contemplative mind, and the materiality on which reliance is made, will be found to be continually arising and dissolving. Rejection will then be made knowing the characteristics of impermanence, unsatisfactoriness, and not-self. Eventually, self-view will be totally eradicated with the path knowledge of Stream-winning. This is how wrong-view is rejected and rooted out by developing jhāna and insight, alternately.

The way of rejection that has now been stated is similar to the method of rejecting wrong-view after developing loving-kindness, saying "May happiness be gained" and after contemplating the materiality with awareness of the mind that is pervaded with loving-kindness. The only difference is between absorption on loving-kindness and ordinary loving-kindness. The method of contemplation is, however, the same. Let us now contemplate after developing loving-kindness according to this method. Please contemplate and note while reciting.

"May all monks, novices, meditators and lay persons in this meditation centre be happy."

"May all monks, novices, lay persons and deities in this township be happy."

"May all citizens of the Union of Burma be happy."

"May all beings be happy." (Repeat thrice)

How to Contemplate for Insight

So: A person who has attained absorption on loving-kindness tattha: while being absorbed in loving-kindness yadeva rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ: only materiality, feelings, perceptions, mental formations, and consciousness are present. (It means that there is no sense of self at that moment). Te dhamme: that materiality, feelings, perceptions, mental formations, and consciousness are regarded, aniccato: as impermanent, dukkhato: as suffering, rogato: as a disease, gaṇḍato: as a tumour, sallato: as a barb, aghato: as not free from misery, ābādhato: as oppressive, parato: as alien, palokato: as easily destructible, suññato: and devoid of any entity, and anattato: not constituting a living being, but merely a natural phenomenon, samanupassati: and are contemplated and perceived as such.

The above describes the way of cultivating insight after exiting from absorption. What is contemplated is materiality, feelings, etc., as and when they occur at the moment of absorption. It is similar to how the meditators here contemplate and note, "seeing," "hearing," or, "imagining" after consciousness of what is seen, heard, or imagined. At the moment when jhānic-mind occurs, materiality on which the jhānic-mind depends, is present. It is extremely pure, refined and good. As these good sensations pervade the entire body, one would feel very comfortable. It is similar to the characteristics of the knowledge of arising and passing away (udayabayañāṇa). This materiality on which reliance is made and material elements or sense-objects that have taken place by virtue of absorption are "yadeva rūpagataṃ." Feelings, etc., that occur simultaneously in association with the jhānic-mind are "vedanāgataṃ," "saññāgataṃ," and "saṅkhāragataṃ." The jhānic-mind is "viññāṇagataṃ." This is how one who has attained absorption contemplates the jhānic-mind, etc. This resembles the way of contemplating and noting the arising consciousness as "imagining," when it occurs, by the meditators here.

How awareness and perception is gained by insight-knowledge through contemplation as has been stated is shown as "aniccato," etc., eleven characteristics in all. One endowed with deep knowledge can grasp all eleven characteristics. A person who is lacking in knowledge may know only a few. The most significant point, however, is to know the true characteristics of impermanence, suffering, and not-self. Hence, the Buddha laid emphasis on these three characteristics. If these three are truly perceived and known, the remaining eight can also be understood. For instance, paloka: easily destructible, carries the same sense as impermanence. The five characteristics that are similar to illness are all suffering: rogato: a disease, gaṇḍato: a tumour, sallato: a barb, aghato: not free from misery, ābhādato: oppressive. Parato: alien, and suññato: devoid of any entity, convey the same meaning as not-self. That is why I explained that the three characteristics of impermanence, suffering and not-self can be realised.

Impermanence and Contemplation of Impermanence

It states in the Commentary: aniccaṃ veditabbaṃ: impermanence must be understood, aniccatā veditabbā: the characteristic of impermanence must be understood, aniccānupassanā veditabbā: insight knowledge that contemplates and knows impermanence should be understood. Let us recite:

"Impermanence must be understood. The characteristic of impermanence must be understood. Insight that contemplates impermanence must be understood."

The Commentary explains further: Aniccanti khandhāpañcakaṃ: what is impermanent means the five aggregates. Please recite the following motto:-

"The five aggregates are impermanent."

These five aggregates, which are transient by nature, are the mind and matter that existed at the moment the jhānic-mind occurred. These are referred to in the Pāḷi text as "rūpagataṃ, vedanāgataṃ, etc." These are the phenomena that should be correctly and vividly known as impermanent when contemplating after exiting from absorption. It is similar to what is clearly known by the meditators with personal insight knowledge of the mental and physical phenomena at the moment of seeing, hearing, or imagining, in the course of their contemplation with awareness. The characteristic of impermanence, realised through contemplation and noting, may be explained thus:-

Hutvā: what did not exist before occurred, abhāvākāro: then suddenly disappeared and vanished, aniccalakkhaṇaṃ: this transient nature is to be noted and understood as the characteristic of impermanence. It can been expressed in the form of a motto as stated below, which may be recited:–

"Vanishing after occurring is the characteristic of impermanence."

All things are impermanent if they arise instantly followed by dissolution. For example, a house is constructed in an open field. Is it not a house that has sprung up anew where it did not exist before? Yes, it is. Is it not subjected to decay for the simple reason that one day or another, with the passage of time, it will meet with destruction? Should we say that it is everlasting or impermanent? If a thing appears and then disappears, it is undoubtedly impermanent and transitory. In the same way, one is born into this world, which is called existence. One has come into being afresh, but will one day pass away. As a living being, one is no doubt impermanent and not everlasting. It is like a flash of lightning that appears and vanishes suddenly. These are examples of the transience or the characteristic of impermanence.

A meditator who is contemplating and noting will perceive the manifestations of the sensations of touch, of thoughts and imagination, sights and sounds constantly arising and vanishing, and then appearing again followed by dissolution at every moment of noting when concentration becomes strong. This will be realised by personal insight knowledge. The meditator will become elated that everything that occurs passes away instantaneously. This is the characteristic of impermanence. When awareness occurs while contemplating that things have arisen and disappeared at once, one will come to realise that these are all impermanent. This knowledge or awareness is knowledge of contemplation of impermanence (aniccānupassanā-ñāṇa). This is knowledge through contemplation and noting and not the knowledge of reflective thought or learning.

When a meditator gains absorption on loving-kindness, he or she is developing mindfulness wishing, "May all be happy." While thus immersed, the jhānic-mind occurs wishing others to be happy. This jhānic-mind may last for a second or a few minutes. When it ceases, then normal thoughts will arise. This is called exiting from absorption. It is something like waking up from a deep sleep. If a meditator plunges into absorption with the predetermination to continue insight contemplation after exiting from absorption, the moment the jhānic-mind ceases, the contemplative mind of insight consciousness will occur. He or she distinguishes the arising consciousness of insight and the cessation of the jhānic-mind. It is not that the jhānic-mind only is known. The simultaneous arising and dissolution of the other four aggregates are also known and realised. The meditator clearly perceives and understands that everything is arising and dissolving incessantly, so it is impermanent.

Applying this method to develop insight knowledge we will develop loving-kindness. Let's recite, radiating loving-kindness, and at the same time, contemplate the characteristic of impermanence of the sense-object-the sound of our chanting:–

"May all beings be happy ...." (Repeat thrice)

Suffering and Contemplation of Suffering

Since it has been taught: "Whatever is transient is suffering (yadaniccaṃ taṃ dukkhaṃ)," the five aggregates being transient are suffering. Among these five aggregates, only painful feeling, which is one constituent of the aggregate of feelings, is suffering for being painful. The remaining four aggregates and pleasant feelings are not miserable conditions that cause distress. However, since they are transitory, they are unsatisfactory (dukkha). Also because they are likely to cause trouble and pain, they are unsatisfactory. Let's recite a motto as below:-

"The five aggregates are, in reality, suffering."

These five aggregates, being incessantly arising and dissolving, are always causing pain and suffering. These aggregates by causing stiffness, heat, etc., are often oppressive. That is why they are miserable. This nature of constant suffering and misery is to be understood as the characteristic or mark of suffering (dukkha). Let's recite a motto as follows:-

"Constant oppression caused by the arising and dissolution of the aggregates is the characteristic of suffering."

A meditator who constantly contemplates the arising and passing away of mind and matter, perceives the formation of new aggregates instantaneously followed by the dissolution of the old ones. He or she realises the cause of unbearable pain and suffering, and becomes disgusted finding them to be miserable and frightful through personal insight-knowledge. This is the genuine knowledge of the contemplation of suffering (dukkhānupassanā-ñāṇa). I have coined a motto, which may be recited as follows:-

"Awareness of suffering and misery, having seen the transient nature of arising and dissolution at the moment of contemplation and noting, is knowledge of the contemplation of suffering."

Let us now recite by developing loving-kindness as: "May all be happy" while contemplating the oppression caused by the arising and dissolution of phenomena, while developing the contemplation of suffering. Please follow the recitation:–

"May all beings be happy ...." (Repeat thrice)

Not-self and Contemplation of Not-self

What is not-self? Since it has been taught: "Whatever is suffering is not-self (yaṃ dukkhaṃ tadanattā) the five aggregates, which are suffering are not a self or a living entity. They are unmanageable and cannot be coaxed to become happy in as much as their inherent nature is suffering. Since they are unmanageable, they cannot be regarded as one's own self, so that which is not-self (anatta) is ungovernable. Let's recite a motto that embraces the said meaning.

"The five aggregates, being ungovernable, are not-self."

If they are one's own self, they should respond as one wishes. The five aggregates refuse to behave as one wishes, and comply with one's demands. They occur according to circumstances, and under unforeseen circumstances, they occur against one's will. Something good and pleasurable may occur, but it will not continue as one may wish. It immediately vanishes. Since the five aggregates occur contrary to one's own wish, and are ungovernable, they should be noted and realised as not-self. Hence, it has been stated that the characteristic of not-self is unmanageable, i.e. which does not occur according to one's own wish (avasavuttana kāro anattalakhanaṃ). Let's recite the motto as below:–

"Not occurring according to one's own wish is the characteristic of not-self."

A meditator who is continuously contemplating mind and matter will find that they incessantly appear and disappear according to the relevant circumstances against one's will. Therefore, he or she realises with insight-knowledge that they are not-self, which is ungovernable. This is the genuine knowledge of contemplation of not-self (anattānupassanā-ñāṇa). Let us recite this motto, which has been composed in the light of the above:–

"Finding it to be ungovernable and unresponsive to one's own wish while contemplating and noting, and realising it as not-self is the knowledge of contemplation of not-self."

Though one may wish to develop loving-kindness throughout the day and night, when radiating loving-kindness mentally or verbally as "May all beings be happy," it will not be possible to do so if perseverance and energetic effort are lacking. It would only be possible if there is full accomplishment of strong will, diligence, and resolution. Hence, it is something that does not occur according to one's wish. In order to follow up with an action to contemplate the nature of not-self, let us develop loving-kindness. Please follow the recitation:—

"May all beings be happy..." (Repeat thrice)

It would amount to wholesome kamma of the sensual realm (kāmāvacara kusala) if sincere contemplation of loving-kindness is done to realise the characteristics of impermanence, etc., by sincerely reciting: "May all beings be happy." The contemplation of the jhānic-mind by one who has achieved absorption is contemplating a state of mind that is highly meritorious (mahaggata-kusala). The only difference is between the nature of kāmāvacara and mahaggata kusala. However, the way of contemplating loving-kindness is identical. Hence, while contemplating the virtuous thought of loving-kindness, etc., when insight-knowledge becomes mature, the complete cessation of mind and matter (nibbāna) will be realised through the knowledge of the Noble Path. Following this path knowledge, the knowledge of fruition will be attained. If such an attainment is accomplished, one will become a Stream-winner. A person who has achieved absorption on loving-kindness who continues to contemplate and note, will attain nibbāna through the achieve the path and fruition of Once-returning and Non-returning. In most cases, Non-returning is attained. If one becomes a Non-returner one is entirely free from passionate desire (kāmarāga), and so will no longer be reborn in the sensual realms. Rebirth will take place only in the realms of form and the formless realms. It is very likely that one will be reborn in the Pure Abodes (Suddhāvāsa).

Continuation of the Second Metta Sutta

So: A person who becomes a Non-returner by contemplating the absorption on loving-kindness as impermanent, kāyassa bhedā: on the break-up of the material body, maraṇā: at death, paraṃ: after (becomes), suddhāvāsānaṃ devānaṃ: a Brahma in the Pure Abodes, sahabyataṃ: having the same status as a Brahma, upapajjati: will take rebirth. The Buddha continued: "O, monks! Ayaṃ upapatti: are reborn in these Pure Abodes, puthujjanehi: unlike the majority of ordinary individuals, asādhāraṇā: is an unrivalled attainment."

Since it has been stated as reaching the Pure Abodes, it is also necessary to attain the fourth absorption. By developing meditation on loving-kindness, only the third absorption can be attained, so one might wonder how one could reach the Pure Abodes. It may be answered that after becoming a Non-returner by contemplating the absorption on loving-kindness, the fourth absorption is achieved through meditation on equanimity (upekkhā). To achieve this is not difficult for a Non-returner — it is quite easy. Even a person who has become a Non-returner through insight contemplation without the attainment of any absorption can easily achieve the fourth absorption and reach the Pure Abodes. Hence, it should be understood that the Pure Abodes are reached after attainment of the fourth absorption through the practice of meditation on equanimity.

Practising Meditation to Gain Insight

People are generally driven by unwholesome states such as greed, anger, etc., based on the sensations arising from the six senses at every moment of seeing, hearing, smelling, tasting, touching, and knowing. This is due to not realising the true characteristics of impermanence, etc., of the natural phenomena that manifest at the moment of seeing, etc. Hence, the purpose of contemplating for insight is to prevent any opportunity for the occurrence of greed, and so on. If the true characteristics of impermanence, unsatisfactoriness, and not-self are truly known, the Dhamma that has been realised will deter mental defilements from arising. This deterrent effect that subdues defilements is the faculty of merits derived from insight meditation. The realities of mental and physical phenomena are conspicuous for only a very brief moment, as and when they occur. This is why contemplation should be made while they are in the process of arising and becoming. Only when contemplation is carried on at the moment of their arising, can the true nature of their characteristics be known and realised. I have composed a motto in this regard: "Real awareness of the phenomena can take place only when contemplation is made at the moment of their arising."

To cite an example: A flash of lightning is seen only at the moment that it occurs. Therefore, if one wishes to seeing a lightning flash, one observe it while it flashes. The brilliant light is not visible and cannot be noticed after the flash has occurred. Nor could it be seen by mere imagination before the electrical discharge produces a flash of lightning. The ultimate realities (paramattha) of mind (nāma) and matter (rūpa) are apparent only while in the process of arising. They vanish immediately after arising, and no longer exists. Before arising they are not yet in existence. So if they are contemplated before arising or after dissolution, the truth cannot be known. Only phenomena are contemplated while they are occurring, can their true nature be realised. Only after knowing the nature of phenomena, is there awareness of how it occurs and dissolves instantaneously. This is composed in a motto, which may be recited:–

"Only when it's true nature is known, the initial arising (udaya) and final dissolution (vaya) can be perceived."

"Udaya" means "arising" or "appearance." "Vaya" means "dissolution" or "disappearance." It is usually stated as "arising and dissolution." When awareness becomes sharp and active while contemplating the nature of mind and matter at every moment of their arising and dissolution, the ultimate realities of mental and physical phenomena will be clearly perceived with insight knowledge into how they begin to arise and end in dissolution. This cannot be perceived and known by merely uttering "arising and disappearing." Only when the truth is known, personal knowledge and realisation is achieved that these phenomena are truly impermanent since they vanish immediately after arising. This phenomenal occurrence is described in the form of a brief motto,which is to be recited:–

"Awareness of the nature of impermanence occurs only when arising and dissolution is perceived directly."

When impermanence is seen and realised, unsatisfactoriness, and not-self are also known. Contemplation of the nature of mind and matter with its three characteristics is genuine insight meditation. It is essential to contemplate and note continuously the arising phenomena at every moment of seeing, hearing, smelling, tasting, touching, and knowing to bring about the development of genuine insight-knowledge. Contemplating and noting in this way can be  regarded as practising insight meditation.

http://www.aimwell.org/brahmaviharadhamma.html

[Ассаджи]

Samatha-yāna and Vipassana-yāna
by L.S. Cousins

http://www.academia.edu/1417366/Samatha-yana_and_Vipassana-yana

[Ассаджи]

Из Тапусса сутты:

[1] "Then the thought occurred to me: 'If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there's the possibility that my heart would leap up at renunciation, grow confident, steadfast, & firm, seeing it as peace.'

http://www.accesstoinsight.org/tipitaka/an/an09/an09.041.than.html

Рик Хенсон задействует этот прием для предпочтительного закрепления умелого поведения по сравнению с неумелым:

"Because of your brain's built-in negativity bias, it is SO IMPORTANT to
consciously, deliberately help your brain register positive experiences.

...

These are typically places where the new positive experience is the
opposite of, the antidote to the old one. 
Like current experiences of worth replacing old feelings of shame or
inadequacy. Or current feelings of being cared about and loved replacing
old feelings of rejection, abandonment, loneliness. Or a current sense of
one's own strength replacing old feelings of weakness, smallness."   

http://media.rickhanson.net/home/files/PositiveEmotions.pdf

Жаль, конечно, что он часто скатывается в терминологию позитивной психологии, и в наукообразие, но в целом направление его упражнений вполне соответствует Учению Будды.

В переведенной на русский язык статье он дает указания о том, как закрепить "отпускание":

"Полностью откройтесь всему благу, возникающему в этом пространстве,  отдайте себя целиком и отпустите всё остальное.

Пребывайте в этом состоянии несколько минут... соединяясь с благом и открываясь ему... пребывая в нем..."

http://vnimatelnost.com/2015/03/18/letting-go-practice/

Подобные элементы можно заметить и в остальных материалах курса "Train Your Brain":

http://www.rickhanson.net/writings/articles/train-your-brain/
https://www.rickhanson.net/multimedia/audio/talks/train-your-brain/
http://www.wisebrain.org/tools/talks-and-videos/train-your-brain
http://www.wisebrain.org/tools/train-your-brain

Краткое содержание методов Рика Хенсона:
http://media.rickhanson.net/home/files/WiseBrainMethods.pdf

Буддийский курс "Нейро-бхавана":
https://www.youtube.com/playlist?list=PLzIL9K5r7KmiPLRWCR2v10w-WYl4VzPan

[Ассаджи]

Прием, который Рик Хенсон мимоходом упоминает:

"Now, continuing to be centered in feelings of worth and well-being, bring to mind
lightly something you are ashamed of."

http://media.rickhanson.net/home/files/wortharticle.pdf#page=9

похож на подход досточтимого Аюкусалы: http://dhamma.ru/forum/index.php?topic=1393.0

и на "титрацию" Питера Левина: http://dhamma.ru/forum/index.php?topic=443.msg12351#msg12351

На мой взгляд, это предельно облегченный первоначальный вариант развития саматхи и випассаны в одной связке, которое в итоговом варианте описывается так:

So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya cittaṃ abhininnāmesiṃ. So idaṃ dukkhanti yathābhūtaṃ abbhaññāsiṃ. Ayaṃ dukkhasamudayoti yathābhūtaṃ abbhaññāsiṃ. Ayaṃ dukkhanirodhoti yathābhūtaṃ abbhaññāsiṃ. Ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ: ime āsavāti yathābhūtaṃ abbhaññāsiṃ. Ayaṃ āsavasamudayoti yathābhūtaṃ abbhaññāsiṃ. Ayaṃ āsavanirodhoti yathābhūtaṃ abbhaññāsiṃ. Ayaṃ āsavanirodhagāminī paṭipadāti yathābhūtaṃ abbhaññāsiṃ.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations (āsavā). I discerned, as it had come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.'

http://www.accesstoinsight.org/tipitaka/mn/mn.004.than.html

Ведь, многократно наблюдая собранным умом возникновение ощущения (как описано в Сукха сутте и Самадхи сутте), можно достичь бесстрастия по отношению к ним, положив конец влечениям (асава), и  связанному с этим страданию.

А в методах вышеупомянутых авторов как раз отслеживается возникновение страдания.

Как описано в еще одной Самадхи сутте, и последующих за ней суттах в Сачча-самьютте, познание возникновения и прекращение страдания - не метафизическое теоретизирование, а практика в состоянии уединения и собранности ума.

Как говорится в Титтхаятанади сутте:

Vediyamānassa kho panāhaṃ bhikkhave idaṃ dukkhanti paññāpemi. Ayaṃ dukkhasamudayo'ti paññāpemi. Ayaṃ dukkhanirodho'ti paññāpemi. Ayaṃ dukkhanirodhagāminī paṭipadā'ti paññāpemi.

To one experiencing feeling I declare, 'This is stress.' I declare, 'This is the origination of stress.' I declare, 'This is the cessation of stress.' I declare, 'This is the path of practice leading to the cessation of stress.'

http://www.accesstoinsight.org/tipitaka/an/an03/an03.061.than.html

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Из Саммадиттхи сутты:

Yato kho āvuso ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya paṭighānusayaṃ paṭivinodetvā asmīti diṭṭhimānānusayaṃ samūhanitvā avijjaṃ pahāya vijjaṃ uppādetvā diṭṭheva dhamme dukkhassantaṅkaro hoti. Ettāvatāpi kho āvuso ariyasāvako sammādiṭṭhi hoti. Ujugatāssa diṭṭhi. Dhamme aveccappasādena samannāgato āgato imaṃ saddhammanti.

"Now, when a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress in this way, when — having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession 'I am'; having abandoned ignorance & given rise to clear knowing — he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view... who has arrived at this true Dhamma."

http://www.accesstoinsight.org/tipitaka/mn/mn.009.than.html

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Прием, который Рик Хенсон мимоходом упоминает:

"Now, continuing to be centered in feelings of worth and well-being, bring to mind
lightly something you are ashamed of."

http://media.rickhanson.net/home/files/wortharticle.pdf#page=9

Рик Хенсон подробно описывает этот прием как четвертый шаг "процесса HEAL", "Link positive and negative material".

Текст: http://www.wisebrain.org/media/slides/Hardwiring_Happiness_NZ_01.15.pdf#page=32

Аудио: Feeling cared about https://www.rickhanson.net/writings/books/hardwiring-happiness/

На мой взгляд, такое поглощение доминанты неумелого поведения доминантой умелого поведения может происходить как самопроизвольно при развитии саматхи, так и намеренно при развитии саматхи и випассаны в одной связке.

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Джек Корнфилд рассказывает об исцелении травмы с помощью многократного краткого касания, "вмещения" боли с опорой на просторное счастливое состояние (начиная с 4:00):

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Перевод комментария ко второй части Патисамбхидамагги:

Saddhammappakāsinī

An Annotated Translation with Special Reference to Yuganaddhavagga

THIRI NYUNT
(Ph.D Thesis)

https://www.academia.edu/16682822/Saddhammappakasini-Yuganaddhavagga

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empiriocritic_1900 пишет:

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Будда во многих местах перечисляет все пять совокупностей, и говорит, что их нужно рассматривать, как не-я, не моё. Что нужно рассматривать зависимое возникновение феноменов.

Это рассмотрение и есть развитие мудрости. Но если не понимать, как именно их рассматривать, то рассмотрение подменяется умственным рассуждением, приведением аргументов (такого вида: поскольку то и это, феномены безличны). В итоге, непосредственного видения безличности и непостоянства  феноменов, зависимого возникновения феноменов не получается.

А их нужно и можно наблюдать, наблюдать именно само их возникновение и исчезновение. Ведь как возникают ментальные феномены? Внимание, в обычном состоянии, склонно рассеиваться, блуждать, выхватывая то одно, то другое восприятие или представление, воспринимаемое и осознаваемое в шести видах контакта. То, что выхватывает внимание, распознаётся, переживается как приятное/неприятное/нейтральное. Нейтральные переживания вызывают мысленные ассоциации, приятные/неприятные - влечение/отторжение. Здесь уже возникает жажда, и внимание концентрируется на том, как жажду удовлетворить, или на страдании из-за того, что это не получается.

И всё это вполне возможно наблюдать, если сначала направить внимание на какой-нибудь "якорь", и начать отслеживать отклонения внимания от него. Замечать отвлечения внимания и возвращать его к предмету - хорошо известное, элементарное дело. Но здесь требуется чуть иное - возвращать внимание в тот момент, когда возникает реакция (мысленная ассоциация или влечение/отторжение) на распознанный и переживаемый (как приятный/неприятный/нейтральный) феномен. Внимание следует за этой реакцией - тут-то и нужно его остановить, вернуть к якорю. Затем будет новая попытка внимания отвлечься на какой-то феномен и увлечься реакцией на него. Это нужно тоже отследить и пресечь, и т.д. Так и делается видно обусловленное и безличное возникновение феноменов.

...

Если чуть более подробно:

Наблюдая и  затем пресекая (а не просто пресекая) ментальные феномены, отчётливо различаются и отбрасываются пять препятствий. Реакции влечения и отторжения - обнаруживаются  и отбрасываются. Возникающее нежелание продолжать практику - обнаруживается и тоже отбрасывается (для этого нужно просто приложить усилие, и вопреки ему продолжить наблюдение и пресечение). С другой стороны, стоить хоть чуть-чуть что-то увидеть, хоть на мгновение, ещё не очень ясно различить возникновение феномена и обусловленность феномена, может возникнуть преждевременная радость,  возбуждающая, и побуждающая прервать практику. Это тоже отбрасывается приложением усилия и продолжением наблюдения и пресечения. Время от времени может возникать сомнение - почему не видно то, или видно это? Откуда вообще эта эмоция, или эта мысль взялась? Нет ли ошибок в практике? Несмотря на это, нужно прилагать усилие и продолжать наблюдение и пресечение.

Продолжение практики приводит к ясному различению того, как и при каких условиях феномены возникают и исчезают. Этот успех рождает воодушевление и желание продолжать наблюдение.

Успешное, раз за разом, всякий раз как они возникают (пусть хоть каждые две минуты) отбрасывание препятствий рождает ощущение свободы от них. Эта свобода переживается, как радость.

В то же время, наблюдение зависимого возникновения и непостоянства феноменов само собой отстраняет эти феномены, объективирует их, переводит их в категорию "не я". Не приходится специально напоминать, что это не "я возбужден" или "я недоволен", а просто "при таких-то условиях возникло недовольство/возбуждение" - потому что сам процесс наблюдения уже задаёт именно такой угол зрения на эти феномены.  Отделенность от наблюдаемых феноменов тоже переживается как радость - именно потому что видна их обусловленность, видно их непостоянство.   

Эти две радости, соединяясь, становятся сильным переживанием, восторгом, который ощущается даже физически. А когда интенсивность восторга снижается, устанавливается ощущение блаженной ясности и лёгкости. Это состояние сохраняется в течение какого-то промежутка времени - и в этот промежуток времени отвлечений нет, внимание не блуждает, притом даже без специальных усилий.

Таким образом, при наблюдении феноменов, входящих в пять совокупностей, и отбрасывании пяти препятствий действительно начинают переживаться, начинают проявляться факторы пробуждения. Естественно, что если практика продолжается непродолжительное время, то и факторы пробуждения будут ощущаться непродолжительно, неустойчиво - но, тем не менее, будут.

Однако вне зависимости от того, сколько времени длится их переживание (пусть даже долго), факторы пробуждения являются непостоянными, и обусловленными (поскольку проявляются в зависимости от практики). То есть, их переживание - это отнюдь не ниббана, и даже не приближение к ней.

Зачем тогда такая практика нужна? От неё троякая польза.

Во-первых, ясно различая феномены, можно видеть, что именно ведет не только к неблагим поступкам и к неблагой речи, но и к неблагим ментальным состояниям (это особенно важно для людей с сильной склонностью к недоброжелательности, как, например, у меня), и, следовательно, к чему именно нужно прилагать усилия, чтобы отбрасывать это, и даже не допускать возникновения этого. Таким образом, совершенствуется нравственность.

Во-вторых, ясное видение непостоянства, безличности, зависимого возникновения феноменов убеждает в истинности Дхаммы.

В-третьих, проявления факторов пробуждения (пусть временные и обусловленные) становятся позитивными переживаниями, позитивным опытом, который побуждает продолжать практику.

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https://dharma.org.ru/board/post358168.html#358168