Перевод 'kasiṇa'

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Это согласуется с его дальнейшим пассажем, где говорится о нимитте дыхания. Там он предлагает "поиграть" с этим образом, дабы развить "силу ума". Мне вот интересно, эта сила ума будет ли влиять на стабильность концентрации, или же это нечто отличное от концентрации...

"Нимитта" в тайском буддизме - некий зрительный образ, возникший во время практики.
"Сила ума" - характерное для тайского буддизма понятие, которое трудно перевести

https://web.archive.org/web/20070821080822/http://www.watpachicago.com:80/My%20Web/Knowledge/Two%20Way_main.htm
https://web.archive.org/web/20080820001731/http://www.watpachicago.com:80/My%20Web/Knowledge/chapter_9.htm

https://web.archive.org/web/20091027093916/http://geocities.com/i4zr/dhammatip/tips5.html#A%20Short%20Moment%20of%20Upacara%20Samadhi

http://www.intlmedclub.org/Path_To_Ultimate_Wisdom/IMC_Path_To_Ultimate_Wisdom.htm

тем более что разные авторы трактуют его по-разному.

По суттам, цель практики касин - прежде всего очищение ума:

"Develop the meditation in tune with wind. For when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as when wind blows what is clean or unclean — feces, urine, saliva, pus, or blood — it is not horrified, humiliated, or disgusted by it; in the same way, when you are developing the meditation in tune with wind, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.

"Develop the meditation in tune with space. For when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind. Just as space is not established anywhere, in the same way, when you are developing the meditation in tune with space, agreeable & disagreeable sensory impressions that have arisen will not stay in charge of your mind.

http://www.accesstoinsight.org/tipitaka/mn/mn.062.than.html

[Zom]

Последние пассажы про ветер и пространство относятся не к касинам, а к медитации на элементах тела.

А про силу ума.. вероятно здесь имеется в виду сила ума для выполнения разных психических трюков. На самом деле, при практике касины и при практике анапанасати ум работает по-разному, ибо при практике касин выполняется визуализация - представление касины в уме до тех пор, пока оно не станет стабильным и чётким - при практике анапанасати такого нет. Здесь не требуется направлять ум на представление чего-то. То есть при визуализации ум "старается" и "работает", а при анапанасати - он не "старается" и не "работает", а внимательно следит.

[Ассаджи]

Последние пассажы про ветер и пространство относятся не к касинам, а к медитации на элементах тела.

Во-первых, пространство - не элемент тела.
Во-вторых, при практике касин традиционно для улавливания нимитты используется тело.
Даже в "Жизни Будды" Ашвагхоши описывается, как Алара Калама обучает Готаму созерцанию пустот тела. И в Вимуттимагге с Висуддхимаггой элементы тела используются при практике касин.

А про силу ума.. вероятно здесь имеется в виду сила ума для выполнения разных психических трюков. На самом деле, при практике касины и при практике анапанасати ум работает по-разному, ибо при практике касин выполняется визуализация - представление касины в уме до тех пор, пока оно не станет стабильным и чётким - при практике анапанасати такого нет. Здесь не требуется направлять ум на представление чего-то. То есть при визуализации ум "старается" и "работает", а при анапанасати - он не "старается" и не "работает", а внимательно следит.

Почитайте подробно описание практики касин. Я уже не говорю о том, что там нет визуализации.
Зрительный контакт - лишь один из способов улавливания нимитты. Нимитта воздуха, например, может улавливаться и через прикосновение.

[Zom]

Почитайте подробно описание практики касин. Я уже не говорю о том, что там нет визуализации.
Зрительный контакт - лишь один из способов улавливания нимитты. Нимитта воздуха, например, может улавливаться и через прикосновение.

А, скажем, желтая касина?
Идёт сосредоточение на "жёлтости". Чтобы сосредоточиться на этом, требуется визуализировать жёлтый цвет - представлять себе его в уме. А иначе как.

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А, скажем, желтая касина?
Идёт сосредоточение на "жёлтости". Чтобы сосредоточиться на этом, требуется визуализировать жёлтый цвет - представлять себе его в уме. А иначе как.

Наверное, европейские переводчики задавали себе такой же вопрос "а иначе как", когда ввели перевод "нимитты" как "reflex image" (послеобраз), возникающий при длительном неподвижном смотрении на что-либо.

http://en.wikipedia.org/wiki/Afterimage

Без практики трудно понять, о чем вообще идет речь.

Хорошее описание есть у Шэттока:
http://dhamma.ru/lib/shattock/txt06.htm

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Современная практика касин в Таиланде:

http://www.kasina.org/files/web%20content%20of%20Kasina.doc
http://www.buddhaleela.com/meditation.htm

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Фотография из Таиланда:

http://www.dhammawheel.com/viewtopic.php?f=17&t=2041&p=27442#p27392

[Zom]

Жёстко

Кстати я тоже так пробовал практиковать (по варианту Висуддимагги), не понравилось.

[Ассаджи]

Это жесткая практика, и не безопасная, как предупреждает Ачан Ли Дхаммадхаро.

В Анапанасати тоже выходишь на касину воздуха, но есть обеспечивающая устойчивость и безопасность обратная связь через тело и чувства.

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Ступени есть в списке "восьми освобождений (вимоккха)" с похожим началом:

http://www.palikanon.com/english/wtb/u_v/vimokkha.htm

Из книги досточтимого Тханиссаро Бхиккху Right Mindfulness: Memory & Ardency on the Buddhist Path:

"Possessed of form, one sees forms. This is the first emancipation.
"Not percipient of form internally, one sees forms externally. This is the second emancipation.
"One is intent only on the beautiful. This is the third emancipation."
— DN 15
http://www.accesstoinsight.org/tipitaka/dn/dn.15.0.than.html

These are not descriptions of the four jhanas, for they contain no mention of the jhana factors. Their emphasis is on what one sees, which means that they are types of meditative visionary experiences. The mere fact that they can lead to the formless attainments does not make them equivalent to the jhanas. They simply provide an alternative route to the formless attainments. In fact, the existence of this alternative route may explain why the Buddha, prior to his awakening, was able to reach the formless attainments when studying under Alara Kalama and Uddaka Ramaputta, without at the same time passing through the four jhanas. So to say that an arahant doesn't touch these emancipations with his/her body doesn't mean that he/she has not attained any of the four jhanas.

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Джеф Шац написал:


Kasiṇa means "totality". As already mentioned, the standard formula for the 10 kasiṇas is given in MN 77 Mahāsakuludāyi Sutta:

Again, Udāyin, I have proclaimed to my disciples the way to develop the ten totality spheres. One perceives the earth totality above, below, and across, undivided and immeasurable... And thereby many disciples of mine abide having reached the perfection and consummation of direct gnosis.

Terms such as totality (kasiṇa), immeasurable (appamāṇa), and expansive (mahaggatā) are used in the descriptions of various samādhis throughout the discourses to indicate the expansiveness of jhāna. MN 127 Anuruddha Sutta explains the meaning of expansive mind-liberation (mahaggatā cetovimutti) and indicates the way of development:

And what, householder, is the expansive liberation of mind? Here a monk abides resolved upon an area the size of the root of one tree, pervading it as expansive: this is called the expansive liberation of mind. Here a monk abides resolved upon an area the size of the roots of two or three trees, pervading it as expansive: this too is called the expansive liberation of mind. Here a monk abides resolved upon an area the size of one village, pervading it as expansive ... an area the size of two or three villages... an area the size of one major kingdom... an area the size of two or three major kingdoms... an area the size of the earth bounded by the ocean, pervading it as expansive: this too is called the expansive liberation of mind.

The commentary states that this is an instruction for developing the earth kasiṇa of varying sizes. It says that the expansive mind-liberation (mahaggatā cetovimutti) refers to kasiṇa jhāna:

He covers the are the size of one tree root with the whole representation (kasiṇanimitta), and he abides resolved upon that totality representation, pervading it with the expansive jhāna (mahaggatajjhāna).

And so on. In the early texts, the earth kasiṇa is also called the perception of earth. MN 121 Cūḷasuññata Sutta explains the way of developing earth-perception as a type of kasiṇa jhāna:

Now, as well as before, I remain fully in a dwelling of emptiness. Just as this palace of Migara's mother is empty of elephants, cattle, & mares, empty of gold & silver, empty of assemblies of women & men, and there is only this non-emptiness — the singleness based on the community of monks; even so, Ananda, a monk — not attending to the perception of village, not attending to the perception of human being — attends to the singleness based on the perception of wilderness. His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of wilderness.

He discerns that 'Whatever disturbances that would exist based on the perception of village are not present. Whatever disturbances that would exist based on the perception of human being are not present. There is only this modicum of disturbance: the singleness based on the perception of wilderness.' He discerns that 'This mode of perception is empty of the perception of village. This mode of perception is empty of the perception of human being. There is only this non-emptiness: the singleness based on the perception of wilderness.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Further, Ananda, the monk — not attending to the perception of human being, not attending to the perception of wilderness — attends to the singleness based on the perception of earth. His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of earth. Just as a bull's hide is stretched free from wrinkles with a hundred stakes, even so — without attending to all the ridges & hollows, the river ravines, the tracts of stumps & thorns, the craggy irregularities of this earth — he attends to the singleness based on the perception of earth. His mind takes pleasure, finds satisfaction, settles, & indulges in its perception of earth.

He discerns that 'Whatever disturbances that would exist based on the perception of human being are not present. Whatever disturbances that would exist based on the perception of wilderness are not present. There is only this modicum of disturbance: the singleness based on the perception of earth.' He discerns that 'This mode of perception is empty of the perception of human being. This mode of perception is empty of the perception of wilderness. There is only this non-emptiness: the singleness based on the perception of earth.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, & pure.

Again, the commentary states that this is an instruction for developing the earth kasiṇa.

Also, Sigālapita Theragāthā 1.18 describes skeleton-perception, which is a type of asubha jhāna:

There was an heir to the Buddha, a monk in the Bhesakala forest,
Who suffused this whole earth with skeleton-perception,
Quickly, I say, he abandoned passion for sensual pleasure.

And the brahmavihāras as types of jhāna are also described in many places, such as AN 11.17:

Then again, a monk keeps pervading the first direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with a mind imbued with loving-kindness — abundant, expansive, immeasurable, without hostility, without ill will.

As described in the vishudhimagga?

In the later strata of commentaries a distinction is made between an "unprepared, unmade" kasiṇa, such as a large plowed field, and a "prepared, made up" kasiṇa, which is the circular disk (maṇḍala), made out of soil or clay. In the Vimuttimagga (circa ~100 CE) both types of kasiṇa are described in detail. Later still, in the Visuddhimagga (circa ~500 CE), the unmade kasiṇa is briefly mentioned, but is no longer considered a suitable object for development unless one had already developed this practice in previous lives. Thus, the Visuddhimagga only describes the made up circular disk type of kasiṇa. And then due to semantic shift, the term kasiṇa began to be identified as this type of circular disk.

All the best,

Geoff

http://www.dhammawheel.com/viewtopic.php?f=43&t=8310&start=20#p130758

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Возможное упоминание касин в Махабхарате:

13   sapta yo dhāraṇāḥ kṛtsnā vāgyataḥ pratipadyate
pṛṣṭhataḥ pārśvataś cānyā yāvatyas tāḥ pradhāraṇāḥ

14   kramaśaḥ pārthivaṃ yac ca vāyavyaṃ khaṃ tathā payaḥ
jyotiṣo yat tad aiśvaryam ahaṃkārasya buddhitaḥ

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/2_epic/mbh/sas/mahabharata.htm
http://www.sacred-texts.com/hin/mbs/mbs12228.htm

14. Тех семи сосредоточий* (дхаран) достигают, сдерживая слово;
С тыла и сбоку* существует по столько же сосредоточий.
15. Постепенно (так) достигается владычество над земным, воздушным,
Пространственным, влажным и огненным, над основой личности (аханкарой) и над разумом (буддхи)*.

http://www.bolesmir.ru/index.php?content=text&name=s70&gl=moksha11&bh=1&gltxt=236

To set the mind upon one thing at a time is called Dharana. The Yogin observing proper vows and restraints, practises in all seven kinds of Dharana. There are, again, as many kinds of Dharanas arising out of these, upon subjects that are near or remote. Through these the Yogin gradually acquires mastery over Earth, Wind, Space, Water, Fire, Consciousness, and Understanding.

http://www.sacred-texts.com/hin/m12/m12b063.htm