Джаярава приводит некоторые вариации этой практики:
Variations A similar passage is referred to as
saṃvarapadhāna 'striving for restraint' (DN iii.225), and
vaṇaṃ paṭicchādetā 'dressing a wound' (MN i.122, AN v.538) or
uttariṃ karaṇīyaṃ 'the highest obligation' (MN i.273). Another minor variation (DN iii.269, 291, AN ii.198-9, iii.279, v.30, cf. DN iii.244) puts the above more simply:
Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno.
Here, friend, a bhikkhu, seeing form with his eye he is not elated or despondent, he dwells stoical, mindful and attentive.
An important variation for understanding the Buddhist account of suffering and liberation occurs at MN i.266:
So cakkhunā rūpaṃ disvā piyarūpe rūpe sārajjati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyasati ca viharati parittacetaso.
Seeing a form with the eye they are attracted to a pleasing type of form and averse to an unpleasing type of form, they dwell without establishing mindfulness of the body and with an unprotected mind (parittacetaso)
Unsurprisingly this failure to protect the mind sets off a chain reaction which is can be seen as a subset of the twelve
nidāna (or the
nidānas could be an expansion of this list). And thus they give rise to all the different kinds of disappointment, discontent and suffering (
kevalassa dukkhakkhandhassa samudayo). In some passages (SN iv.119, SN iv.184, iv.189, iv.198) the verb
sārajjati is replaced by
adhimuccati 'drawn to'. In these passages the contrast is between having guarded doors (
guttadvāra) and unguarded (
aguttadvāra).
At (MN iii.216, iii.239; AN i.176) the phrase is part of a very differently worded teaching, but still seems to aim at the same approach. The
Saḷāyatana-vibhanga Sutta appears to be influenced by Abhidhamma categories of dhammas. It revolves around the idea of
manopavicāra 'mental exploration' which Buddhaghosa relates to applied and sustained thought (
vitakkavicārā MNA v.20). In the Theravāda
Abhidhamma there are 18 kinds of
manopavicāra which are based on the 18
dhātus.*
* the 18 dhātus are the six sense objects or external bases (cha bāhirāni āyatanāni); the six sense faculties (indriya) or internal bases (cha ajjhattikāni āyatanāni), and the classes of cognition (cha viññāṇakāyā).The procedure is like this:
Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati, domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ upavicarati.
Seeing a form with the eye they investigate (upavicarati) a form which is a source of misery, or investigate a form which is a source of elation, or investigate a form which is a source of equanimity.
This sutta makes some distinctions. For example there is a contrast at MN iii.219 which asks about the six kinds of equanimity associated with household life. Here a householder having seen form with the eye
uppajjati upekkhā bālassa mūḷhassa puthujjanassa... "He gives rise to the equanimity of the foolish infatuated hoi polloi, etc.". This kind of equanimity is of a lesser kind, because it
dhammaṃ sā nātivattati "It does not transcend the dhamma." Dhamma here probably means "mental-object", which is how Ñāṇamoḷi & Bodhi translate it. The sutta continues to outline a complex system of practice.
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