Aspects of Spiritual Practice in Early Yogacara (Schmithausen)
"After certain preparations (intended, among other things, to create a strong motivation) the beginner must take in (
ud-grah) the
nimitta of the main object of contemplation.
Nimitta means characteristic ; what is meant here is that the beginner must interiorize the characteristic features or the typical appearance of his object of contemplation. In the case of the contemplation of the repulsive, he may do so in a charnel-ground where he can observe dead corpses in different stages of decay. But he may also take in the
nimitta of such corpses by means of a picture or representation in wood, stone or clay, and in the case of other contemplations also from his imagination based on authoritative textual descriptions and on reflection on them.
Having taken in the
nimitta, the beginner (I shall simply call him yogi from now on) should move to a quiet place suitable for meditation. There he should first enter into a state of non-distraction (
avikṣepa) and not let himself be diverted by external impressions, digressive thoughts or unwholesome emotions. After abiding in this state for some time, the yogi should
reproduce the
nimitta of his main object of contemplation-the decaying corpse-in the form of a visualized
mental replica.
However, in the beginning this deliberately visualized mental replica is not yet clear and vivid and requires improvement. Apparently there are different methods for this. In one passage, the yogi is advised to intercalate the vizualization of a mental replica of light (
ālokanimitta) which he had taken in precisely for this purpose during the preparatory phase. Under the influence of this visualization of light, the mental image of the main object of contemplation, i.e. that of the decaying corpse, brightens up.
...
Objective appearances (
nimitta) are the object of mundane mental activities subsumed under the category of vikalpa. The concept of vikalpa tends to imply an element of dispersion and inadequateness. This is confirmed by its being expressly contrasted with correct knowledge (
samyagjnana), which is essentially the experience of undiversified True Reality (
tathata). Moreover, objective appearances are stated to arise both from [other] objective appearances and from mundane mental activities (
vikalpa), just as vikalpas arise from [other] vikalpas as well as from objective appearances.
...
Let us now turn to the question of how the yogi attains direct insight into True Reality according to the VinSg passages. It is in connection with this preparatory phase that they mention mental images (
pratibimba) produced in contemplative concentration. The yogi should deliberately produce, in his contemplative concentration, mental images of the main categories of appearances and thereby supersede, or substitute the ordinary appearances. In contrast to the firmly rooted, resistant ordinary appearances, the deliberately produced mental images can be dissolved at will, and this is precisely what the yogi is expected to do. The process is compared to the driving out of a big wedge by means of a small wedge, which in its turn is removed easily. When the yogi thus dissolves the mental images which he has substituted for the ordinary appearances, no appearances remain and True Reality free from all appearances manifests itself.
This practice presumably requires an intense training. Precluding the re-emergence of the ordinary appearances can be achieved only if the concentration is sufficiently deep and if the mental images have been perfected to the extent of being as vivid as the ordinary appearances."
http://docslide.us/documents/lambert-schmithausen-aspects-of-spiritual-practice-in-early-yogacara.htmlhttps://www.scribd.com/doc/255464067/Aspects-of-Spiritual-Practice-in-Early-Yogacarahttp://ci.nii.ac.jp/els/110006483150.pdf?id=ART0008508452&type=pdf&lang=jp&host=cinii&order_no=&ppv_type=0&lang_sw=&no=1475428567&cp=Это перекликается с Поттхапада суттой:
"Когда он видит себя отказавшимся от этих пяти преград, в нем рождается удовлетворенность, у удовлетворенного рождается радость, от радости в сердце успокаивается тело, успокоившиеся телом ощущает счастье, счастливый сосредоточен в мыслях. Освободившись от чувственных удовольствий, освободившись от нехороших свойств, он достигает первой ступени созерцания, – связанной с устремленным рассудком и углубленным рассуждением, рожденной уединенностью, дарующей радость и счастье – и пребывает в ней. Уничтожается его прежнее сознание чувственных удовольствий. В это время в нем возникает подлинное, утонченное сознание радости и счастья, рожденного уединенностью, и с этого времени он становится подлинно и утонченно сознающим радость и счастье, рожденное уединенностью. Так, благодаря упражнению, а возникают одни состояния сознания, благодаря упражнению, уничтожаются другие состояния сознания. Таково упражнение, – сказал Блаженный."
http://dhamma.ru/canon/dn/dn09.htm33.(61) Tassime pañca nīvaraṇe pahīṇe attani samanupassato pāmojjaṃ jāyati. Pamuditassa pīti jāyati. Pītimanassa kāyo passambhati. Passaddhakāyo sukhaṃ vedeti. Sukhino cittaṃ samādhiyati.
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Tassa yā purimā kāmasaññā sā nirujjhati. Vivekajapītisukhasukhumasaccasaññā tasmiṃ samaye hoti. Vivekajapītisukhasukhumasaccasaññī yeva tasmiṃ samaye hoti. Evampi sikkhā ekā saññā uppajjati. Sikkhā ekā saññā nirujjhati. 'Ayaṃ sikkhā'ti bhagavā avoca.
"Seeing that these five hindrances have been abandoned within him, he becomes glad. Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.
"Quite withdrawn from sensual pleasures, withdrawn from unskillful mental qualities, the monk enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. His earlier perception of sensuality ceases, and on that occasion there is a perception of a refined truth of rapture & pleasure born of seclusion. On that occasion he is one who is percipient of a refined truth of rapture & pleasure born of seclusion. And thus it is that with training one perception arises and with training another perception ceases.
http://www.accesstoinsight.org/tipitaka/dn/dn.09.0.than.html