Типы личности и виды практики для них credit

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Ассаджи

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Re: Типы личности и виды практики для них
« Ответ #20 : 24 Ноябрь 2009 07:38 »

Это описано во второй половине шестой главы:

http://www.archive.org/details/ArahantUpatossa-Vimuttimagga-PathOfFreedom.pdf
« Последнее редактирование: 13 Июнь 2011 08:51 от Ассаджи »
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живущий

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Re: Типы личности и виды практики для них
« Ответ #21 : 13 Июнь 2011 06:55 »

Ассаджи, а где можно прочитать про конкретное описание типов личности? Эти ссылки ведут на страницы, которые написаны на Пали? Я его пока не знаю. А на английском что-то есть? Или русском.
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Ассаджи

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Re: Типы личности и виды практики для них
« Ответ #22 : 13 Июнь 2011 08:54 »

Об этом можно прочитать в шестой главе Вимуттимагги. А в седьмой главе - о рекомендуемых практиках.

http://www.archive.org/details/ArahantUpatossa-Vimuttimagga-PathOfFreedom.pdf
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Zheka

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Re: Типы личности и виды практики для них
« Ответ #23 : 17 Март 2012 17:10 »

 Типу, для которого характерно раздражение, не следует заниматься "асубха-сання". Это ему противопоказано.

Почему?
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Leopardik

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Re: Типы личности и виды практики для них
« Ответ #24 : 17 Март 2012 19:22 »

Типу, для которого характерно раздражение, не следует заниматься "асубха-сання". Это ему противопоказано.
Почему?
Могу предположить что так. Если человек склонен к гневу, то размышление о неприятных сторонах человеческого  тела может вызвать у него нехорошие мысли о людях вообще и проявления гнева еще усилятся.
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Ассаджи

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Re: Типы личности и виды практики для них
« Ответ #25 : 17 Март 2012 19:28 »

Типу, для которого характерно раздражение, не следует заниматься "асубха-сання". Это ему противопоказано.

Почему?

Это объясняется так:

A walker in hate should not practise the ten perceptions of putrescence, because of the arising of resentment-perception. A walker in hate is not good at appreciating it and is comparable to a man with a bilious ailment partaking of hot drinks and food which are harmful to him.

http://dhamma.ru/forum/index.php?topic=435.msg6658#msg6658

Речь идет о "кладбищенских созерцаниях". Практика этих созерцаний вызовет у такого типа личности распознавание раздражения (патигха-сання).

Созерцание тридцати двух частей тела, видимо, все же допустимо для такого типа.

Из Титтхия сутты:

Ko panāvuso hetu ko paccayo, yena anuppanno vā doso uppajjati, uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī'ti? Paṭighanimittantissa vacanīyaṃ.
 
Tassa paṭighanimittaṃ ayoniso manasikaroto anuppanno ceva doso uppajjati, uppanno ca doso bhiyyobhāvāya vepullāya saṃvattati. Ayaṃ kho āvuso hetu, ayaṃ paccayo, yena anuppanno vā doso uppajjati, uppanno vā doso bhiyyobhāvāya vepullāya saṃvattatī'ti.

"[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...'

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

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Re: Типы личности и виды практики для них
« Ответ #26 : 18 Март 2012 06:18 »

Типу, для которого характерно раздражение, не следует заниматься "асубха-сання". Это ему противопоказано.
Почему?
Могу предположить что так. Если человек склонен к гневу, то размышление о неприятных сторонах человеческого  тела может вызвать у него нехорошие мысли о людях вообще и проявления гнева еще усилятся.
Да, но беда не приходит одна :) Можно быть раздражительным и страстным.
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Zheka

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Re: Типы личности и виды практики для них
« Ответ #27 : 18 Март 2012 06:42 »

Ассаджи, где читать про цветные касины? Спасибо
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Ассаджи

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Re: Типы личности и виды практики для них
« Ответ #28 : 18 Март 2012 08:10 »

Ассаджи, где читать про цветные касины?

В Вимуттимагге. См. также:
http://dhamma.ru/forum/index.php?topic=627.0
http://dhamma.ru/lib/colours.htm

В связи с тем, что при такой практике легко забыть об осознавании тела, чувств и состояния ума, она не так безопасна, как памятование о дыхании с касиной воздуха. Поэтому я не рекомендовал бы ей заниматься без хорошего учителя.
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Zheka

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Re: Типы личности и виды практики для них
« Ответ #29 : 18 Март 2012 15:06 »

Ассаджи, где читать про цветные касины?

В Вимуттимагге. См. также:
http://dhamma.ru/forum/index.php?topic=627.0
http://dhamma.ru/lib/colours.htm

В связи с тем, что при такой практике легко забыть об осознавании тела, чувств и состояния ума, она не так безопасна, как памятование о дыхании с касиной воздуха. Поэтому я не рекомендовал бы ей заниматься без хорошего учителя.
Согласна.
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Dhammanu

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Re: Типы личности и виды практики для них
« Ответ #30 : 22 Март 2012 09:10 »

Ну как я понял из Виссудхимагги (и других текстов), что касины 4-х элементов и света (например), можно развивать после достижения джхан для обретения сверхестественных способностей. А вот что дают касины цветные, я не совсем понял. Всмысле способности какие то странные, вроде как смена светофильтра. Но опять же, - зачем!?
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Ассаджи

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Re: Типы личности и виды практики для них
« Ответ #31 : 22 Март 2012 10:00 »

Это примерно как утюгом гладить помятую простыню.
Неважно, на каком столе это делать, лишь бы он был достаточно большой и ровный.

Так и цвета, стихии и т.п. служат большой и ровной опорой для того, чтобы настроить на нее весь ум целиком, и таким образом расправить ум до просторного и однонастроенного состояния.
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Leopardik

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Re: Типы личности и виды практики для них
« Ответ #32 : 26 Июнь 2013 23:57 »

Важное! Каков таки мой тип личности.
Прямо сейчас размышлял, и понял. По памяти я выпишу "гнев, страсть, вера, знание, заблуждение" а что шестое - так и не вспомню. Значит как говорят психологи - Вытеснение! Глянул

Благословенный знал:
"Вот личность, для поведения которой характерна страсть;
вот личность, для поведения которой характерен  гнев;
вот личность, для поведения которой характерно заблуждение;
вот личность, для поведения которой характерно раздумывание;
вот личность, для поведения которой характерна вера;
вот личность, для поведения которой характерно знание".

Личности, для поведения которой характерна страсть, Благословенный рассказывал о [развитии распознавания] отсутствия привлекательности;
личности, для поведения которой характерен  гнев, Благословенный объяснял развитие дружелюбия;
личность, для поведения которой характерно заблуждение, Благословенный наставлял жить рядом с учителем, спрашивая объяснения, в уместное время слушая проповеди о Дхамме и ведя диалоги о Дхамме;
личности, для поведения которой характерно раздумывание, Благословенный объяснял памятование о вдохе и выдохе;
личности, для поведения которой характерна вера, Благословенный объяснял вдохновляющие перцептивные образы [сосредоточения]: совершенства Пробуждения Пробудившегося, совершенства изложения Дхаммы, совершенства поведения Сангхи, совершенства собственного поведения [практикующего];
личности, для поведения которой характерно знание, Благословенный объяснял перцептивные образы видения-как-есть: практику [развития распознавания] изменчивости, мучительности и безличности.

Как бы все сходится! Именно да, "мое первое дело". И с гневом, и с страстями я почти справляюсь, а вот склонность к постоянным и в основном пустым размышлениям - "оно мое"
И я в последние месяцы из-за бестолковых опытов по "оккультизму" стал гораздо более практичен в итоге! И перестал надеяться "понять Истину еще наконец в очередной раз Подумав"
вот писал недавно

Тема моя "О начале грамотной медитации"
Примерно месяц назад наконец освоил Расслабление и торможение потока мыслей по схеме - лечь, закрыть глаза и дышать, сосредоточив внимание на ощущениях в животе. (думаю специалисты лучше меня знают, что можно и скажем считать числа, и произносить мысленно "вдох/выдох" но у меня после долгих и малоуспешных опытов именно это неплохо пошло как мой личный метод). Это дает и успокоение, и постоянный прилив сил, раньше бестолково тратившихся на стрессы.

Также у меня лично к Очень хорошему успокоению ведет задержка дыхания.
Как бы вижу истинное чудо Уровня Выше чем если бы кто-то или даже я хоть многотонную глыбу двигал мыслью!

БУдда писал "Есть монахи, благословение праведной жизни"
Я именно (с многими но) несмотря на часть диких вещей, которые делал в своих опытах - стал именно гораздо практичнее и ум стал здравее. (хотя один раз довел себя до "голос духа", практически - уровень "мысль но не моя", детали того опыта расписывать ни к чему, сразу понял что дальше так нельзя, ибо при моей неустойчивости психики уж явно "Шурик, это не наш методо")

Вопрос по сути - что дальше можно делать?
1_ Как убедиться, что я именно "характерно раздумывание"?
2_ Если да, то что с дыханием дальше делать, раз даже дыхание НЕ ради собственно улучшения личности, а ради входа в медитативное состояние расслабления - мне помогло очень
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Ассаджи

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Re: Типы личности и виды практики для них
« Ответ #33 : 27 Июнь 2013 16:11 »

Поздравляю!
Я Вам написал свои соображения в ответе на Ваше личное сообщение.
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Ассаджи

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Test привел описание из Неттипакараны:

По Netti.

Десять оснований для омрачений (ten grounds of defilements):
Цитата: §674. Lions'-Play Guide-Line
1. Four Nutriments (āhāra) [physical nutriment, contact, choice, and consciousness (D. iii, 228)].1
2. Four Perversions (vipallāsa) [seeing beauty (in ugly), pleasure (in painful), permanence (in impermanent), and self, where there are none (in not-self) (A. ii, 52)].
3. Four Assumptions (upādāna) [sensual-desire, views, virtue-and-duty, and self-doctrine (D. iii, 230; but see §§257 and 484-7)].
4. Four Bonds (yoga) [sensual-desire, being, views, and ignorance (D. iii, 230)].
5. Four Ties (gantha) [covetousness, ill-will, misapprehension of virtueand-duty, and insistence that 'only this is true' (D. iii, 230)].
6. Four Taints (āsava) [sensual-desire, being, views, and ignorance (A. ii, 211)].
7. Four Floods (ogha) [sensual-desire, being, views, and ignorance (D. iii, 230)]
8. Four Barbs (salla) [lust, hate, conceit, and delusion (cf. Pe 245)].
9. Four Steadying-points for consciousness (thiti) [form, feeling, perception, and determinations (D. iii, 228)].
10. Four Goings on Bad Ways (agati) [through will, hate, fear, and delusion {D. iii, 228)] (cf. Pe 244).
Сгруппированы по четыре штуки неспроста:
1. В каждом из первых основ присутствует соотвесттвующая следующая основа. In the first nutriment there is the first perversion. И далее во втором - второе, и т.д. до четвертой. А in the first perversion there is the first assumption, и т.д. до девятой. Отношение указано как "in", видимо имеется ввиду "включено".
2. Для каждого: первые и вторые несовершенства танха-темперамента (tanhācarita), третьи и четвертые несовершенства диттхи-темперамента (ditthicarita).
3. В каждой четверке пункты соответствуют:
    1-2) Perversion 2 [occurs] in respect to 1.
    2-3) One steady in perversion 2 assumes (sensual desires, future being, view that has expectant relish for the roundabout, having supposed a self), this is called (sensual-desire-assumtion, being-assumption, view-assumption, self-doctrine-assumption). (Список отличается от 3.)
    3-4) He is fettered (bound) by (sensual desires, kinds of being, evil view, ignorance) through (sensual-desire-assumtion, being-assumption, view-assumption, self-doctrine-assumption), this is called bond of 4. 
    4-5) One steady in the (sensual desires, kinds of being, evil view, ignorance) ties body with 5, this is called body-tie of 5.
    5-6) His defilements thus tied taint him as underlying tendency or as [open] obession: there is taint of 6 through 5.
    6-7) When these four taints abound they are floods, so with the abundance of taints' there is abundance of floods: there is flood 7 throught taint 6.
    7-8) These four floods, accompanied by the underlying tendencies, intrude into one's inclinations till they strike one's heart and remain steady there: hence they are called 'barbs'. There is a barb of 8 with the flood of 7.
    8-9) When one's consciousness is gripped by these four barbs it shapes itself to the following four ideas, namely to form, to feeling, to perception, and to determinations. 9 is the steadying-point for consciousness passing on when consciousness has an infection of relishing through barb of 8.
    9-10) When one's consciousness is stiffened by these four steadying-points for consciousness one goes a bad way because of the following four ideas, namely because of will, because of hate, because of fear, and because of delusion. It is owing to 8 that one goas bad way through 10.
4. Для каждого из четырех соответственно: their meaning is one and only the phrasing is different.
    1) These are imperfections in a person of lusting temperament.
    2) These are imperfections in a person of hating temperament.
    3) These are imperfections in one of dull view-temperament.
    4) These are imperfections in one of intelligent view-temperament.
5. Для каждого из четырех соотвественно:
    1) и 2) come to diagnosis through the dispositionless gateway to liberation,
    3) through the void [gateway to liberation],
    4) through the signless [gateway to liberation].

Цитата: §713. Here is the outlet (cf. counterpart at §674):
1. Four Ways (§42; D. iii, 228). (the painful way with sluggish acquaintanceship, and the painful way with swift acquaintanceship, the pleasant way with sluggish acquaintanceship, and the pleasant way with swift acquaintanceship)
2. Four Foundations of Mindfulness (satipatthāna) [body, feelings, cognizance, ideas (D. iii, 221; but cf. §4 and §730)]. (state of a contemplator-of-the-body-as-a-body, contemplator-of-feelings-as-feelings, contemplator-of-cognizance-as-cognizance, contemplator-of-ideas-as-ideas).
3. Four Meditations (jhana) [1st, 2nd, 3rd, 4th (D. iii, 222)].
4. Four Abidings (vihara) [heavenly, divine, noble, imperturbable (D. iii, 220)].
5. Four Right Endeavours (sammappadhāna) [the effort to prevent the arising of unarisen unprofit, to get rid of the arisen, to arouse unarisen profit, and to increase the arisen (D. iii, 221)].
6. Four Wonderful Marvellous Ideas (acchariya-abbhutadhamma) [abandoning conceit, eliminating reliance, abandoning ignorance, pacification of being (Pe 247)].
7. Four Expressions (adhitthāna) [truth, generosity, understanding, peace (D. iii, 229)].
8. Four Ways of keeping Concentration in Being (samādhibhavānā) [will, energy, cognizance, inquiry = 4 bases for success (D. iii, 222)].
9. Four ideas dealing with pleasure [faculty-restraint, ardour, discovery, relinquishment of all essentials of existence (Pe 247)].
10. Four Measureless States (appamāna) [lovingkindness, compassion, gladness, onlooking-equanimity (D. iii, 223; Pe 247)].1
1. Для всех 10, каждое из 4х "corresponds to" другим последовательно 1-2, 2-3 и тд.
2. Для всех 10, каждое из 4х последовательно: When the (X:Nth) is kept in being, made much of, it fulfils the (X+1:Nth).
3. Четыре направления: сгруппированы соответствующие номера (все первые - первое, все вторые - второе и т.д.)
4. Соответственно, для каждой группы: their meaning is one and only the phrasing is different.
    1) These are the medicine for a person of lusting temperament (rāgacarita).
    2) These are the medicine for a person of hating temperament (dosacarita).
    3) These are the medicine for a person of dull view-temperament (manda ditthicarita).
    4) These are the medicine for a person of intelligent view-temperament (udatt(h)a ditthicarita).
5. Соответственно:
    1) и 2) are dispositionless gateway to liberation;
    3) is the void gateway to liberation;
    4) is the signless gateway to liberation.

6. Десять оснований для омрачений "opposites" десяти освобождениям, первое первому, второе второму и т.д. Это называется "The Play of Lions".
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740. The Lions are the Enlightened Ones, the Hermit Enlightened Ones, and the hearers who have destroyed lust, hate, and delusion. Their play [consists in] keeping in being, in verification, and in termination. The play is the expression of the faculties [beginning with faith (cf. §670), and] the play is the non-expression of the pervertednesses: 1 the [four] faculties [of energy, mindfulness, concentration, and understanding] are the pasture for the true object of [the faculty of] faith, the pervertednesses being the pasture for defilement.

(42) Finding outlet (темперамент, способности):
    (tanhacarita, dull): foundations of mindfulness as support with the mindfulness faculty on painful way with sluggish acquaintanceship.
    (tanhacarita, intelligent): [four] meditations as support with concentration faculty on painful way with swift acquintanceship (abhinna).
    (ditthicarita, dull): right endeavors as support with energy faculty on the way that is pleasant with sluggish acquaintanceship.
    (ditthicarita, intelligent): truths as support with understanding faculty on the way that is pleasant with swift acquaintanceship.
    (tanhacarita, both): by the way of insight heralded by quiet, to the heart-deliverance due to the fading of lust.
    (ditthicarita, both): by way of quiet heralded by insight, to the understanding-deliverance due to the fading of ignorance.
Цитировать
44. Herein, those who find the outlet (cf. §§529ff.) by the ways heralded by quiet can be brought to abandoning1 by means of the Conversion-of-Relishing Guide-Line (§§644-72), while those who find the outlet by the ways heralded by insight can be brought to abandoning by means of the Lions'-Play Guide-Line (§§673-757).

Правильное обучение: Blessed One teaches ugliness to a person of lusting temperament, teaches loving kindness to a person of hating temperament, teaches dependent-arising to a person of deluded temperament.
Неправильное обучение: for if he taught to a person of lusting temperament the heart-deliverance of loving kindness, or the pleasant way with sluggish acquaintanceship, or the pleasant way with swift acquaintanceship, or the kind of abandoning heralded by insight, the teaching could not be construed.

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    529. A person of lusting temperament finds outlet by the signless gateway to liberation, training by the training in higher cognizance, abandoning greed as a root of unprofit, not approaching contact to be felt as pleasant, diagnosing pleasant feeling, washing out the stain of lust, shaking off the dust of lust, vomiting forth the poison of lust, extinguishing the fire of lust, extracting the barb of lust, and disentangling the tangle of lust (cf. §44).
    530. A person of hating temperament finds outlet by the dispositionless gateway to liberation, training by the training in higher virtue, abandoning hate as a root of unprofit, not approaching contact to be felt as painful, diagnosing painful feeling, washing out the stain of hate, shaking off the dirt of hate, vomiting forth the poison of hate, extinguishing the fire of hate, extracting the barb of hate, and disentangling the tangle of hate.
    531. A person of deluded temperament finds outlet by the void gateway to liberation, training by the training in higher understanding, abandoning delusion as a root of unprofit, not approaching contact to be felt as neither-painful-nor-pleasant, diagnosing neither-painful-nor-pleasant feeling, washing out the stain of delusion, shaking off the dirt of delusion, vomiting forth the poison of delusion, extinguishing the fire of delusion, extracting the barb of delusion, and disentangling the tangle of delusion.
    532. Herein, the void gateway to liberation is the understanding category, the signless gateway to liberation is the concentration category, and the dispositionless gateway to liberation is the virtue category.1 When he keeps in being the three gateways to liberation, he keeps in being the three categories, and when he keeps in being the three categories he keeps in being the Noble Eightfactored Path.
    533. [91] Herein, right speech, right action, and right livelihood, are the virtue category; right effort, right mindfulness, and right concentration, are the concentration category; right view, and right intention, are the understanding category (cf. M. i, 301). 534. Herein, the virtue category and the concentration category are quiet, while the understanding category is insight.

Цитата: The Conversion of Relishing Guide-Line
    645. Creatures with ignorance for their hindrance and fettered [by craving] to ignorance, explore on the side of ignorance. They are called 'of view-temperament'. Creatures with craving as their fetter and fettered to craving, explore on the side of craving. They are called 'of craving-temperament'.
    646. [110] Those of view-temperament who have gone forth [into homelessness] outside this [dispensation] abide devoted to the pursuit of self-torment. Those of craving-temperament who have gone forth [into homelessness] outside this [dispensation] abide devoted to the pursuit of indulging sensual pleasure among sensual desires (cf. Pe 243-4).
    647. Herein what is the reason why those of view-temperament who have gone forth outside this [dispensation] abide devoted to the pursuit of self-torment, why those of craving-temperament who have gone forth outside this [dispensation] abide devoted to the pursuit of indulging sensual pleasure among sensual desires ? Outside this [dispensation] there is no definition of truth, so whence any explanation of the four truths, or any skill in quiet and insight,1 or any reaching the pleasure of peace ?
    648. With cognizance distorted through having no acquaintanceship with the pleasure of peace, they have made such pronouncements as <There is no pleasure [arrived at] through pleasure: pleasure is to be arrived at tltrough pain (suffering)> (M. i, 93), and <He who cultivates sensual desires enriches the world; he who enriches the world lays by much merit>( ). So perceiving, and with such views, aspiring to pleasure through pain, [or] perceiving merit in sensual desires, they abide devoted to the pursuit of selftorment and devoted to the pursuit of indulging sensual pleasure. Such being their acquaintanceship, they enrich only the sickness, they enrich only the boil, they enrich only the barb. Overwhelmed by the sickness, oppressed by the boil, wounded by the barb, doing their diving in and out of the hells, the animal womb, ghosts and demons, making their existence co-essential with exhilaration and depression,1 they find no medicine for the sickness, the boil, the barb.
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    652. (iii) [Again] herein, one of view-temperament approaches form as self, approaches feeling . . . perception . . . determinations . . . consciousness as self. One of craving-temperament approaches self as possessing form, or form as in self, or self as in form; or he approaches self as possessing feeling . . . possessing perception . . . possessing determinations . . . possessing consciousness, or consciousness as in self, or self as in consciousness. This is what is called the twenty-based embodiment view (cf. M. i, 300; Pe 242).

    657. (hi) Herein, those who approach form as self, who approach feeling . . . perception . . . determinations . . . consciousness as self, are called annihilationists. Those who approach self as possessing form, or form as in self, or self as in form, who approach self as possessing feeling . . . possessing perception . . . possessing determinations . . . possessing consciousness, or consciousness as in self, or self as in consciousness, are called eternalists (cf. Pe 242).

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    666. Herein, when one of view-temperament has gone forth [into homelessness] in this dispensation he becomes one who lives with continuous1 effacement, having keen regard for effacement, while when one of craving-temperament has gone forth in this dispensation he is one who lives with the training preserved, having keen regard for the training (cf. Pe 243).
    667. When one of view-temperament finds a footing in the certainty of rightness (see S. iii, 225), he is a Follower by Ideas, while when one of craving-temperament finds a footing in the certainty of rightness, he is a Follower by Faith (cf. Pe 243).
    668. One of view-temperament finds the outlet on the pleasant way with sluggish acquaintanceship and with swift acquaintanceship, and one of craving-temperament finds the outlet on the painful way with sluggish acquaintanceship and with swift acquaintanceship (cf. §42).
    669. Herein, what is the reason (cf. §647) why one of craving-temperament finds outlet on the painful way with sluggish acquaintanceship and with swift acquaintanceship ? Because sensual desires have not been given up by him. [113] When he is secluding himself from sensual desires, he relinquishes1 painfully and sluggishly gains knowledge2 of the True Idea. Now as to one of view-temperament, from the very beginning he is no seeker of sensual desires. [So] when he is secluding himself from them he relinquishes swiftly and he swiftly gains knowledge of the True Idea (cf. Pe 243).
    670. The painful way is of two kinds: with sluggish acquaintanceship and with swift acquaintanceship. And the pleasant way is of two kinds: with sluggish acquaintanceship and with swift acquaintanceship. And creatures are of two kinds: with blunt faculties and with keen faculties.1 Those with blunt faculties relinquish sluggishly and sluggishly gain knowledge of the True Idea. Those with keen faculties relinquish swiftly and swiftly gain knowledge of the True Idea (cf. Pe 243).
    671. These are the four ways. It is by these same four ways that anyone at all ever has found the outlet, or finds the outlet, or will find the outlet (cf. Pe 244).
    672. That is how Noble Ones describe a tetrad path {Pe 244) for unwise folk to cultivate, for fools to desire, for the lustful to master their lust by, the aim of which is conversion of relishing, of craving for being.

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    755. [Now although] four in this way [yet] they are three, being three [yet] they are two,1 namely one of craving-temperament and one of view-temperament (§645; cf. Pe 253-4).
 756. The corruption of these two types of persons is as follows:
    1. Craving and ignorance (S. ii, 178),
    2. consciencelessness and shamelessness (A. i, 95),
    3. unmindfulness and unawareness (A. i, 95), [127]
    4. [unreason and] unreasoned attention,1
    5. idleness and difficult admonishability,
    6. I-making and my-making (A. i, 132),
    7. faithlessness and negligence,
    8. not hearing faith's true object, and non-restraint,
    9. covetousness and ill will,
    10. hindrances and fetters (S. ii, 178; cf. Ps. i, 143),
    11. anger and spite (A. i, 95),
    12. contempt and domineering (A. i, 95),
    13. envy and avarice (A. i, 95),
    14. deceit and fraud (A. i, 95),
    15. the eternalist view and the annihilationist view (cf. S. iv, 400-1; cf. Pe 254).
 757. The cleansing of these two types of persons is as follows:
    1. Quiet and insight (A. i, 61),
    2. conscience and shame (A. i, 95),
    3. mindfulness and awareness (A. i, 95),
    4. [reason and] reasoned attention,1
    5. instigation of energy and easy admonishability,
    6. knowledge of the True Idea and knowledge of inferences,
    7. knowledge of exhaustion and knowledge of non-arising,
    8. faith and diligence,
    9. hearing faith's true object and restraint,
    10. uncovetousness and non-ill-will,
    11. heart-deliverance due to fading of lust and understandingdeliverance due to fading of ignorance (A. i, 61),
    12. fewness of wishes and content,
    13. unanger and unspitefulness (A. i, 96),
    14. uncontempt and undomineering (A. i, 95),
    15. abandoning of envy and abandoning of avarice (cf. A. i, 95),
    16. science and deliverance (A. i, 83),
    17. the kind of liberation whose object is determined and the kind of liberation whose object is undetermined,2
    18. the extinction element with trace left and the extinction element without trace left (Iti. 38).

947. У людей могут быть различные комбинации темпераментов включая все три вместе.

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Четыре оставления (pahāna) явно соответствуют четырем типам:
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    484. Herein, what is co-ordination of abandoning ? One who abides contemplating the body as a body abandons the perversion that there is beauty in the ugly, physical nutriment comes within his diagnosis, he is without assuming in regard to sensual-desire assuming, he is unbound in regard to the bond of sensual desire, he is dissociated in regard to the bodily tie of covetousness, he is taintless in regard to the taint of sensual desire, he has crossed over the flood of sensual desire, he is barbless as regards the barb of lust,1 form as a steadying-point for consciousness passing on2 comes within his diagnosis, his lust for the form element is abandoned, and he does not go a bad way through will.
    485. One who abides contemplating feelings as feelings abandons the perversion that there is pleasure in the painful, contact as nutriment comes within his diagnosis, he is without assuming in regard to existence-assuming,1 he is unbound in regard to the bond of existence, he is dissociated in regard to the bodily tie of ill-will, he is taintless in regard to the taint of existence, he has [84] crossed over the flood of existence, he is barbless in regard to the barb of hate, feeling as a steadying-point for consciousness passing on comes within his diagnosis, his lust for the feeling element2 is abandoned, and he does not go a bad way through hate.
    486. One who abides contemplating cognizance as cognizance abandons the perversion that there is permanence in the impermanent, consciousness as nutriment comes within his diagnosis, he is without assuming in regard to wrong-view assuming, he is unbound in regard to the bond of views, he is dissociated in regard to the bodily tie of misapprehension of virtue and duty, he is taintless in regard to the taint of views, he has crossed over the flood of views, he is barbless in regard to the barb of conceit, perception as a steadying-point for consciousness passing on comes within his diagnosis, his lust for the perception-element is abandoned, and he does not go a wrong way through fear.
    487. One who abides contemplating ideas as ideas abandons the perversion that there is self in the not-self, mind-choice as nutriment comes within his diagnosis, he is without assuming in regard to selfdoctrine assuming, he is unbound in regard to the bond of ignorance, he is dissociated in regard to the bodily tie of insistence that 'only this is the truth', he is taintless in regard to the taint of ignorance, he has crossed over the flood of ignorance, he is barbless in regard to the barb of delusion, determinations as a steadying-point for consciousness passing on comes within his diagnosis, his lust for the determinations-element is abandoned, and he does not go a bad way through delusion.
Четыре основы по отношению к скандхам:
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    494. Herein, form is the first ground for perversion, namely that there is beauty in the ugly; feeling is the second ground for perversion, namely that there is pleasure in the painful; perception and determinations are the third ground for perversion, namely that there is self in the not-self; and consciousness is the fourth ground for perversion, namely that there is permanence in the impermanent (cf. Pe 20-1).

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Для сравнения у Асанги в AS такая раскладка типов:
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  (ii) The object in view of the purification of nature is fivefold:
    (1) For those whose character is dominated by lust (bhūyorāgacarita), the object is the impurity of the body (aśubha).
    (2) For those whose character is dominated by hatred (bhūyodveṣacarita), the object is the development of compassion (karuṇabhāvanā).
    (3) For those whose character is dominated by ignorance (bhūyomohacarita), the object is meditation on conditioned production (pratītyasamutpāda) which concerns the conditioned nature (idam pratyayatā).
    (4) For those whose character is dominated by vanity and pride (madamānacarita), the object is analysis of the elements (dhātuprabheda).
    (5) For those whose character is dominated by distraction (vitarkacarita),368 the object is attention to the breath (ānāpānasmṛti).369
_______
368 Here vitarka does not mean ‘reasoning’.
369 According to Vsm there are mainly six types of natures: ragacarita, dosa-, moha-, saddhā- buddhi- and vitakkacarita. But by mixing these, some teachers arrive at fourteen types, and thus it is possible to add many other types. But there are only six main types. Some add also three other types: taṇhacarita, mānacarita and diṭṭhicarita. But taṇha and māna may be included in rāga, and diṭṭhi in moha. The Vsm says that rāgacarita is like saddācarita, dosacarita like buddhicarita and mohacarita like vittakkacarita. For details, see Vsm, p. 101 foll.
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1. What is the classification according to their character (caritaprabheda)?
It is sevenfold:
    (i) dominated by desire (rāgacarita),
    (ii) dominated by hatred (dveṣacarita),
    (iii) dominated by ignorance (mohacarita),
    (iv) dominated by pride (mānacarita),
    (v) dominated by distraction (vitarkacarita),
    (vi) normal character (balanced) (samabhāgacarita) and
    (vii) slightly passionate character (mandarajaskacarita).
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THREE PERSONS IN RELATION TO THEIR CHARACTER
    1) What is the person whose character is dominated by (i) desire (rāgacarita)? It is the person in whom desire is intense and widespread (tīvrāyatarāga). It is the same for persons whose characters are dominated by (ii) hatred (dveṣa), (iii) ignorance (moha), (iv) pride (māna) or (v) distraction (vitarka).
    2) What is the person whose character is normal or balanced (samabhāgacarita)?
    It is the one in whom the defilements are normal, balanced, natural (prakṛtisthakleśa).
    3) What is the person whose character is slightly passionate (mandarajaskacarita)?
    It is the one whose defilements are naturally tiny (tanutarakleśa).
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Test привел описание из Неттипакараны:

Цитата: §713. Here is the outlet (cf. counterpart at §674):
2. Four Foundations of Mindfulness (satipatthāna) [body, feelings, cognizance, ideas (D. iii, 221; but cf. §4 and §730)]. (state of a contemplator-of-the-body-as-a-body, contemplator-of-feelings-as-feelings, contemplator-of-cognizance-as-cognizance, contemplator-of-ideas-as-ideas).
...
4. Соответственно, для каждой группы: their meaning is one and only the phrasing is different.
    1) These are the medicine for a person of lusting temperament (rāgacarita).
    2) These are the medicine for a person of hating temperament (dosacarita).
    3) These are the medicine for a person of dull view-temperament (manda ditthicarita).
    4) These are the medicine for a person of intelligent view-temperament (udatt(h)a ditthicarita).


Из комментария к Сатипаттхана сутте:

Why did the Buddha teach just Four Arousings of Mindfulness and neither more nor less? By way of what was suitable for those capable of being trained.

In regard to the pair of the dull-witted and the keen-witted minds among tamable persons of the craving type and the theorizing type, pursuing the path of quietude [samatha] or that of insight [vipassana] in the practice of meditation, the following is stated: For the dull-witted man of craving type the Arousing of Mindfulness through the contemplation of the gross physical body is the Path to Purity; for the keen-witted of this type, the subtle subject of meditation on the feeling. And for the dull-witted man of the theorizing type the Path to Purity is the Arousing of Mindfulness through a subject not too full of distinctions, namely, consciousness [citta]; for the keen-witted of this type, the subject which teems with distinctions, namely the contemplation on things of the mind — mental objects [dhammanupassana].

For the dull-witted man, pursuing quietude, the First Arousing of Mindfulness, body-contemplation, is the Path to Purity, by reason of the feasibility of getting at the mental reflex; for the keen-witted of this type, because he does not continue to stay in the coarse, the second Arousing of Mindfulness, the contemplation on feeling, is the Path to Purity.

And for the dull-witted man pursuing the path of insight, the subject of meditation without many distinctions, the contemplation on consciousness, is the Path to Purity; and for the keen-witted of this type the contemplation on mental objects which is full of distinctions.

Or it may be said that these Four Arousings of Mindfulness are taught for casting out the illusions [vipallasa] concerning beauty, pleasure, permanence, and an ego.

The body is ugly. There are people led astray by the illusion that it is a thing of beauty. In order to show such people the ugliness of the body and to make them give up their wrong idea, the First Arousing of Mindfulness is taught.

Feeling is suffering. There are people subject to the illusion that it gives pleasure. In order to show such people the painfulness of feeling and to make them give up their wrong idea, the Second Arousing of Mindfulness is taught.

Consciousness is impermanent. There are people who, owing to an illusion, believe that it is permanent. To show them the impermanence of consciousness and to wean them of their wrong belief, the Third Arousing of Mindfulness is taught.

Mental objects are insubstantial, are soulless, and possess no entity. There are people who believe by reason of an illusion that these mental things are substantial, endowed with an abiding core, or a soul, or that they form part of a soul, an ego or some substance that abides. To convince such errant folk of the fact of the soullessness or the insubstantiality of mental things and to destroy the illusion which clouds their minds, the Fourth Arousing of Mindfulness is taught.

Drawing distinctions, it is said: Body and feeling are the cause of zest [assadassa karana]. For the rejection of that zest of body, by the dull-witted [manda] man of the craving type [tanhacarita], the seeing [dassana] of the ugly [asubha] in the body, the coarse object [olarika arammana], which is the basis of craving [tanha vatthu], is convenient. To that type of man the contemplation on corporeality, the First Arousing of Mindfulness, is the Path to Purity [Visuddhi Magga]. For the abandoning of that zest, by the keen-witted [tikha] man of the craving type, the seeing of suffering in feeling, the subtle object [sukhuma arammana], which is the basis of craving, is convenient, and for him the contemplation on feeling, the Second Arousing of Mindfulness, is the Path to Purity.

For the dull-witted man of the theorizing type [ditthi carita] it is convenient to see consciousness [citta] in the fairly simple way it is set forth in this discourse, by way of impermanence [aniccata], and by way of such divisions as mind-with-lust [saragadi vasena], in order to reject the notion of permanence [nicca sañña] in regard to consciousness. Consciousness is a special condition [visesa karana] for the wrong view due to a basic belief in permanence [niccanti abhinivesa vatthutaya ditthiya]. The contemplation on consciousness, the Third Arousing of Mindfulness, is the Path to Purity of this type of man.

For the keen-witted man of the theorizing type it is convenient to see mental objects or things [dhamma], according to the manifold way set forth in this discourse, by way of perception, sense-impression and so forth [nivaranadi vasena], in order to reject the notion of a soul [atta sañña] in regard to mental things. Mental things are special conditions for the wrong view due to a basic belief in a soul [attanti abhinivesa vatthutaya ditthiya]. For this type of man the contemplation on mental objects, the Fourth Arousing of Mindfulness, is the Path to Purity.

Consciousness and mental objects constitute the outstanding conditions of theorizing. Consciousness is such a condition because it is a decisive factor in the belief in permanence. Mental objects are such conditions because these are decisive factors in the belief in a soul.

Consciousness and mental objects are decisive factors of craving as well as of theorizing. And body and feeling are decisive factors of theorizing as well as of craving. Yet to point out that which is stronger in body and feeling, namely, craving, and that which is stronger in consciousness and mental objects, namely, theorizing, distinctions have been drawn.

Because he does not continue to stay in the coarse: The keen-witted man pursuing the path of quietude lays hold of the gross subject of meditation, but he does not stay in that. He lays hold of feeling, the subtle subject of meditation, by way of the factors of absorption [jhana] after attaining to and emerging from the absorption reached with the material body as subject.

Since the heart of the man pursuing the path of insight takes to the contemplation of subtle consciousness and mental object, these have been spoken of as the Path to Purity for the man, dull-witted or keen-witted, pursuing insight.


http://www.accesstoinsight.org/lib/authors/soma/wayof.html
« Последнее редактирование: 02 Май 2015 08:03 от Ассаджи »
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Из комментария к Сатипаттхана сутте:

Drawing distinctions, it is said: Body and feeling are the cause of zest [assadassa karana]. For the rejection of that zest of body, by the dull-witted [manda] man of the craving type [tanhacarita], the seeing [dassana] of the ugly [asubha] in the body, the coarse object [olarika arammana], which is the basis of craving [tanha vatthu], is convenient. To that type of man the contemplation on corporeality, the First Arousing of Mindfulness, is the Path to Purity [Visuddhi Magga]. For the abandoning of that zest, by the keen-witted [tikha] man of the craving type, the seeing of suffering in feeling, the subtle object [sukhuma arammana], which is the basis of craving, is convenient, and for him the contemplation on feeling, the Second Arousing of Mindfulness, is the Path to Purity.

For the dull-witted man of the theorizing type [ditthi carita] it is convenient to see consciousness [citta] in the fairly simple way it is set forth in this discourse, by way of impermanence [aniccata], and by way of such divisions as mind-with-lust [saragadi vasena], in order to reject the notion of permanence [nicca sañña] in regard to consciousness. Consciousness is a special condition [visesa karana] for the wrong view due to a basic belief in permanence [niccanti abhinivesa vatthutaya ditthiya]. The contemplation on consciousness, the Third Arousing of Mindfulness, is the Path to Purity of this type of man.

For the keen-witted man of the theorizing type it is convenient to see mental objects or things [dhamma], according to the manifold way set forth in this discourse, by way of perception, sense-impression and so forth [nivaranadi vasena], in order to reject the notion of a soul [atta sañña] in regard to mental things. Mental things are special conditions for the wrong view due to a basic belief in a soul [attanti abhinivesa vatthutaya ditthiya]. For this type of man the contemplation on mental objects, the Fourth Arousing of Mindfulness, is the Path to Purity.

Или как кратко подытожено в табличке:

People having:___________________________________________Should use for object:
1) Craving (for sense pleasures) with weak wisdom   ______________Kaya
2) Craving (for sense pleasures) with strong wisdom_____________Vedana
3) Wrong view (that mind is permanent) with weak wisdom________Citta
4) Wrong view (that body and mind are self) with strong wisdom___Dhamma

http://my.abhidhamonline.org/modules.php?op=modload&name=Sections&file=index&req=printpage&artid=7
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янея

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Подскажите, пожалуйста, где можно прочитать виды практик для психастеника? Вообще советы, что делать с таким типом характера? Ждать следующего рождения, когда буду обладать другим типом характера?
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Прежде чем присваивать себе то или иное обозначение, стоит подумать о том, каким мировосприятием это обозначение создано.

Я сам, и другие люди, называли меня разнообразными умными терминами, в том числе "психастеником", но ни к чему хорошему это не приводило. Есть классификации, в которых не предусмотрен выход, - и человек, приняв роль, должен навечно оставаться, например, "оральным" или "анальным" типом, "шизоидом" или "ананкастом", - и может разве что многие годы лечиться  у психотерапевтов. Или, как в соционике, находить "дуальный" тип, сильные стороны которого будут компенсировать собственные недостатки.

Буддийская типология в этом смысле более практична и оптимистична, - в ней подчеркивается не то, кем человек будто бы неизменно является, а то, каким образом он себя ведет (чарати). Благодаря изменению привычек поведения возможно и изменение типа.

На мой взгляд то, что психиатры называют "психастенией", человеческим языком можно назвать склонностью раздражаться, или, на буддийском языке, "доса-чарита". При таким изменении названия можно перейти от тупикового отождествления к практическому изменению привычек.
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Прочитал, что доса-чарита - Люди с сердитым, злым поведением. Постоянная злость и агрессия. Вы видели людей с такими манерами, когда много агрессии? Он не думает о женщинах, а о том, кого он может побить и обмануть сегодня. Кричать на кого? На жену, на детей. На друзей, других людей, на собак, даже на вещи. Есть люди, которые имеют такое поведение – постоянная агрессия, злость, гнев. Не могут сидеть спокойно.

Тогда у меня какой-то другой тип характера. На первом месте у меня буддхи-чарита Люди, которые любят думать. На втором витакка-чарита Люди, которые беспокоятся, чувствуют рассеянность и неуверенность.

Для медитации Анапанасати для типа буддхи-чарита:

«Вот монах уходит в безлюдную местность, под тень дерева или в пустое жилище, садится со скрещенными ногами, держит тело выпрямленным, устанавливает осознанность впереди»

Па Аук Саядо
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