Автор Ассаджи, 13:51 12 июня 2007
Цитата: Антон НиколаевЧто на самом деле означает это слово в Анапанасати-сутте?
ЦитироватьHow is it that (5) he trains thus 'I shall breathe in acquainted with the whole body;' (6) he trains thus 'I shall breathe out acquainted with the whole body'?[Analysis of the object]Body: there are two bodies: the mental body and the material body.What is the mental body?Feeling, perception, volition, contact, attention, and mentality are the mental body, and also what are called mind fabrications: these are the mental body.What is the material body?The four great elements and the forms derived from clinging to the four great elements, the in-breath and out-breath and the sign for anchoring [mindfulness], and also what are called body fabrications: this is the material body.How is he acquainted with these bodies? When he understands unification of mind and non-distraction through long in-breaths, his mindfulness is founded. By means of that mindfulness and that knowledge he is acquainted with those bodies. When he understands unification of mind and non-distraction through long outbreaths ... through short in-breaths ... through short out-breaths, his mindfulness is founded. By means of that mindfulness and that knowledge he is acquainted with those bodies.When he adverts [to the three trainings of higher virtue (adhisila), higher mind (adhicitta), and higher discernment (adhipanna)], he is acquainted with those bodies. When he knows, he is acquainted with those bodies. When he sees ... reviews, steadies his mind ... resolves with faith ... exerts effort ... establishes mindfulness ... concentrates mind ... When he understands with understanding ... When he directly knows what is to be directly known ... When he fully understands what is to be fully understood ... When he abandons what is to be abandoned ... When he develops what is to be developed ... When he realizes what is to be realized, he is acquainted with those bodies. That is how those bodies are experienced.
Цитировать(3) "'Experiencing the whole body, I breathe in,' thus he trains himself:" In two ways he knows the whole body, through non-confusion and through the object. Q. What is the knowledge of the whole body through non-confusion? A. A yogin practises mindfulness of respiration and develops concentration through contact accompanied by joy and bliss. Owing to the experiencing of contact accompanied by joy and bliss the whole body becomes non-confused. Q. What is the knowledge of the whole body through the object? A. The incoming breath and the outgoing breath comprise the bodily factors dwelling in one sphere. The object of respiration and the mind and the mental properties are called "body." These bodily factors are called "body." Thus should the whole body be known.
ЦитироватьSabbakayapatisamvedi Assasissami... passasissamiti sikkhati... = "Experiencing the whole body I shall breathe in... breathe out, thinking thus, he trains himself." He trains himself with the following idea: I shall breathe in making known, making clear, to myself the beginning, middle, and end of the whole body of breathings in; I shall breathe out making known, making clear, to myself the beginning, middle and end of the whole body of breathings out. And he breathes in and breathes out with consciousness associated with knowledge making known, making clear, to himself the breaths.""To one bhikkhu, indeed, in the tenuous diffused body of in- breathing or body of out-breathing only the beginning becomes clear; not the middle or the end. He is able to lay hold of only the beginning. In the middle and at the end he is troubled. To another the middle becomes clear and not the beginning or the end. To a third only the end becomes clear; the beginning and the middle do not become clear and he is able only to lay hold of the breath at the end. He is troubled at the beginning and at the middle. To a fourth even all the three stages become clear and he is able to lay hold of all; he is troubled nowhere. For pointing out that this subject of meditation should be developed after the manner of the fourth one, the Master said: Experiencing... He trains himself.""Since in the earlier way of the practice of this meditation there was nothing else to be done but just breathing in and breathing out, it is said: He thinking, I breathe in... understands... and since thereafter there should be endeavor for bringing about knowledge and so forth, it is said, Experiencing the whole body I shall breathe in."
ЦитироватьAt 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. Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ cittaṃ hoti, na mohapariyuṭṭhitaṃ cittaṃ hoti; ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vediyati, sukhino cittaṃ samādhiyati. Ayaṃ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṃ bhāveti.
Цитата: Ассаджи от 19:16 18 октября 2008Это перекликается с указаниями досточтимого Тханиссаро:"Затем позвольте своему вниманию вернуться в любое место в теле, где оно оказывается наиболее естественно успокоенным и собранным. Просто позвольте своему вниманию оставаться там, слившись с дыханием. Одновременно позвольте диапазону своего внимания расшириться, так чтобы оно наполняло все тело, как свет свечи в центре комнаты: пламя свечи находится в одном месте, но оно наполняет всю комнату. Или как паук на паутине: паук находится в одном месте, но он знает всю паутину. Постарайтесь сохранять такой широкий диапазон сознания. Вы обнаружите, что он склонен сужаться, как надувной шарик с дырочкой, поэтому все время расширяйте его диапазон, думая: "Все тело, все тело, дыхание во всем теле, от темени до кончиков пальцев". Представляйте, как дыхательная энергия входит и выходит из тела через все поры. Обратите особое внимание на то, чтобы как можно дольше сохранять это сосредоточенное, расширенное осознание. Больше сейчас ни о чем не нужно думать, никуда не надо идти, ничего не надо делать. Просто сохраняйте это сосредоточенное расширенное осознание настоящего... "http://dhamma.ru/lib/authors/thanissaro/guided.htm
Цитата: Ассаджи от 10:54 16 мая 2009"Dhyānasamādhi Sūtra instructs that awareness should be developed in the following way:念諸息遍身, 亦念息出入, 悉觀身中諸出息入息, 覺知遍至身中乃至足指遍諸毛孔, 如水入沙, 息出覺知從足至髮遍諸毛孔亦, 如水入沙.Mindfulness [during] all breaths pervades the body, [while] being as well mindful of the out- and in-breaths. Completely contemplating the inside of the body [during] all out-breaths and in-breaths, awareness pervades and reaches inside the body up to the toes and the fingers and pervades every pore [on the surface of the body], just like water entering sand, aware from the feet to the hair [while] breathing out [and in], pervading every pore as well, just like water entering sand."
Цитата: Ассаджи от 13:51 12 июня 2007SabbakayappatisamvediЦитата: Антон НиколаевЧто на самом деле означает это слово в Анапанасати-сутте?
Цитировать141. MA [Majjhima Nikāya Aṭṭhakathā] explains 'experiencing the whole body' (sabbakāya-paṭisaṃvedī) as signifying that the meditator becomes aware of each in-breath and out-breath through its three phases of beginning, middle, and end. In the first edition I followed this explanation and added in brackets 'of breath' after 'the whole body.' In retrospect, however, this interpretation seems forced, and I now prefer to take the phrase quite literally. It is also difficult to see how paṭisaṃvedī could mean 'is aware of,' as it is based on a verb meaning 'to experience.'
Цитировать"I used to think that the commentary was completely correct on this, but then it struck me to just focus on the Pāli words sabbakāya, which simply means 'whole body,' and also the word that comes after that, paṭisaṃvedī. Now the word paṭisaṃvedī has the sense of 'experiencing' rather than the sense of awareness or knowing. It's more akin to what you might call the feeling aspect of experience than to the knowing aspect of experience. In fact, the root of this word is related to the word vedanā which means feeling. And so what seems to me to be taking place here is that while breathing in and breathing out one's awareness (or range of experience) is now expanding to the point that it can encompass the whole body and take in the whole body while one's attention is still fixed at this particular point at the nostrils where one feels the breath most distinctly coming in and going out. "And I think this can be related to one's experience in the jhānas in that it might be suggesting a stage in the development of mindfulness of breathing either approaching close to the jhāna or within the jhāna itself. I find some support for this if one takes a look at the Mahā-Assapura Sutta, which gives a standard way of explaining the four jhānas. The text describes a monk who has abandoned the five hindrances and who 'enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. He makes the rapture and pleasure born of seclusion drench, steep, fill, and pervade this body, so that there is no part of his whole body...' (it uses the expression sabbakāya), '... unpervaded by the rapture and pleasure born of seclusion.' And then the text goes on to use the simile of the barber or barber's apprentice who prepares a ball of bathing powder or shaving powder in a metal basin, sprinkles it with water, and then mixes it so that the water entirely pervades the soap powder inside and out. We get a similar simile in each of the next three paragraphs. Each paragraph includes the expression of the 'whole body' being completely pervaded by the qualities within each particular jhānic attainment. "Coming back to the Ānāpānasati Sutta, I don't think this sentence necessarily indicates that the meditator has already reached the jhāna, but it seems to indicate what I would call a widening or expanding of the range of experience so that as the pīti and sukha — the rapture and happiness, the joy and happiness — are building up along with the development of concentration, they're now experienced as pervading the whole body. And so with attention still focused at the nostrils, or around the nostrils, he's experiencing that joy and happiness extending through the whole body."Majjhima Nikāya Lectures: A Systematic Study of the Majjhima Nikāya 'Exploring the Word of the Buddha,' Lecture On MN 118: Ānāpānasati Sutta
ЦитироватьThe commentaries insist that 'body' here means the breath, but this is unlikely in this context, for the next step — without further explanation — refers to the breath as 'bodily fabrication.' If the Buddha were using two different terms to refer to the breath in such close proximity, he would have been careful to signal that he was redefining his terms (as he does below, when explaining that the first four steps in breath meditation correspond to the practice of focusing on the body in and of itself as a frame of reference). The step of breathing in and out sensitive to the entire body relates to the many similes in the suttas depicting jhāna as a state of whole-body awareness (see MN 119).