#66 Кхеминда » 20.12.2014, 16:57
Особенностью Будды является то, что он может физическим телом пребывать в мирах Брахмы и любых других мирах (то есть не маномайя кайей)
А по поводу внетелесного опыта Па аук саядо вот что говорит:
Question 1.3Some say that while practising ān·āpāna·sati(mindfulness-ofbreathing) their soul goes out of the body. Is thattrue, or are they on the
wrong path?
Answer 1.3A concentrated mind can usually create a nimitta. When concentration is deep, strong, and powerful, then becauseof different perceptions, different nimittas appear. For example, if you want the nimitta to be
long, it will be long; if you want it to be short, it will be short; if you want
it to be round, it will be round; if you want it tobe red, it will be red. So,
various perceptions may arise while practising ān·āpāna·sati. You may perceive yourself as outside the body. It is simplya mental creation, not
because of a soul. It is not a problem. Just ignoreit, and return to being
mindful of your breath.
Only when you discern ultimate mentality-materiality (paramattha·nāma-·rūpa)internally and externally, can you solve the problem of a soul: you
will not find a soul anywhere. So, you need to break down the compactness (ghana)of mentality and materiality, and realize ultimatementality
and materiality.
Nānādhātuyo vinibbhujitvā ghanavinibbhoge kate anattalakkhaBa6 yāthāvasarasato
upa55hāti.
When compactness is broken down with the breaking down into different elements, the nonself characteristic (an·atta·lakkhaBa)in its true nature will arise.
It is because of the perception of compactness, that the perception of a
soul arises.
In the case of materiality, there are three types of compactness (ghana):
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1) Continuity compactness (santati·ghana): because materiality seems to be
one compact continuity, a continuous whole, one maythink one’s
body and limbs have actual existence. And one may think the same
self ‘migrates’ from life to life, taking differentforms. To overcome
this delusion, we need to resolve the seeming compactness of the
body. We need to see that the body comprises rūpa kalāpas that arise
and perish. That way, we see that a kalāpa has no continuity; as soon
as it arises, it perishes. There is no time for a kalāpa to go anywhere,
not from life to life, not even from second to second.
2) Synthesis compactness (samūha·ghana): because materiality seems to be
a synthetic whole, one may think the kalāpas are ultimate materiality. And one may think they are one’s self. To overcome this delusion, we need to resolve the seeming compactness ofthe individual
type of kalāpa: we need to analyse the individual type of kalāpa.
That way, we see that a kalāpa comprises elements: earth element,
water element, fire element, wind element, colour, odour, flavour, nutritive-essence, life faculty, etc. There is no synthetic whole anywhere.
3) Function compactness (kicca·ghana): because of insufficient understanding about ultimate materiality, one may think the elements rest upon
a self, like seeds and plants rest upon earth. To overcome this delusion, we need to see that each element has its own characteristic (lakkhaBa), function (rasa), manifestation (paccupa55hāna), and proximate cause
(pada55hāna): it does not depend on any external thing such as a self.
How do you break down the compactness of materiality? You must first
discern the rūpa-kalāpas (small particles). Then you must analyse the different rūpa-kalāpas, and see that they comprise different types of materiality, which are at least eight in each rūpa-kalāpa. And then you need to
analyse each type of materiality. Without doing this the perception of a
soul will not disappear.
Similarly, without breaking down the compactness ofmentality, the
perception of a soul will not disappear. For example, when your mind
wanders, you may think that the wandering mind is your soul.
There are four types of compactness in such a mental process that need
to be broken down by vipassanā knowledge:
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1) Continuity compactness (santati·ghana): because mentality seems to be
one compact continuity, a continuous whole, one maythink it is the
same ‘mind’ that cognizes objects through the eye, ear, nose, tongue,
body, and mind. And one may think it is the same self, the same
‘mind’, the same ‘pure consciousness’, etc., that ‘migrates’ from life
to life, entering different bodies. And in this life, one may think
one’s mind wanders outside the body. To overcome this delusion,
we need to resolve the seeming compactness of the mind. We need
to see that cognition takes place by way of mental processes that
arise and perish. That way, we see that the mind has no continuity;
as soon as it arises, it perishes. There is no timefor consciousness to
go anywhere, not from life to life, not even from second to second.
2) Synthesis compactness (samūha·ghana): because mentality seems to be a
synthetic whole, one may think it is pure consciousness that cognizes the object. And one may think it is one’s self. To overcome
this delusion, we need to resolve the seeming compactness of the individual type of consciousness: we need to analyse the individual
type of consciousness in each type of mental process. That way, we see that a consciousness comprises consciousness and a given number mental factors, such as feeling, perception, and volition, and application, and sustainment, or hatred, delusion, wrong view, conceit,
and scepticism, or non-greed, non-hatred, non-delusion, happiness,
mindfulness, faith and Right View. There is no synthetic whole anywhere.
3) Function compactness (kicca·ghana): because of insufficient understanding about ultimate mentality, one may think the elements rest upon a
self, like seeds and plants rest upon earth. To overcome this delusion, we need to see that each consciousness and mental factor has
its own characteristic, function, manifestation, and proximate cause:
it does not depend on any external thing such as a self.
4) Subject compactness (ārammaBa·ghana): having penetrated the previous
three compactnesses, one may think, for example, ‘Isaw ultimate
materiality and mentality’, or, ‘“the knowing self” saw ultimate materiality and mentality.’
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To overcome this delusion, we need to resolve the three types of compactness in the vipassanā mental-processes that penetrated the three types of compactness,with subsequent
vipassanā knowledge. We need to see that the mentality that is the
object of our vipassanā knowledge was also the subject of vipassanā
knowledge: it penetrated the three types of compactness of mentality
that also was a subject with an object.
And how do you break down the compactness of mentality? Take, for
example a mind-door process of access concentrationthat has the ān·āpā-na pa5ibhāga-nimittaas object.
Such a mental process has one mind-door adverting consciousness and
seven impulsion consciousnesses (javana). In the mind-door adverting consciousness moment there are twelve mental formations, and in each impulsion moment there are thirty-four mental formations.
If you break down the four types of compactness of mentality this way,
you will see only the rapid arising and perishing of consciousnesses and
their associated mental factors.
With that perception of impermanence, one can no longer think one’s
consciousness is one’s soul, because with the perception of impermanence comes the perception of non-self. As said by The Buddha, in the
‘Meghiya’sutta:
Anicca·saññino meghiya an·atta·saññā saB5hāti.
For those who have powerful vipassanā knowledge of impermanence, vipassanā
knowledge of non-self will also appear clearly.
