In This Very Life_Liberation Teachings of the Buddha by Sayadaw U. Pandita & Kate Wheeler
Author:Sayadaw U. Pandita & Kate Wheeler [Pandita, Sayadaw U. & Wheeler, Kate]
Language: eng
Format: epub
Tags: Spirituality, Religion, Psychology
ISBN: 9780861713110
Google: s34zcQbovDsC
Amazon: 0861713117
Goodreads: 750063
Publisher: Simon and Schuster
Published: 1992-01-25T00:00:00+00:00
CONCENTRATION: THE SIXTH FACTOR
Concentration is that factor of mind that lands on the object of observation, that pricks into it, penetrates into it, and stays there. The PÄli word for it is samÄdhi.
Nonagitation
The characteristic of samÄdhi is nondispersal, nondissipation, nonscatteredness. This means that the mind sticks with the object of observation, sinks into it, and remains still and calm, right there.
Fixed Concentration and Moving Concentration
There are two types of samÄdhi. One is continuous samÄdhi, which is the concentration gained while meditating on a single object. This is the type of concentration gained in pure tranquility meditation, where the one requirement is for the mind to stay put on one object to the total exclusion of all other objects. Those who follow the path of continuous concentration are able to experience it especially when they gain absorption into the jhÄnas.
VipassanÄ practice, however, is aimed toward the development of wisdom and the completion of the various stages of insight. Insight, of course, refers to basic intuitive understandings such as the distinction between mind and matter, the intuitive comprehension of their interrelationship by virtue of cause and effect, and the direct perception of the impermanence, unsatisfactoriness, and selflessness of all physical and mental phenomena. These are basic insights, and there are others that one must traverse before attaining the path and fruition consciousness, which have nibbÄna, or the cessation of all suffering, as their object.
In vipassanÄ practice, the field of awareness of objects is crucially important. The field of vipassanÄ objects are mental and physical phenomena, those things that are directly perceptible without resorting to the thinking process. In other words, as we practice vipassanÄ we observe many different objects, with the goal of gaining insight into their nature. Momentary concentration, the second type, is most important in vipassanÄ practice. VipassanÄ objects are arising and passing away all the time, and momentary concentration arises in each moment with each object. In spite of its momentary nature, such samÄdhi can arise from moment to moment without breaks in between. If it does so, momentary concentration shares with continuous concentration the power to tranquilize the mind and keep the kilesas at bay.
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