vipassana - formacje

[civilmonk]

Niejaki Daniel Ingram, arahat ponoć, w swojej Mastering the Core Teachings of the Buddha (skad inąd jednej z moich ulubionych dharma books) opisuje cos co nazywa "formations", ktorych doswiadcza medytujacy w zaawansowanej vipassanie.

Czy ktos zna jakis inny opis tych formations po polsku lub ew. po angielsku?

Pozdr.
CM

[atomuse]

A jak ten niejaki Daniel Ingram opisuje cos co nazywa sie "formations", ktorych doswiadcza medytujacy w zaawansowanej vipassanie?

I "inny opis" = "inna nazwa"? Czy jak rozumiec Twoje pytanie?

[civilmonk]

A jak ten niejaki Daniel Ingram opisuje cos co nazywa sie "formations", ktorych doswiadcza medytujacy w zaawansowanej vipassanie?

I "inny opis" = "inna nazwa"? Czy jak rozumiec Twoje pytanie?

Inny opis czyli inny objasnienie tematu.

Ksiazka Ingrama jest dostepna jako eBook z jego strony za darmo. A co pisze Ingram o formacjach? Strony 207/208:

"I put off writing about formations for a long time, as they are a
conceptually difficult topic. Further, the classical definition of
formations is perhaps not so clear-cut, so I wondered about imposing
my own functional and experiential definitions on the term. However,
as the topic of formations has arisen in so many conversations recently,
I thought that it would be worth taking on despite the difficulties.
I am going to define formations as the primary experience of insight
meditation when one is solidly in the fourth vipassana jhana, the 11th
ñana, High Equanimity, whose formal title is actually Knowledge of
Equanimity Concerning Formations. For those of you who find this
206
The Progress of Insight
circular definition completely unhelpful, formations have the following
qualities when clearly experienced:
• They contain all the six sense doors in them, including thought, in a
way that does not split them up sequentially in time or positionally
in space. If you could take a 3D moving photograph that also
captured smell, taste, touch, sound, and thought, all woven into each
other seamlessly and containing a sense of flux, this would
approximate the experience of one formation. From a fourth
vipassana jhana point of view and from a very high dharma point of
view, formations are always what occur, and if they are not clearly
perceived then we experience reality the way we normally do.
• They contain not only a complete set of aspects of all six sense
doors within them, but include the perception of space (volume)
and even of time/movement within them.
• When the fourth vipassana jhana is first attained, subtle mental
sensations might again “split off” from “this side,” much as in the
way of the Knowledge of Mind and Body, but with the Three
Characteristics of phenomena and the space they are a part of being
breathtakingly clear. Until mental and physical sensations fully
synchronize on “that side,” there can be a bit of a “tri-ality,” in which
there is the sense of the observer “on this side,” and nearly the
whole of body and mind as two fluxing entities “over there.” As
mental phenomena and physical phenomena gradually integrate
with the sense of luminous space, this experientially begs the
question, “What is observing formations?” at a level that is way
beyond just talking about it. For you Khabbala correspondance fans,
these insights correspond to the the three points of Binah, the two
points of Chockmah, and finally the single point of Kether.
• Formations are so inclusive that they viscerally demonstrate what is
pointed to by the concept of “no-self” in a way that no other mode
of experiencing reality can. As formations become predominant, we
are faced first with the question of which side of the dualistic split we
are on and then with the question of what is watching what earlier
appeared to be both sides. Just keep investigating in a natural and
matter-of-fact way. Let this profound dance unfold. If you have
gotten to this point, you are extraordinarily close and need to do
very little but relax and be gently curious about your experience.
• When experienced at very high levels of concentration, formations
lose the sense that they were even formed of experiences from
distinguishable sense doors. This is hard to describe, but one might
try such nebulous phrases as, “waves of suchness,” or “primal,
undifferentiated experience.” This is largely an artifact of
experiencing formations high up in the byproducts of the fourth
vipassana jhana, i.e. the first three formless realms. This aspect of
how formations may be experienced is not necessary for the
discussions below.
It is the highly inclusive quality of formations that is the most
interesting, and leads to the most practical application of discussing
formations. It is because they are so inclusive that they are the gateway
to the Three Doors to stage 15. Fruition (see the chapter called The
Three Doors). They reveal a way out of the paradox of duality, the
maddening sense that “this” is observing/controlling/subject to/separated
from/etc. a “that.” By containing all or nearly all of the sensations
comprising one moment in a very integrated way, they contain the
necessary clarity to see through the fundamental illusions."

[atomuse]

Inny opis czyli inny objasnienie tematu.

Tutaj i tutaj.