isго мира, или любых других земных сфер. The practitioner is completely free from the entire earthly realm. He is completely free from all earthly knowledge and inclinations. Around him there are all those objects that can be seen, heard, smelled or felt, but he is completely unaware of them. His posture is firm. If the bliss of knowledge of the fetus comes when he is sitting, then his sitting posture remains as stable as before, without bending or sagging. But when the fruition-knowing process comes to an end, there immediately arises in him the awareness of thoughts relating to the cessation of constructions or objects of seeing, hearing, etc. Then ordinary contemplation or a cheerful feeling of contemplation returns. At first, the constructions seem rough to him, and the tracking lacks energy. But for practitioners with strong direct knowledge, contemplation goes just as smoothly as usual. A small warning can be made here. The meditator needs to make a decision in advance about the rapid entry into fruition knowledge and about its duration. He should not pay attention to the decision when he began to track the bodily and mental processes. Until vision-as-is has matured, as long as he is successfully tracking constructs, he may experience goosebumps, yawning, trembling, and sobbing, and lose the pace of contemplation. As the acts of tracking gain momentum, he may anticipate the target and thereby lose control of his contemplation. But he must not think of anything other than his own contemplation, and if he involuntarily thinks so, he must trace the extraneous thought. Some reach knowledge of the fruition after losing the pace of their tracking several times before. If the concentration is weak, then the entry into fruition knowledge is slow, and when it comes, it does not last long. На this isм заканчивается описание процесса знания плодa.

revision

Some meditators go through the stages of knowing the horror of existence, nothingness, disgust, desire for liberation without having a clear idea of ​​them. Поthis isму тот, кто желает пересмотреть эти стадии, должен в течении определенного периода времени пересматривать каждую из них. For example, for half an hour or an hour, one should pay attention only to the arising and disappearing of objects, deciding on the knowledge of arising and disappearing. Во время this isго периода знание возникновения и исчезновения остается неизменным, и не происходит дальнейшего продвижения видения-как-есть. Но когда this isт период истекает, само собой возникает knowledge of dissolution. If it does not arise by itself, then one must direct attention to dissolution, deciding that the knowledge of dissolution will remain for a certain period of time. Во время this isго периода произойдет то, что было намечено. When the appointed time is over, the next higher knowledge will automatically arise. If it has not arisen, the practitioner should aim at the knowledge of dreadfulness associated with terrifying objects. Then along with the terrifying objects will come the knowledge of the horror of existence. Then he should turn his attention to pitiful and contemptible objects, and very soon the knowledge of nothingness will arise. When the mind направлен на отвратительные объекты, появится знание отвращения. When disgust is felt with every noticing, the knowledge of disgust will come.
One should think of the next stage: knowing the desire for liberation. Охваченный страстным желанием освободиться от конструкций, он должен стремиться к соответствующему знанию, и вскоре, после некоторых усилий, this is знание придет. When the practitioner moves to the next higher stage, he experiences pain, desire to change posture, dissatisfaction worries him, but he acquires the knowledge of observation. The meditator should then direct his mind to the knowledge of equanimity. The pace of contemplation will increase, and finally the knowledge of observation will smoothly arise. In this way the practitioner will find that during the intended period of noticing, the desired knowledge arises, and after the period has elapsed, the next higher knowledge arises, like barometer readings. If the revision of the knowledge described above is still unsatisfactory, then it is necessary to repeat it until a satisfactory result. For those who meditate with ardent enthusiasm, progress is so rapid that they can reach, in a few moments, the stage of knowledge of detachment from constructs, as well as the stage of fruition knowledge. One who has brought the practice to a high level of perfection can attain knowledge of the fruit by walking or eating.

How to reach higher paths

When the meditator is fully satisfied with the results of the exercises in quickly attaining knowledge of the fruition of the first path, and also in remaining in it for a long time, he should set his sights on attaining the higher path. Then he should long for the following, определив конкретный период своих стараний: "Во время this isго периода я не хочу переживать знание плодa. Пусть не будет возвращения this isго знания! Пусть я достигну более высокого пути, пути, которого я еще не достиг! Пусть я достигну this isй цели!" With such a passionate desire, he must, as usual, monitor the bodily and mental processes. Atнятие решения о конкретном периоде имеет то преимущество, что при желании можно легко достичь знания плода уже достигнутого пути. If such a time limit is set and the practitioner continually strives to attain the higher path, then it is no longer possible to attain knowledge of the fruition of the lower path again. In such a case, if the practitioner finds that he cannot yet reach the higher path, nor return to the knowledge of the fruition of the lower path, he is troubled by feelings of dissatisfaction and frustration. Отказ от желания снова достичь уже приобретенное знание плода дает то преимущество, что в течение определенного времени this is знание не достигается, и если видение-как-есть достигло зрелости, то практикующий может достичь более высокого пути. If the desire is not completely abandoned, then the previous knowledge of the fruit may come again. Поthis isму нужно на определенный период полностью отказаться от this isго желания. When the practitioner begins contemplation with the aim of reaching a higher path, then the development of seeing-as-is will begin with the knowledge of arising and passing away. Then the development of seeing-as-is is not like the progress one makes in reciting the knowledge of the fruition, but coincides with the progress in practicing contemplation on the lower path. Brilliant sources of light or forms may appear, as in the case of the previous stage of knowledge of arising and passing away. The practitioner may experience pain. There is a distinct emergence and cessation of bodily and mental processes. Хотя при contemplation с целью повторения знания плода "знание беспристрастия по отношению к конструкциям" достигается довольно скоро, теперь, если видение-как-есть не достигло зрелости, придется долго оставаться на стадиях более низких знаний. Однако медитирующий уже не встретится с такими трудностями, как при contemplation на более низком пути. It is quite possible that in a day he will achieve, one by one, all knowledge, up to "knowledge of impartiality in relation to constructions". The mental process of knowledge becomes much clearer, more distinct and wider. Experiences of horror, insignificance, disgust, desire to be freed from the troubles of earthly spheres, become much sharper. Although it was previously possible to achieve knowledge of the fruit four or five times an hour, now, if the vision"as-is" is not yet ripe for the higher path, then "knowledge of equanimity towards constructions" continues. It can last from one day to several months or years. When seeing-as-is reaches maturity and there is a distinct tracking of structures, осуществляется прекращение конструкций, с достижением более высокого пути и плодa. Затем к медитирующему приходит "знание пересмотра". Потом он возвращается на стадию "знания возникновения и исчезновения" с очень ясными психическими процессами. На this isм заканчивается описание продвижения видения-как-есть, ведущего to the attainment of "saka-dagami magga", the path of once returning.
Again, if the practitioner longs to reach the third path, "anagami magga", he must again decide on a certain period during which he completely renounces the desire to return to the knowledge of the fruition of the previous path. Тогда он принимает такое решение: "Пусть придет только то развитие видения-как-есть, которое относится к более высокому пути. Пусть я достигну this isго более высокого пути и плода". And he should begin to contemplate the body and mind as usual. He starts with "knowledge of arising and passing away", but soon he reaches higher knowledge after another, up to "knowledge of impartiality towards constructions". If the vision-as-is has not yet matured, then the knowledge of equanimity will continue. When vision-as-is matures, it reaches the cessation of constructions, and with it the knowledge of the third path and fruition. На this isм заканчивается описание достижения третьего пути и плода, "анагами", или не возвращающегося.
One who aspires to the fourth to the fourth and last path and fruition, namely the arhatship (arahatta magga phala), must determine the period of time and give up any desire to again attain the knowledge of the fruition of the third path. Then he should begin, as usual, to contemplate the bodily and mental processes. This is the only way, as the Satipatthana Sutta says. He will start with "knowledge of arising and passing away", and soon "knowledge of impartiality in relation to constructions" will be achieved. If the vision-as-is is not yet mature, then the knowledge of equanimity will last. When it matures, the meditator achieves the cessation of constructions along with the realization of the path and the fruit of arhatship (winner) (arahatta magga phala).
In the previous paragraphs, the statement that the development of seeing-as-is will culminate in the realization of the knowledge of the paths and fruits (magga phala-nyana) refers