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sammavayamo in detail


saṃvarasuttaṃ n (AN 4.14)


♦ 14. “cattārimāni, bhikkhave, padhānāni. katamāni cattāri? saṃvarappadhānaṃ, pahānappadhānaṃ, bhāvanāppadhānaṃ, anurakkhaṇāppadhānaṃ. katamañca, bhikkhave, saṃvarappadhānaṃ? idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. sotena saddaṃ sutvā... ghānena gandhaṃ ghāyitvā... jivhāya rasaṃ sāyitvā... kāyena phoṭṭhabbaṃ phusitvā... manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.

♦ “katamañca, bhikkhave, pahānappadhānaṃ? idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ ... pe ... uppannaṃ vihiṃsāvitakkaṃ ... pe ... uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. idaṃ vuccati, bhikkhave, pahānappadhānaṃ.

(from dpr, cst4)
♦ “katamañca, bhikkhave, bhāvanāppadhānaṃ? idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti... vīriyasambojjhaṅgaṃ bhāveti... pītisambojjhaṅgaṃ bhāveti... passaddhisambojjhaṅgaṃ bhāveti... samādhisambojjhaṅgaṃ bhāveti... upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.

♦ “katamañca, bhikkhave, anurakkhaṇāppadhānaṃ? idha, bhikkhave, bhikkhu uppannaṃ bhaddakaṃ samādhinimittaṃ anurakkhati aṭṭhikasaññaṃ puḷavakasaññaṃ vinīlakasaññaṃ vicchiddakasaññaṃ uddhumātakasaññaṃ. idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ. imāni kho, bhikkhave, cattāri padhānānī”ti.

♦ “saṃvaro ca pahānañca, bhāvanā anurakkhaṇā.

♦ ete padhānā cattāro, desitādiccabandhunā.

♦ yehi bhikkhu idhātāpī, khayaṃ dukkhassa pāpuṇe”ti. catutthaṃ.

english from

http://www.metta.lk/tipitaka/2Sutta-Pit ... ggo-e.html
002.04. Bhikkhus, these four are the endeavours. What four?

Endeavour, to restrain, to dispel, to develop and the endeavour to protect.

Bhikkhus, what is the endeavour to restrain?

Here, bhikkhus, the bhikkhu seeing a form does not take the sign or the detail. If abiding with the faculty of the eye uncontrolled, there would be a leaking of evil demeritorious thoughts of covetousness and displeasure, he falls to the method of protecting the faculty of the eye. Hearing a sound, ... re ... smelling a scent ... re ... ñasting, ... re ... cognizing a touch or cognizing an idea, does not take the sign or the detail. If abiding with the faculty of the mind uncontrolled, there would be a leaking of evil demeritorious thoughts of covetousness and displeasure, he falls to the method of protecting the faculty of the mind.

Bhikkhus, this is the endeavour to restrain.

Bhikkhus, what is the endeavour to dispel?

Here, bhikkhus, the bhikkhu does not endure, dispels, removes and destroys arisen sensual desires, makes them not arise again. The bhikkhu does not endure, dispels, removes and destroys arisen, hateful thoughts, ... re ... hurting thoughts and whatever arisen ... re ... demeritorious thoughts, makes them not arise again.

Bhikkhus, this is the endeavour to dispel.

Bhikkhus, what is the endeavour to develop?

Here, bhikkhus, the bhikkhu develops the enlightenment factor mindfulness rooted in seclusion, rooted in purifying, rooted in cessation, until mature to surrenderòhe bhikkhu develops the enlightenment factor investigation of the Teaching, ... re ... the enlightenment factor effort, ... re ... the enlightenment factor joy, ... re ... the enlightenment factor delight, ... re ... the enlightenment factor concentration, ... re ... and the enlightenment factor equanimity rooted in seclusion, rooted in purifying, rooted in cessation, until mature to surrender.

Bhikkhus, this is the endeavour to develop.

Bhikkhus, what is the endeavour to protect?

Here, bhikkhus, the bhikkhu protects the arisen good sign of concentration, the sign of bones, the sign of, the worm infested corpse, the corpse turned blue, the festering corpse, the corpse with little holes all over, the bloated corpse.

Bhikkhus, this is the endeavour to protect.

Restraining, dispelling, developing and protecting,
Are the four endeavours declared by the kinsman of the sun.
If the bhikkhu becomes zealous in them he destroys unpleasantness.



Great quote from a thread on how to do the asubha practice

http://www.dhammawheel.com/viewtopic.php?f=23&t=16600&p=236585#p236585

Well, such was the ancient practice. And these are just examples of representations of concentration (samadhi-nimitta).
Samadhi-nimitta is to be kept in mind with remembrance (sati) for days and weeks. This is the essential tool for maintaining skilful (mental) behavior (kusala-dhamma).

"I asked, "Do you recommend taking one part of the body, the skeleton for instance, as a fixed object of samadhi?"
"Yes, you can certainly do that. If at first you can't visualize your bones it may be necessary to go look at a skeleton. Remember what it looks like. Then imagine yourself as a skeleton. Take the skeleton out of yourself, then put yourself in the skeleton. With increasing skill, each time you are aware of yourself you can bring up the skeleton nimitta, (in this context) visual images of the body, either created or spontaneously arisen, or actually seeing into the body with the mind's eye, knowing 'you' are bones. Then when the nimitta is clear and stable,break it up and dissolve it into dust and anatta. If you use this as your main mode of investigation, each person you encounter or think of, you must see as a skeleton. When skilled, this will bring lightness and bliss. This is the way I practised as a young monk."

"Should one investigate in the same manner each time or follow wherever the mind inclines?"
"Any part of the body is fine. If the mind goes to a particular spot then contemplate there. If distracting thoughts begin to increase, let the mind rest by returning to concentration meditation. After it has regained strength continue with the contemplation. Whichever part is clear, a tooth for example, make that nimitta as big or as small as possible. I used to take a tiny single hair and make it longer and longer until it filled all space. Then I'd shrink it. It was good fun and I'd do it for hours. This type of fun is quite useful because you are playing with the meditation objects of hair, skin, bones etc. the entire time. It is important to enjoy meditation, or else one will inevitably begin looking outside for enjoyment."

In the following years the mental image of Sleeping Beauty's far from charming lineaments remained vivid and clear. And she taught: when the grand ball is over, the last dance has come to a halt and our mask is gently rolled back, what's behind our thin facade? The kiss of the coroner's blade invites us to awaken. "

http://www.fsnewsletter.amaravati.org/h ... invite.htm


MN 78 samana mundika

gives many examples of how samma vayamo supports and leads to
  • abandoning unskillful habits
  • developing skillful habits
  • developing samma sankappo
  • abandoning miccha sankappo
  • using samma vayamo, proper development of samma sankappo leading to first and second jhana


SN 46.51 Ahaara 

feeding/starving 5 hindrances and 7 sambojjhanga


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