Visuddhimagga

By cleansing in Visuddhimagga is meant an awakened state of consciousness - nirvana . The process of purification is the basis of practice. Purification is one of the three components of practice along with meditative concentration ( samadhi ) and discernment ( jnana ). All three parts are interconnected, the development of one of them leads to the development of the other two. Preparing for meditation is especially important. This raises the question of the code of conduct ( Vinaya ): stricter regulations for monks and less stringent for the laity. The essence of the practice of purity lies, among other things, in preparing for meditation and eliminating further unnecessary and distracting thoughts. In addition, the Visuddhimagga contains a number of indications of attachment that impede practice, as well as the use of the sangha as an important condition of practice.

Moving closer to practice, objects are analyzed in detail. Since the attention of an ordinary person is not focused and thoughts are wandering in nature, it is proposed to choose one specific object in order to concentrate attention on it alone. Objects also have their own classification and in accordance with their temperament, the most suitable one is selected for a particular person. In addition, Buddhaghosa emphasizes the importance of the teacher’s figure. At the same time, the teacher is not responsible for the student, he is only his friend and guide on the way, his merit in practice and his correct advice are important here. "Visuddhimagga" consistently describes what happens to a meditator in the process of practice, his condition and sensations. Also warned of difficulties. For example, scary visions of some terrible beast can lead to insanity of people with an unstable psyche. But, continuing the path, the meditator should try to go beyond any images.

The methodology also contains goal setting for the student. Often, practice involves focusing on a specific object, as a result of which identification with it occurs, and then going beyond it. On the path of practice, the meditator focuses on sensations, but after leaving all sensations disappear. In principle, all techniques can be generally reduced to achieving the state of nirvana as the main goal of Buddhist practice. In general, different systems introduce their classification and terminology, but what they describe is one thing, speaking about those methods that use concentration on the object, in other words, dhyana. In general, dhyana can be considered as a set of sensations and states that arise during the contemplation of an object, in other words, it is an altered state of consciousness, the opposite of ordinary ones ^[1] . "Visuddhimagga" among the manifestations of dhyana calls the lack of feelings and awareness of the physical body. Dhyana is divided into eight levels according to the degree of depth in practice. On the path of these levels, the meditator gradually refuses all sorts of familiar sensations, and the mind becomes more and more calm. Already on the seventh dhyana, the absence of all objects becomes the object of the mind.

In general, passing the levels of dhyan is an important stage of practice, but, nevertheless, secondary, in comparison with prajna. Dhyana develops mind control, makes it calm for the successful practice of prajna. The peculiarity of dhyana and its qualitative difference from nirvana is that it only suppresses wrong motives and thoughts. Nirvana, on the other hand, destroys them radically, making the state of moral purity natural and only possible. In the practice of dhyana, wrong actions become impossible only at the time of practice; when it is finished, a person is again at risk of stumbling. Nirvana brings with it the destruction of the Ego, with which the personal interests and motives of behavior die.

The Visuddhimagg says that in the process of practice, the meditator comes to the conclusion that his consciousness is nothing more than a stream or field on which objects alternate and thoughts change. Seeing that all phenomena are inconsistent in nature, the student comprehends the essence of things and is freed from the shackles of illusion. The severity of observation is noted, and further entry into contemplation is carried out without any effort. The buddhosha gives detailed descriptions of the possible states in stages. The impression of the semantic picture that underlies the practice of this one is that goals and methods are interpenetrating. Practice itself is described as a path, every moment of which is an important step in living. The goal seems to come to life and unfolds through an alternation of states, from stage to stage. Thus, the Four Noble Truths are confirmed in the course of practice, gradually revealing themselves. The Visuddhimagga ends with a description of the state of nirodha, which is higher in the hierarchy than nirvana. This state occurs when the cessation of its activity becomes an object for consciousness. Nirodha is possible only with a preliminary mastery of the eight levels of dhyana.

• Buddhaghosa
• Wimuttimagga
• Jnana
• Dhyana
• Nirvana
• Theravada
• Prajna

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• Govinda A. Psychology of early Buddhism // Publisher: Andreev and Sons. - 1993 - ISBN 5-87452-014-7 .
• Nyanaponika Mahathera . Mindfulness as a means of spiritual education // Publisher: Yasnyi Svet. - 2013 - ISBN 5-97761-016-3 .

• Theravada.ru
• Wheel of dhamma