"Then there is the case where a monk has developed tranquillity in tandem with insight (samathavipassanaṃ yuganaddhaṃ). As he develops tranquillity in tandem with insight, the path is born..."
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"...He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed." Yuganaddha Sutta
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Replying to @NoaidiX
""Then there is the case where a monk has developed tranquillity in tandem with insight" Would it be possible to unpack this statement through descriptions of the practices pursued by this monk?
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Replying to @memeristor @NoaidiX
Step 1: cultivate tranquility (śamatha); Step 2: abide in a state of tranquility, and explore it to cultivate insight (vipaśyanā)
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Replying to @NeuroYogacara @memeristor
Interestingly, the Yuganaddha Sutta provides three options: 1. first tranquility, then insight (samathapubbaṅgamaṃ vipassanaṃ) 2. first insight, then tranquility (vipassanāpubbaṅgamaṃ samathaṃ) 3. tranquility "in tandem" with insight (samathavipassanaṃ yuganaddhaṃ)
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Their "yoking" (yuganaddha) might have been, in part, an inspiration for the development of Yogācāra.
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Replying to @NoaidiX @NeuroYogacara
Wondering what is still considered Esoteric and unavailable to us. That Yogacara pointing at function and process is very appealing as a suggested engineering plan for human consciousness/mind/psy. I find the dearth of material concerning attention very interesting.
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I think no other element of our conscious experience is more "vital" then the engagement of attention with object. It is a very personal interaction filled with the "sense of self" Manasikaraa Buddhist term that is translated as "attention" or "ego-centric demanding".
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Posted in another thread materiel about the alaya-vijnana relating to the processes of recording impressions. Generally in so far as has been discovered by me the mechanisms and process are left very vague.
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Perhaps the experiential, practice-based aspect of Yogācāra can translate such vagueness into clarity. Perhaps it is left intentionally vague to invite one to "come and see" (ehipassiko) for oneself, or unintentionally vague because such insights are best experienced first-hand.
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