Dmytro wrote:And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
hello Dmytro
the quote above is not within context. in numerous places the Buddha said rapture arises when learning there is a path to freedom from suffering. this is similar to the rapture of when receiving a Xmas gift. where as the rapture of anapanasati is the rapture arising as a result of concentration, as follows:
Unflagging persistence was aroused in me and unmuddled mindfulness established. My body was calm & unaroused, my mind concentrated & single. I entered & remained in the first jhana: rapture & pleasure born from withdrawal....
MN 19
Dmytro wrote:The methods of anapanasati are grouped by the four ways of establishing remembrance (satipatthana), and hence they are not consecutive steps.
Bhikkhu Bodhi explains this well. Relinquishment is one of the seven "selective recognitions" (sanna) to be practiced:
your explanation here does not explain or demonstrate your point. the seven sannas are the same as the last tetrad of ananapanasati
the seven sannas (aniccanupassana, dukkhaanupassana, anattaanupassana, khayaanupassana, viraagaanupassana, nirodhaanupassana, patinissaggaanupassana)
are consecutive steps, as detailed in the discources
with metta
The knowledge of destruction with respect to destruction has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for the knowledge of destruction? 'Emancipation' should be the reply.
"Emancipation, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for emancipation? 'Dispassion' should be the reply.
"Dispassion, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for dispassion? 'Disenchantment' should be the reply.
"Disenchantment, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for disenchantment? 'The knowledge and vision of things as they really are' should be the reply.
"The knowledge and vision of things as they really are, monks, also has a supporting condition, I say, it does not lack a supporting condition. And what is the supporting condition for the knowledge and vision of things as they really are? 'Concentration' should be the reply.
SN 12.23
"Now what do you think of this, O monks? Is consciousness permanent or impermanent?"
"Impermanent, O Lord."
"Now, what is impermanent, is that unsatisfactory or satisfactory?"
"Unsatisfactory, O Lord."
"Now, what is impermanent, unsatisfactory, subject to change, is it proper to regard it as: 'This is mine, this I am, this is my self'?"
"Indeed, not that, O Lord."
"O monks, the well-instructed noble disciple, seeing thus, gets wearied of form, gets wearied of feeling, gets wearied of perception, gets wearied of mental formations, gets wearied of consciousness. Being wearied he becomes passion-free. In his freedom from passion, he is emancipated. Being emancipated, there is the knowledge that he is emancipated. He knows: 'birth is exhausted, lived is the holy life, what had to be done is done, there is nothing more of this becoming.'"
SN 22.59