user5250: The fifth and six steps in Ananpansati, talk about training ones' self to be sensitive to these feelings,  how can a mediator do this and avoid the dangers of getting caught up in them?

user-1: There are two ways this can be interpreted;
1. Attaining the pleasurable feelings and gladness of and by means of subduing the hindrances
2. Pleasuring the mind by reflecting on wholesome and inspiring themes; this also induces wholesome states far removed from unskillful qualities.
Now as it seems to me #2 is included in #1 anyway and will generally come into play in the course of attaining to #1, having attained either one can be said to attain both.
As for the variety of pleasurable feelings to be experienced, the Theravadin Abhidhamma offers a seemingly reasonable system of classifications in the Dhammasanghani.
Therefore i think in practice one can only attain to a variety of pleasure based on sensuality and a range of pleasure not based on sensuality. The latter is attained by staying mindful, ardent & alert and at that time one may become percepient of a variety of pleasurable feelings which may or may not be accompanied by perception of lights & forms.
In another circumstance one may become aware & mindful of ill-will or discontentment being present in the mind, a mind with a hindrance; or that mind is sluggish and lazy. As one is thus obsessed by a hindrance or sluggishness one may address it by developing a rousing theme associated with pleasure like metta, appreciation or recollection of one's virtue or the Triple Gem before withdrawing from that theme in due time and having gladdened the mind.
As i see it, in practice these are the possible ways to gladden the mind. As for the intended meaning of the actual Sutta i think the meaning it is closer to #1 than #2.
A way of not getting caught up in them is as i understand it the reflecting on the mind as it is released and straightening of views supported by reflection.

user43: You should absolutely learn to induce pleasure and rapture. In fact doing that is what first two jhanas are all about.
In the first jhana, you induce it by deliberately going over good, inspiring thoughts. These could be thoughts about the Buddha, or thoughts about your own attainments and realizations, or thoughts comparing your life with the life of sentient beings wandering in Samsara with no chance of encountering True Dharma. You can pick any topic as long as it is inspiring and in accordance with Dharma. 
In the second jhana, you induce the joy silently and thoughtlessy, after having completely internalized the first Jhana, by focusing on the effortlessness of being convinced of your own fundamental goodness.

user295: You simply have to know the presence of the sensation, know it is arising and passing and be equanimous without getting attached to it. Attachment to pleasant sensation gives arise to the unwholesome root of craving. [Pahāna Sutta]

user8157: If the meditator is trying to "induce" rapture & pleasure, as taught by some meditation teachers, the meditator is already caught up in them. 
Buddhism is not the same as the consumer culture, where pleasure is easily obtained. 
True rapture & pleasure are a reward for right morality & noble selflessness (non-attachment).
The quality of mind & mindfulness described in the Anapanasati Sutta is as follows: 

There is the
  case where a monk develops mindfulness as a factor for awakening
  dependent on seclusion, dependent on dispassion, dependent on
  cessation, resulting in relinquishment. He develops analysis of
  qualities as a factor for awakening... persistence as a factor for
  awakening... rapture as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on
  cessation, resulting in relinquishment... serenity as a factor
  for awakening... concentration as a factor for awakening... equanimity
  as a factor for awakening dependent on seclusion, dependent on
  dispassion, dependent on cessation, resulting in relinquishment.


5250: <p>The fifth and six steps in Ananpansati, talk about training ones' self to be sensitive to these feelings,  how can a mediator do this and avoid the dangers of getting caught up in them?</p>
 -1: <p>There are two ways this can be interpreted;
1. Attaining the pleasurable feelings and gladness of and by means of subduing the hindrances
2. Pleasuring the mind by reflecting on wholesome and inspiring themes; this also induces wholesome states far removed from unskillful qualities.</p>

<p>Now as it seems to me #2 is included in #1 anyway and will generally come into play in the course of attaining to #1, having attained either one can be said to attain both.</p>

<p>As for the variety of pleasurable feelings to be experienced, the Theravadin Abhidhamma offers a seemingly reasonable system of classifications in the Dhammasanghani.</p>

<p>Therefore i think in practice one can only attain to a variety of pleasure based on sensuality and a range of pleasure not based on sensuality. The latter is attained by staying mindful, ardent &amp; alert and at that time one may become percepient of a variety of pleasurable feelings which may or may not be accompanied by perception of lights &amp; forms.</p>

<p>In another circumstance one may become aware &amp; mindful of ill-will or discontentment being present in the mind, a mind with a hindrance; or that mind is sluggish and lazy. As one is thus obsessed by a hindrance or sluggishness one may address it by developing a rousing theme associated with pleasure like metta, appreciation or recollection of one's virtue or the Triple Gem before withdrawing from that theme in due time and having gladdened the mind.</p>

<p>As i see it, in practice these are the possible ways to gladden the mind. As for the intended meaning of the actual Sutta i think the meaning it is closer to #1 than #2.</p>

<p>A way of not getting caught up in them is as i understand it the reflecting on the mind as it is released and straightening of views supported by reflection.</p>
 43: <p>You should absolutely learn to induce pleasure and rapture. In fact doing that is what first two jhanas are all about.</p>

<p>In the first jhana, you induce it by deliberately going over good, inspiring thoughts. These could be thoughts about the Buddha, or thoughts about your own attainments and realizations, or thoughts comparing your life with the life of sentient beings wandering in Samsara with no chance of encountering True Dharma. You can pick any topic as long as it is inspiring and in accordance with Dharma. </p>

<p>In the second jhana, you induce the joy silently and thoughtlessy, after having completely internalized the first Jhana, by focusing on the effortlessness of being convinced of your own fundamental goodness.</p>
 295: <p>You simply have to know the presence of the sensation, know it is arising and passing and be equanimous without getting attached to it. Attachment to pleasant sensation gives arise to the unwholesome root of craving. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf" rel="nofollow noreferrer">Pahāna Sutta</a>]</p>
 8157: <p>If the meditator is trying to "<em>induce</em>" rapture &amp; pleasure, as taught by some meditation teachers, the meditator is already caught up in them. </p>

<p>Buddhism is not the same as the consumer culture, where pleasure is easily obtained. </p>

<p>True rapture &amp; pleasure are a reward for right morality &amp; noble selflessness (non-attachment).</p>

<p>The quality of mind &amp; mindfulness described in the <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.118.than.html" rel="nofollow noreferrer">Anapanasati Sutta</a> is as follows: </p>

<blockquote>
  <p><em>There is the
  case where a monk develops mindfulness as a factor for awakening
  dependent on seclusion, dependent on dispassion, dependent on
  cessation, resulting in <strong>relinquishment</strong>. He develops analysis of
  qualities as a factor for awakening... persistence as a factor for
  awakening... <strong>rapture</strong> as a factor for awakening <strong>dependent on seclusion</strong>, dependent on <strong>dispassion</strong>, dependent on
  <strong>cessation</strong>, resulting in <strong>relinquishment</strong>... serenity as a factor
  for awakening... concentration as a factor for awakening... equanimity
  as a factor for awakening dependent on seclusion, dependent on
  dispassion, dependent on cessation, resulting in <strong>relinquishment</strong>.</em></p>
</blockquote>
