Dear Norbert, ... Nina: sankhaara nimitta, nimitta of all conditioned realities, I would not define it as referring to objects inwards. Nimitta of seeing, ofApr 29, 2012 1 of 15View SourceDear Norbert,
Op 29-apr-2012, om 16:26 heeft Alex het volgende geschreven:
> 1. As an mental object/image for developing jhana's, a kasina.
> 2. a mental image of objects outwards, like visible or tangible
> 3. and a mental image of objects inwards, the sankhara nimitta..
Nina: sankhaara nimitta, nimitta of all conditioned realities, I
would not define it as referring to objects inwards. Nimitta of
seeing, of visible object, etc.
> Norbert: And in this case i see mental image as a sign that is made-----
> by sanna..
Nina: Sa~n~naa accompanies each citta. It remembers and marks the
object. I would not say that sa~n~naa makes the nimitta. All
conditioned realities have a nimitta, only nibbaana is without nimitta.
Hi Norbert, I think mnay of the members use Nyanatiloka s Buddhist Dictionary from time to time , it is like a manual for contemplation and further researchApr 29, 2012 1 of 15View SourceHi Norbert,
I think mnay of the members use Nyanatiloka's Buddhist Dictionary from time
to time , it is like a manual for contemplation and further research and a
well respected source for reference in discussion .
Below about nimitta ,
with Metta Dieter
nimitta: mark, sign; image; target, object; cause, condition. These meanings
are used in, and adapted to, many contexts of which only the doctrinal ones
are mentioned here.
1. 'Mental (reflex-) image', obtained in meditation. In full clarity, it
will appear in the mind by successful practice of certain
concentration-exercises and will then appear as vividly as if seen by the
eye. The object perceived at the very beginning of concentration is called
the preparatory image (parikamma-nimitta). The still unsteady and unclear
image, which arises when the mind has reached a weak degree of
concentration, is called the acquired image (uggaha-nimitta). An entirely
clear and immovable image arising at a higher degree of concentration is the
counter-image (paṭibhāga-nimitta). As soon as this image arises, the stage
of neighbourhood (or access) concentration (upacāra-samādhi) is reached. For
further details, s. kasiṇa, samādhi.
2. 'Sign of (previous) kamma' (kamma-nimitta) and 'sign of (the future)
destiny' (gati-nimitta); these arise as mental objects of the last karmic
consciousness before death (maraṇāsanna kamma; s. kamma, III, 3).
Usages (1) and (2) are commentarial (s. App.). In Sutta usage, the term
occurs, e.g. as:
3. 'Outward appearance': of one who has sense-control it is said- that "he
does not seize upon the general appearance' of an object (na nimittaggāhī;
M. 38, D. 2; expl. Vis I, 54f; see sīla).
4. 'Object': the six objects, i.e. visual, etc. (rūpa-nimitta; S. XXII, 3).
Also, when in explanation of animitta -cetovimutti, signless deliverance of
mind (s. cetovimutti, vimokkha), it is said, 'sabbanimittānaṃ amanasikārā',
it refers to the 6 sense-objects (Com. to M. 43
[Saḷāyatanavagga-aṭṭhakathā]), and has therefore to be rendered "by paying
no attention to any object (or object-ideas)." - A pleasant or beautiful
object (subha-nimitta, q.v.) is a condition to the arising of the hindrance
of sense-desire; a 'repellent object' (paṭigha-nimitta) for the hindrance of
ill-will; contemplation on the impurity of an object (asubha-nimitta; s.
asubha) is an antidote to sense-desire.
5. In Pts.M. II, in a repetitive series of terms, nimitta appears together
with uppādo (origin of existence), pavattaṃ (continuity of existence), and
may then be rendered by 'condition of existence' (s. Path, 194f.).
Dear Norbert, I like your questions and the challenge to explain complex topics very simply to a fifteen-year-old. If he s still confused after reading theMay 2, 2012 1 of 15View SourceDear Norbert,
I like your questions and the challenge to explain complex topics very simply to a fifteen-year-old. If he's still confused after reading the explanations, it may be that just the first couple of paragraphs below are enough for the him, but I'll add a little more in case he's a really bright teenager:-)
> -----------S: If someone waves a sparkler around, we're mesmerized by the circles of flickering light, the 'halo' of the light of the burning sparkler itself.
> > NJ: Is there really no simple way to explain nimita for a person with
> totaly no conditions of understanding (probably like me)?
In the same way, what is seen, tasted or heard falls away so rapidly, but we're attracted or repulsed by the impression left - the after-image of those objects. For example, we drink a coke and there's a general impression of the taste of coke left which we savour and enjoy.
Usually, on account of the illusion of the impression (which seems to last as a result of all those rapidly rising and falling away sights, tastes or sounds), the mind, the thinking and the memory create ideas and fantasies about objects, things and people - the enjoyable can of coke, an unpleasant sound of an aeroplane, and so on.
As awareness develops, it begins to be aware of the reality itself - just taste at the moment of drinking or just sound which is heard, without the illusion of something lasting like "the drink of coke".
Even though it's actually still an image of the reality that is directly known now - of the taste or experiencing of that taste, of the sound or of the hearing - it is a perfect image, a kind of photocopy that is experienced. In effect, it's the reality itself.
The goal of developing awareness and right understanding is to get closer and closer to directly knowing realities, such as taste or sound as they are, as not a can of coke, an aeroplane, as not belonging to any 'Me'. Slowly we will be less mesmerized by the impression and illusion.
Now we think that we can control the nice taste by picking up a can of coke or avoid the unpleasant sound by closing the window. In fact, there are just moments of tasting, hearing and other kinds of experiencing throughout the day, experiencing such tastes and sounds which are not subject to anyone's mastery at all.
Through the developed direct understanding, there will eventually be a turning of the mind away from the impermanent and unsastisfactory realities which arise and fall away andwhich we're so memerized by now. Instead, eventually, there will be a turning towards the only reality which doesn't arise and fall away - nibbana. Only nibbana doesn't leave an after-image, impression or sign for this very reason.
Please let us know where the teenager gets stuck!
Hi Sarah, ... colette: What reality? Are you suggesting that reality actually does EXIST? Heavens to mergatroid. Isn t that a BLASPHEMOUS statement? FromMay 2, 2012 1 of 15View SourceHi Sarah,
> Even though it's actually still an image of the reality that is directly known now - of the taste or experiencing of that taste, of the sound or of the hearing - it is a perfect image, a kind of photocopy that is experienced. In effect, it's the reality itself.colette: What reality? Are you suggesting that reality actually does EXIST? Heavens to mergatroid. Isn't that a BLASPHEMOUS statement? <...>
From the perspective of the MIND-ONLY or YOGACARA school I'd like to take a stab at my chiding. Reality, as you put it, is only an ILLUSION and has NO ABSOLUTE TRUTH to it at all other than a PURIFICATION system.
The reality may exist in the mind. The reality may exist in the mind AFTER IT HAS GONE THROUGH THE CATEGORIZATION PROCESS that exists in the mind of humanity. In the USA though, that categorization process is a STANDARD OPERATING PROCEDURE that all lesser robots must adhere to so that they can value a human life as easily as Ann Romney claims she values human life.
The bija is planted in the category as a means of reinforcing the validity of the category. It may also assist in gratifying the individual that is hallucinating the concept of VALUES. These "objects", RUPA, that you are suggesting a mind categorizes and files for TOTAL RECALL OF THE SCRIPT THAT THEY WERE CREATED TO READ ON THE STAGE OF LIFE, is a living breathing thing. It is the same as the humanity that created it and gave it such appealing characteristics to blind the eyes of the weak minded.
Hmmmm, ROOT CAUSE, the individual having the unfortunate luck to have planted the seed of the ILLUSION, the HALLUCINATION, must be conscious enough to seek out the roots and recognize that money is the fertilizer that is feeding the POISON (see 3 POISONS, Lobha, Moha, and Dosa) that is called THE ROOTS or THE ROOT CAUSE.
I hope I got it out correctly, so that you can understand it. I have never had the ability to teach complex issues to any person.
> The goal of developing awareness and right understanding is to get closer and closer to directly knowing realities, such as taste or sound as they are, as not a can of coke, an aeroplane, as not belonging to any 'Me'. Slowly we will be less mesmerized by the impression and illusion.<...>
My dear Dhamma friends, Thank u for all ur answers. Because my internet is disconnected it was not possible to answer u sooner. I will not be able to be activeMay 14, 2012 1 of 15View SourceMy dear Dhamma friends,
Thank u for all ur answers.
Because my internet is disconnected it was not possible to answer u sooner.
I will not be able to be active for some time on the dsg.
Thanks for all the answers.
Met liefdevolle vriendelijkheid en respect.
With lovingkindness and respect.
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