Dear Htoo & All,
I greatly enjoy your series on Cetasikas - its a very imaginative and
colourful way of presenting these mental factors as Ministers. I always
smile when I read them. Anumodana. Theyre very helpful indeed as long as
the metaphors are not taken literally, as James would remind us;-)
I also appreciated this post (no2) from this series. For example:
--- Htoo Naing <htootintnaing@...
> Realities are realities and they are always true in ultimate sense.
> These ultimate realities are CITTA , CETASIKA, RUPA, and NIBBANA.
> CITTA is an ultimate reality. It is the nature that is aware of object
> or Arammana. It is conscious to sense or object or Arammana. Basing on
> this character, there is only one Citta. According to its character, it
> just knows the Arammana. So it is primarily pure, innocent, radiant and
> luminous. Cittas are in the first group of ultimate realities.
> However, Citta never arises in isolation but arises with other
> associated mental factors called CETASIKAS. It is these Cetasikas that
> give Citta different names. Depending on what Cetasikas accompany, there
> are 89 Cittas or 89 states of consciousness. Cetasikas are included in
> the second group of ultimate realities. There are 52 Cetasikas and each
> has their specific typical character. All 52 Cetasikas have general
> characters as well. Each Citta and each Cetasika will be delineated in
> the coming posts.
> The third group of ultimate realities is RUPA . Rupa are bases. Rupa
> base for Nama Dhamma both Citta and Cetasika. Rupa also base for Rupa.
> Rupa have their own characters. Characteristic of Rupa is its
> changeability. Rupa are subjected to change and they are influenced by
> Kamma, Citta, Utu, and Ahara. Each of Rupa, Kamma, Utu, Ahara,
> interactions of Rupa and their four causes will be discussed in the
> coming posts.
> The fourth group of ultimate realities is NIBBANA . Nibbana is an
> absolute peace as all kinds of fire have been extinguished. These kinds
> of fire are shaping and forming the existing events, happenings and
> situations. Fire are mental conditioners or Cetasikas. As conditioned,
> different kinds of Citta has to arise. Kamma have to arise in connection
> with Citta. Arisen Rupa are further conditioned by Utu and Ahara. And
> new and new Rupa have to grow in quantity and they proliferate
> infinitely and endlessly.
S: I think its very helpful that you keep giving these reminders and
clearly understanding the first three conditioned ultimate realities is
essential to realizing nibbana. In other Buddhist traditions it is
stressed that the entire dependently originating world -both physical
and mental - has a merely conceptual existence (from the article Larry
gave us the link to -). From this, it would seem there is no
differentiation then between ultimate realities (except nibbana) and
conventional truths and sound is no more real than a tree. The latter is
not in accordance with the Tipitaka (or experience), however, as I
understand. Furthermore, concepts such as trees are not conditioned. Only
cittas, cetasikas and rupas are conditioned. The Dependent Origination is
about the conditioned nature of realities.
Thank you again, for clearly stating these truths.
One question, I do have however is when you write:
H: > Another option as destination is endlessly rotating the wheel of
> As long as Sattas are growing Kamma, the wheel will be rotating
> endlessly. It is the readers choice whether to choose Nibbana as their
> destination or to be in the state of rotating in the wheel of lives as
> their destination. If they choose the wheel of lives as their
> ndestination '' How To Get Through The Samsara '' is no more needed to
> read up. For those who choose Nibbana as their destination will need to
> learn Dhamma that help get through the Samsara.
In paramatha dhamma terms, what do you mean here by choice and who does
the choosing? Are these conditioned realities too?
Thank you again for all your other helpful posts,
p.s. Thank you for posting your comprehensive Pali glossary. When we were
recently in Myanmar, our Myanmar friends took a little time to get used to
our pronunciation of Pali terms and vice versa as both Thai and Burmese
have their own pronunciations of some sounds which are different from the
Sinhalese. Looking at your glossary, I esp. notice the difference for
these consonants - c which you pronounce s, j as z, th as ht
[as in your name;-)], v as w [common in thai too], s as th, v as
b. Thank you.
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