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23619Re: [dsg] Re: Inquiry to Nina...

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  • nina van gorkom
    Jul 24, 2003
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      Dear Kio,
      op 29-06-2003 20:42 schreef suzakico op suzaki@...:

      > the aim is understanding of mind-
      > matter relationship, by dissecting or rather becoming aware of
      > specific happenings that we experience in our daily life (that we
      > were unaware of before). Such insight will enable us to become
      > aware of what is going on – in terms of cause and effect
      > relationship

      My Time with A. Sujin 7.

      During a pilgrimage in India with A. Sujin, Phra Dhammadharo, Jonothan and
      other friends we discussed Dhamma all night in the train to Bodhgaya. During
      that night we discussed the difference between thinking of nama and rupa and
      direct awareness of them. We may notice that realities appear through
      different doorways, that sound is experienced through ears and hardness is
      experienced through the bodysense. However, we may take noticing realities
      for direct awareness of them. A. Sujin said, ³You may believe, ŒI have
      developed a great deal of understanding, I sees that there is nothing else
      but nama and rupa.¹ ² She then explained that in reality this is only
      thinking, not direct understanding of one nama or rupa at a time. Hearing is
      nama, it experiences sound. Sound is rupa, it does not experience anything.
      When hearing arises we think almost immediately of the meaning of the sound,
      its origin, of words which were spoken and the meaning of those words.
      Thinking is another type of nama, different from hearing. Her remarks were
      an eye-opener to me. This shows again how important discussions on the
      Dhamma are. Without them our misunderstandings of the Dhamma would not
      appear. That night in the train passed very quickly, and before we realized
      it we were in Bodhgaya. One of our friends offered breakfast to Phra
      Dhammadharo and to the Samanera (novice) who was also present.
      We also stayed in Varanasi, in Hotel de Paris. When we were walking in the
      garden of that hotel, we heard a band with drums, and immediately we had an
      image of people marching and playing. A. Sujin explained that we build up
      stories on account of what we experience through the senses. Sound, hearing
      and thinking are ultimate realities, the stories we think of are concepts or
      ideas, different from ultimate realities. It is difficult to distinguish
      different realities, it is direct understanding, panna, that is able to do
      so. Panna cannot suddenly arise, it is gradually developed by studying,
      considering what we learn, discussing, asking questions.
      We may be thinking of ourselves and others, walking in the garden of Hotel
      de Paris, but if we die now, the story comes to an end. Actually, each citta
      that falls away is a moment of dying. With the citta that falls away, the
      story comes to an end. Many years later Lodewijk and I walked to Hotel de
      Paris again, and then we saw that it had become neglected and that nothing
      of it¹s old glory was left.
      If we try to separate nama from rupa or if we try to think of both nama and
      rupa, there is only thinking, no awareness of either of them.
      One may believe that knowing what is going on is right awareness. Someone
      may know that he sees or that he hears, but that is not satipaììhåna. When
      right awareness arises it is mindful of the characteristics of nåma and rúpa
      as they appear one at a time. Right mindfulness and right understanding
      arise when there are conditions for their arising. They are conditioned by
      study, listening and considering the Dhamma one heard. Throughout all these
      years with A. Sujin we discussed again and again what seeing is: the
      experience of what appears through eyesense. We discussed what hearing is:
      the experience of what appears through the earsense. We are always forgetful
      of seeing and hearing, because we are more interested in concepts such as
      people, things and events. We can never be reminded enough of nåma and rúpa,
      because these are ultimate realities paññå has to understand. Right
      understanding of nåma and rúpa leads to detachment from the idea of self.
      We were reminded that awareness is not self, it cannot be induced. A. Sujin
      asked us: ²Who is aware?² When we answered, ³Awareness is aware², she said,
      ²That is in the book, but in your mind?² Such remarks made us realize how
      much we are still clinging to the idea of ³my awareness².
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