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Re: [dsg] Extracts of AS's Teaching in Vietnam - from Tam

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  • Tam Bach
    Dear friends, Another one: Q, Ans: Questions to Achaan and answers to her questions, by different people. Q: So, understanding can be of different levels,
    Message 1 of 13 , Nov 24, 2012
      Dear friends,
      Another one:


      Q, Ans: Questions to Achaan and answers to her questions, by different people.


      Q: So, understanding can be of different levels, different
      degrees. When we understand: this is kusala, akusala, can it be considered one
      level of understanding?

      Achaan: Again, what is kusala? (.???...)If you don’t know, you don’t
      have Buddha as your refuge again. So it doesn’t mean that you understand kusala,
      you just think about it, in your own way. So, in reality, what is kusala, in
      absolute reality terms? Otherwise we can not talk about it, because we don’t
      know what it is. So, what is kusala? (ans: in the absolute realities, the
      absence of lobha, dosa…?) See, lobha, another word again. Each word should be
      understood. What’s lobha, is there lobha now? It’s only thinking, expecting.
      Can anyone tell me about moment of lobha? What is lobha?

      Ans: We know through the feeling. If the lobha exists, we
      feel not comfortable, for example.

      Achaan: Another example?

      Ans: When you feel attached to something, that means lobha
      is there.

      Achaan: Now? You think of lobha when you think of attachment
      to whatever appears. But now, is there lobha?

      Ans: I think yes, but we can not recognize it.

      Achaan: Right. Looking at the food. Just an example. Very
      easy example, every moment. Because it is not only with the food. Everything
      which is seen is object of attachment, unknowingly. What is the difference
      between food and microphone?

      Ans: In reality, there’s no difference, just kinds of rupa.

      Achaan: Is there attachment to microphone as well? Before
      there is the idea of microphone or food, is there any attachment?

      Ans: No, not yet. 

      Achaan: Not yet? You mean there’s no attachment to visible object? Is there any
      attachment to visible object even when there’s no idea about it?

      Ans: No, I think no.

      Achaan: Are you sure?

      Ans: Not very sure.

      Achaan: Because it is thinking, as one is not the
      enlightened one, one can think with not understanding of the theory. Why can’t
      we have such understanding as the Buddha had? What is it? (Ans: Avija)
      Ignorance and attachment together. When there’s avija, there’s attachment too.Sometime, there is avija without attachment, and sometime,
      with attachment too. Who can know that? Right understanding from the very
      beginning to know that what ever is real is not anyone, it doesn’t belong to
      anyone, it’s just a moment, which something, a reality arises. So now, after
      seeing, there is avija right? But one can not be sure whether there is just
      avija or avija with attachment. Not understanding the Teaching enough to begin
      to understand one reality at a time. It’s a great work to do, to develop
      understanding...

      Metta,
      Tam


      [Non-text portions of this message have been removed]
    • Tam Bach
      Achaan: Why do you practice? Ans: I think it’s helpful. Achaan: Helpful for what? Ans: I think for life. Achaan: What is life? If there is no seeing, is
      Message 2 of 13 , Nov 28, 2012
        Achaan: Why do you practice?

        Ans: I think it’s helpful.

        Achaan: Helpful for what?

        Ans: I think for life.

        Achaan: What is life? If there is no seeing, is there life?
        If there’s no hearing, is there life? If there’s no thinking, is there life? Do
        you expect something from practicing?

        Ans: I just want to discover more my-self.

        Achaan: So it’s “you”! As long as there’s “you”….And how
        come there can be the clear comprehension of there’s no one, no you at all. So
        it’s done by “you:, and expect something for “you”. That’s not the way to have
        less attachment to “you”. And what’s the teaching of the Buddha about? No “you”,
        less attachment. From hearing, considering, understanding whatever appears now only.
        Right now.

        [Non-text portions of this message have been removed]
      • Tam Bach
        Achaan: What is longer, again?   Ans: The longer is just memory. We feel that the table is continuity…. According to science, perception is relative. We can
        Message 3 of 13 , Dec 4, 2012
          Achaan: What is longer, again?
           
          Ans: The longer is just memory. We feel that the table is
          continuity…. According to science, perception is relative. We can take an
          example of a snail and a human being. From here, if the hand reaches the
          bottle of water there, the human perception can see the continuity, but the snail can not, so
          for the snail, there’s nothing happens within that time.
           
          Achaan: What is a snail?
           
          Ans: Just a thought.
           
          Achaan: from what? (no answer) …There must be a moment of
          seeing from which you take it for a snail (ans: Yes), so there’s seeing, and
          the seen. And what is seen without shape and form, can you tell it a snail or
          not a snail? (ans: No). So there must be seeing, which is not you, it’s
          conditioned, it falls away and and followed by thinking. So thinking is not
          seeing. Every moment now, there’s seeing and thinking, hearing and thinking,
          right. A snail is that which is seen by memory that it is like this, only that.
          That is a snail. So, we don’t have to think about the way how it walks, how it
          moves, because we need to know what it is first. Can anyone understands
          anything from birth? And in the actual truth, what is a snail must be a reality
          which can not experience anything and that which experiences ... 

          [Non-text portions of this message have been removed]
        • jagkrit2012
          Dear Tam ... JJ: This observation of T.A. Sujin pointed out precisely that normally lobha is difficult for anyone who doesn t have certain understanding to
          Message 4 of 13 , Dec 5, 2012
            Dear Tam

            > Ans: When you feel attached to something, that means lobha
            > is there.
            >
            > Achaan: Now? You think of lobha when you think of attachment
            > to whatever appears. But now, is there lobha?
            >
            > Ans: I think yes, but we can not recognize it.

            JJ: This observation of T.A. Sujin pointed out precisely that normally lobha is difficult for anyone who doesn't have certain understanding to directly experience it. This instruction of T.A. Sujin is so valuable with great reminder and the friend who answered was very honest.
            ====================

            > Achaan: .............................. Is there any
            > attachment to visible object even when there is no idea about it?
            >
            > Ans: No, I think no.
            >
            > Achaan: Are you sure?
            >
            > Ans: Not very sure.
            >
            > Acharn: ........... So now, after
            > seeing, there is avija right? But one can not be sure whether there is just
            > avija or avija with attachment. Not understanding the teaching enough to begin
            > to understand one reality at a time. It is a great work to do, to develop
            > understanding...

            JJ: Again very good reminder of T.A. Sujin that confusing whether there is attachment does arise when there is no understanding enough.

            "It is very great and hard work to do, to develop understanding"

            Thank you very much Tam for your valuable extraction of T.A.Sujin' s dhamma discussion.

            Anumodhana

            Jagkrit
          • Tam Bach
            Dear friends, AS answered on mana: Question: An anagami is said to have eradicated wrong view but still has mana. But it seems to many people that without an
            Message 5 of 13 , Dec 10, 2012
              Dear friends,

              AS answered on mana:

              Question: An anagami is said to have eradicated wrong view
              but still has mana. But it seems to many people that without an idea of self,
              how can there be mana? So I would like Achaan to explain for us what is ditthi,
              and what is mana?
               
              Achaan: There are three kinds or aspects of “I” : “I” with
              attachment; “I” with wrong view, different from just “I” with attachment, and
              “I” with conceit, mana. No one can stop conceit, pride to arise without
              conditions. When there is avija, even very subtle, it can condition such idea
              of “I” with conceit, but no more wrong understanding “micha ditthi”, but there
              must be attachment. That’s why avija and attachment must be eradicated,
              otherwise there will never be arahata, there will still be conceit if there’s still
              ignorance and attachment. Wrong view is eradicated with sotapana maggacitta.
               
              There are many stages of all kinds of unwholesomeness,
              defilements, the subtle ones can not be known in daily life, but it’s
              there…For example, you think that “who makes this? Is it good, or not?”
              (pointing to the plate of biscuits on the table), how does it look like?
              Beautiful or not beautiful? Even such ideas come from “who”, and so “I” is
              better. Usually, people can understand the gross ones, but not the subtle one,
              like the one who’s so proud that his words and speech can be known, it
              indicates the “ego” or mana, conceit at that moment. But even such "latency?", who
              knows? Only panna can see the difference.

              [Non-text portions of this message have been removed]
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