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Re: [dsg] Re: Vipassanaa (DT 888 ) to Htoo.

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  • Nina van Gorkom
    Dear Htoo, Op 23-mrt-2013, om 9:05 heeft htoonaing@ymail.com het volgende ... N: We have to ask ourselves: directed by whom? Some readers may have
    Message 1 of 194 , Mar 25, 2013
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      Dear Htoo,
      Op 23-mrt-2013, om 9:05 heeft htoonaing@... het volgende

      > Mindfulness on the body continuously regarding pathavii-
      > pho.t.thabbaaramma.na causing kaayavi~nnaa.na is the best
      > vipassanaa. Kaayavinnaana is directed. So naama is directed. This
      > will finally lead to path consciousness.
      N: We have to ask ourselves: directed by whom? Some readers may have
      misunderstandings and when they read directing, they may think of a
      self directing.
      It is good to remember conditions, it depends on conditions of which
      object there is mindfulness: it may be feeling, or citta, or dhamma.
      When seeing now, there may be mindfulness of seeing, it is hard to
      predict anything. Or mindfulness of visible object, or mindfulness of
      attachment. Cittas are so fast, there is no time to direct any of
      them. We do not have to think of the applications of mindfulness.
      Pa~n~naa and sati, when they arise, perform their functions.
      There may be just one short moment of understanding and then many,
      many moments of forgetfulness. But we should not mind, it is
      conditioned. If we try to direct anything it is impossible to
      understand anattaa.

      [Non-text portions of this message have been removed]
    • htoonaing@ymail.com
      Sukin wrote: Can you please explain to me, how the hindrances act as hindrances to the arising and development of samma ditthi? ... Htoo: Niivara.nas are
      Message 194 of 194 , Aug 26, 2013
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        Sukin wrote:

        Can you please explain to me, how the hindrances act as hindrances to the arising and development of samma ditthi?

        Niivara.nas are akusala. Akusala will not lead to sammaa-di.t.thi. When niivara.nas come they proliferate and there will be more and more akusala. These akusala may lead to pariyu.t.thaana to viitikkama kilesaa and then duccarita will arise. Duccarita break siila and then leads to wrong path.

        After you do this, can you also tell me where "Jahna practice" fits into this?

        Jhaana cittas are ruupa-kusala-jhaana-cittas and aruupa-kusala-jhaana cittas. They are tihetuka cittas. They do have pa~n~nindriya cetasika as their component. When wild mind can well be put under control of jhaana it is very easy to lead higher citta like anuttara cittas and vimutta cittas. Before entering jhaana there is contemplation. At emerging jhaana there also is contemplation. Contemplation of what. Contemplation on dhammas. What dhammas? Arising dhammas and arisen dhammas. As jhaana-cittas have just arisen these jhaana cittas and jhaana cetasikas are contemplated. There is no control there is on one there is subject there is no puggala but arising of kaamaavacara-mahaakusala-javana-cittas cognizing on jhaana cittas, jhaana cetasikas and then the general makers of these dhammas called anicca, dukkha, anatta become evident.

        I mean, how a citta (with accompanying cetasikas) which functions to suppress the hindrances with the aim to maintain concentration,
        influences the next citta (with accompanying cetasikas) which performs a totally different function, namely understanding the nature of a nama or rupa dhamma?

        You are tracking theoretical dreaming and not so practical. Pa~n~na suppress niivara.na. Pa~n~naa maintain samaadhi. Pa~n~naa influences the next cittas. Pa~n~na see(realize or parivajjhati) naama or ruupa and it changes its name as pa.tivedha. This only happen at the time of magga kha.na.

        Panna is sankhara, therefore accumulates with each arsing. It is
        illogical and strange then, to suggest that the hindrances are not
        hindrances to lower levels of panna, but are so to higher levels.

        The angle of view might cover your eyes not to see things as they really are.

        For the beginners there always are akusala mixed with kusala in the process of vipassanaa. If akusalas are not known then akusala will not be eradicated.

        But when samaadhi has to enter the power of indriya, bala, bojjha`nga and magga`nga then niivara.nas do hinder arising of magga.

        Now we can talk about "doing" again.

        Is the *doing* of meditation any more or less a "doing" than say, me
        typing this message or you reading it? If so, by virtue of which
        particular dhamma or set of dhammas this is? What exactly is
        "development" and how is that a *doing*?

        There are actions. Verbs represent 'actions'.

        There are

        1. verb-to-be
        2. verb-to-have
        3. verb-to-do

        Typing is *doing*. It is not 'is/be' it is not 'have'. But it is *doing*.

        Reading is not 'being' not 'having'. It is *doing*

        Developing exactly is "growing in power, growing in accumulation, growing in everything."

        "Yaadisa.m vapate biija.m, taadisa.m harate phala.m"

        With Metta,

        Htoo Naing
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