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Vipassanaa_019 (DT 906 )

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  • htoonaing@ymail.com
    Dear Dhamma Friends, Noble Eight-fold Path(NEP) or a.t.tha`ngika-magga is preached by the Buddha in his very first discourse called dhamma-cakka-ppavattana
    Message 1 of 194 , Jul 15, 2013
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      Dear Dhamma Friends,

      Noble Eight-fold Path(NEP) or a.t.tha`ngika-magga is preached by the Buddha in his very first discourse called dhamma-cakka-ppavattana sutta.m. Anatta was not preached in that very first discourse yet. Before this discourse there were also Buddha's words. The Buddha became enlightened on the full-moon day of the fourth month. The Buddha then went into phala-samaapatti for 49 days called Satta-sattaaha. At the end of 49 days there came two brothers named Tapussa and Ballika.

      The Buddha had talks with these two brothers and they were given upaasakaa-hood after they promised "dvevaacika sara.nagamana" ,which include taking refuge in the Buddha and the Dhamma. This had to happen because at that time there were still no disciples yet and there was no sa.mgha. So they were the first upaasakaas and the only people who just had double-gems instead of triple-gems.

      The Buddha then gave them some hair from His head after touching with the right hand for future homage for them while they lived far away from where the Buddha lived. After they left, the Budhha considered whether not to preach dhamma as what he discovered was so subtle, so deep, so complex, so complicated. At that time a Brahma came to Him and asked to preach dhamma as there were many to be liberated.

      Then the first thought to Aa.laara Kaalaama and the second thought to Udaka Raamaputta arised and He was informed that both passed away before The Buddha attained Buddha-hood. "They were gone in vain, they were gone in vain!". The third thought was to the group of five called pancavaggii. They renounced even when Bodhisatta went off for searching amata-dhamma or nibbaana.

      They were in migadaa vana (deer park) and they had been with Bodhisatta for about six years after which they left the Bodhisatta as He resume food for growing of His body. The Buddha thought that the first discourse must be given to them as they were ripen. Then He considered how ancient Buddhas went to the first disciples for the first discourse.

      And He found that They all flied through the sky with jhaana. But in His case, He considered to go on foot as that might be more beneficial than flying in the sky. This is because if He went on foot He would meet a man called Upaka who was a paribbaajaka (renounced man).

      They met on the way. Upaka looked at the Buddha. But he did not know that the Buddha was a genuine Buddha. Even when the Buddha admitted that He was a Buddha, Upaka said `so it be, so it be!'. But Upaka well remembered that the Buddha name was "Ananta Jina". Upaka was taken as refuge by a hunter, who had a beautiful daughter called "Caapaa". Later Upaka was married to Caapaa.

      However, they divorced when they got a baby. Caapaa insulted Upaka (vain-man, ex-ascetic) and Upaka remembered "Ananta Jina". So he left Caapaa and searched Ananta Jina at Jetavana Monastry in Saavatthi. After hearing the Buddha teaching he became an anaagaamii. Caapaa again followed him and came to know this event and she also became a bhikkhunii and later became an arahat. For this benefit the Buddha went on foot when he left the place of enlightenment.

      When met with the Buddha those five ascetics forgot their promise of not to welcome, not to give place to sit, not to give water for washing feet and so on. They did the opposite. When the Buddha admitted Himself is a Sammaa-sambuddha they did not believe. The Buddha, after having said three time that He was Buddha reminded them saying " Have I ever admitted I become a Buddha?".

      The five then thought over again and they accepted that Siddhattha Gotama never said lie and they started to listen what the Buddha taught. The Buddha gave them the first discourse called `dhammacakkappavattana sutta.m'. The whole discourse was on truth and it is called four noble truths or the truths realized by ariyaas namely 1. Dukkha-ariya-saccaa 2. Dukkha-samudaya-ariya-saccaa 3. Dukkha-nirodha-ariya-saccaa and 4. Dukkha-nirodha-pa.tipadaa-gaaminii-ariya saccaa.

      Simply they are also called dukkha saccaa, samudaya saccaa, nirodha saccaa, and magga saccaa. Dukkha saccaa is the noble truth of sufferings, samudaya saccaa is the noble truth of the cause of sufferings, nirodha saccaa is the noble truth of the cessation of sufferings, and magga saccaa is the noble truth of the path leading to cessation of sufferings.
      This last truth or magga saccaa or the noble truth of the path leading to the cessation of suffering is the basic for all advanced things in dhamma. So the Buddha first preached this discourse on four noble truths. There was no term like "ANATTA" in this discourse. Because of this discourse Ko.n.da~n~na became a sotapanna and the Buddha announced that Kondanna became a sotapanna. "A~n~naasi Ko.n.da~n~no! A~n~naasi Ko.n.da~n~no!".

      There were 5 ascetics or the group of five monks namely Kondanna, Baddiya, Vappa, Mahaanaama, and Assaji. They became sotapanna one after another on five successive days. Except Kondanna all four others had to do practice with the guidance from the Buddha. The Buddha performed as a close teacher for them while they did the practice.

      On the 1st waningmoon day Kondanna and another monk went alms round while two other monks were taught by the Buddha about dhamma. On that day Baddiya, next day Vappa, next day Mahaanaama and next day Assaji, who was the teacher of `Upatissa Saariputta' the right wing disciple of the Buddha, finally became a sotapanna. Saariputta always slept with his head toward the direction wherever Assaji dwelled not to the Buddha.

      In Noble Eight-fold Path or NEP the Buddha described `sammaa-di.t.thi' first. Sammaa-di.t.thi comes first and this is followed by sammaa-sa`nkappa. These two parts of the path are called pa~n~naa-magga`ngas. Without these two part the path cannot be true path or genuine path. If not genuine it may lead to wrong path. The middle three parts namely sammaa-vaacaa, sammaa-kammanta, and sammaa-aajiiva are called siila-magga`ngas.

      The last three parts of the path namely sammaa-vaayaama, sammaa-sati and sammaa-samaadhi are called samaadhi magga`ngas. Whoever want to follow the path, they must follow the genuine path which is led by sammaa-di.t.thi. There are 7 purifications or satta visuddhis. Siila-visuddhi or morality-purification must be led by sammaa-ditthi. Citta-visuddhi or mind-purification must also be led by sammaa-ditthi. Di.t.thi-visuddhi or view-purification must also be led by sammaa-di.t.thi.

      Ka`nkhaavitara.na-visuddhi or suspicion-purification must also be led by sammaa-di.t.thi. Maggaamagga~naa.nadassana-visuddhi or true-path-purification must also be led by sammaa-di.t.thi. Pa.tipadaa~naa.nadassana-visuddhi or practice-purification must also be led by sammaa-di.t.thi. Finally ~naa.nadassana-visuddhi or wisdom-purification must also be led by sammaa-di.t.thi. In vipassanaa matter these purifications should have been studied beforehand.

      May you all be well and happy,

      With Unlimited Metta,

      Htoo Naing

      ( V-019 DT-906 )
    • 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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