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Vipassanaa_024 (DT 911 )

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  • htoonaing@ymail.com
    Dear Dhamma Friends, Siile pa.t.thaaya naro sappa~n~no, citta.m pa~n~na~nca bhaavaya.m. Aataapii nipako bhikkhu, so ima.m vija.taye jata.m The wise man
    Message 1 of 194 , Jul 24, 2013
      Dear Dhamma Friends,

      "Siile pa.t.thaaya naro sappa~n~no, citta.m pa~n~na~nca bhaavaya.m. Aataapii nipako bhikkhu, so ima.m vija.taye jata.m"

      "The wise man dwelling on siila, having hi-drying effort and ripen wisdom when proliferating citta.m and pa~n~naa such a wise man can solve the complexities." Here the wise man seems accumulated being. Siila here is siila-visuddhi, purification of morality. Effort here is not just simple viriya.

      It has to be aatappa or burning. Those who has such effort is called aataapii, the person who has aatappa viriya. Ripen wisdom is nipako. Pacati means to cook. Paaka means `cooked'. Nipako here is wise man. However he is wise he does need siila as a requirement to solve the problem of complex (created by lobha ir ta.nhaa).

      To effectively practice siila, one has to understand what siila is. Siila has lakkha.na or sign or mark to know that it is siila. It is siilana which is simply called siila. Its lakkha.na is samaadhaana or well-establishment. Its lakkha.na is upadhaara.na or steadfastly-bringing. Siila has function or rasa.

      Its rasa is dussiilaya-viddha.msana or its function is to destroy dismorality-hood. It also functions as sin-freeing or anavajja-sampatti. Its paccupa.t.thaana or manifestation is purification or susuddhi. Its pada.t.thaana or immediate cause is shame-to-do-sin or hirii and fear-to-do-sin or ottappa.

      There are many siila.

      Group of two

      Caaritta siila & vaaritta siila
      Aabhisamaacaarika & aadibrahmacariyaka
      Viratii & aviratii
      Nissita & anissita
      Kaalapariyanta & aapaa.nako.tika
      Sapariyanta & apariyanta
      Lokiya & lokuttaraa


      Group of three

      Hiina, majjhima , pa.niita
      Attaadhipateyya, lokaadhipateyya, dhammaadhipateyya
      Paraama.t.tha, aparaama.t.tha, pa.tippassaddha
      Visuddha , avisuddha, vematika
      Sekkha, asekkha, nevasekkhanaasekkha


      Group of four

      Haanabhaagiya, .thitibhaagiya, visesabhaagiya, nibbedhabhaagiya
      Bhikkhu, bhikkhunii, anupasammanna, gaha.t.tha
      Pakati, aacaara, dhammataa, pubbahetuka
      Paatimokkhasa.mvara, indriyasa.mvara, aajiivapaarisuddhi, paccasannissita


      Group of five

      1.Pariyantapaarisuddhi, 2.apayantapaarisuddhi, 3.paripu.n.napaarisuddhi, 4.aparaama.t.thapaarisuddhi, 5. pa.tipparissaddhipaarisuddhi


      1.Pahaana, 2.verama.ni, 3.cetanaa, 4.sa.mvara, 5.aviitikkama


      Among these what matter are paatimokkha-sa.mvara siila, indriya-sa.mvara siila, aajivapaarisuddhi siila, and paccayasannissita siila are necessary for purification of siila or morality or siila-visuddhi.



      May you all be well and happy,

      With Unlimited Metta,

      Htoo Naing

      V-24 DT-911
    • 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
        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 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.
        ----------------------------------------------------------------------
        Sukin:

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

        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.
        ----------------------------------------------------------------------
        Sukin:

        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?
        ---------------------------------------------------------------------
        Htoo:

        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.
        ----------------------------------------------------------------------
        Sukin:

        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.
        ----------------------------------------------------------------------
        Htoo:

        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.
        ----------------------------------------------------------------------
        Sukin:

        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*?
        ----------------------------------------------------------------------
        Htoo:

        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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