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Vipassanaa_030 (DT 917 )

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  • htoonaing@ymail.com
    Dear Dhamma Friends, Regarding siila-visuddhi the most important is to observe not to do bad things. Bhikkhu paatimokkha has 91805036000. This is for monks or
    Message 1 of 194 , Aug 2, 2013
      Dear Dhamma Friends,

      Regarding siila-visuddhi the most important is to observe not to do bad things. Bhikkhu paatimokkha has 91805036000. This is for monks or bhikkhu. As soon as become a monk by sa.mgha-kamma done in siimaa (the building where sa.mgha work and jobs are done) the monk is said to be observing all these siila. There must be 10 kaaraka bhikkhuu(monks) to offer monkhood to a person.

      When a bhikkhu break one of 4 paaraajikas he is no more a bhikkhu even though he still wears a robe. If he does not disrobe he cannot proceed seven visuddhis. But if he disrobe and declares that he is no more a bhikkhu and deserts all sikkhaa (practice of siila) he become an ex-monk and he is a lay person. If he wants seven purifications he has to observe 5 precepts.

      4 paaraajikas are

      1. killing human beings including embryos.
      2. stealing ungiven wealth of a quarter of unit (say 25 cents or 25 pennies)
      3. having sex
      4. telling lie on having jhaana or magga or phala

      Killing mosquitoes does not constitute paaraajika but he has to treat that as described in vinaya rules. Telling simple untruth can still be treated. Paarajeti means defeat, lose, fail. Paaraajiko means a monk who loses bhikkhu-hood. Next comes is sa.mghadisesa vinaya rules. It has to be seriously treated according to vinaya rules and this does not need to disrobe. But if untreated there cannot be siila-visuddhi. There are 13 sa.mghadisesa vinaya rules. All other rules if broken can be treated by declaration among bhikkhus. There are 7 groups of aapatti (breaking bhikkhus' rules).

      In Buddha's time there are much more lay people who attained sotapannaship than bhikkhus. But among arahats all most all are bhikkhus with a few exceptions in lay people side. Arahats who were lay people (non-bhikkhu) did parinibbaana soon (on the same day). Examples of non-bhikkhu arahats were the father of our Lord Buddha (Siddhattha Gotama) named "King Suddhodana", Minister Santati, Baahiya Daaruciriya (no time to search for his own robe and bowl).

      So for bhikkhus 4 paaraajika dhamma have to be avoided permanently and all other breakages have to be treated according to vinaya rules. If this is done his (monk) siila becomes siila-visuddhi.


      May you all be well and happy,

      With Unlimited Metta,

      Htoo Naing

      V-30 DT-917
    • 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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