[dsg] Re: Video Games?
- Friend Sarah,
Sarah: James, we agree that the only `true release' or escape from
samsara is the realisation of nibbana by the supramundane
consciousness when defilements are eradicated. However, the path has
to be developed and this can only be by way of gradually knowing
present namas and rupas as anatta, i.e knowing material forms,
feelings, perceptions, formations and consciousness for what they
are - conditioned dhammas or elements. I agree with you that the
idea of self is only finally eradicated at the first stage of
enlightenment, but the insight can only ever begin to develop at the
James: Okay, great, we agree here!! (BTW, I took a somewhat radical
position in this post for a purpose: to pin you down to what is
important. If I mention that knowing namas and rupas is somewhat
important, but nibbana is more important, you will only focus on the
first part, blow it completely out of proportion, and then my
meaning would be lost. You have done this before! ;-)) To
summarize, so that we are both on the same page: The goal of
Buddhism is enlightenment, not knowing namas and rupas. Simply
understanding namas from rupas in everyday life is still mundane
knowledge. Knowing namas and rupas as anatta won't occur until
enlightenment, which is of a supramundane consciousness.
Additionally, this supramundane consciousness won't occur until the
defilements are eradicated. Am I the only one to see the necessity
for meditation practice to achieve this goal? (Don't answer that I
already know your answer! ;-)) One must purify the mind and this
cannot be done (`that well' I hate to give you even an inch! ;-)) in
this midst of defilements. It would be like trying to dry your
clothes in a rainstorm, it just can't be done. It is incorrect to
say that meditation practice should not be practiced because of the
idea of self because even the knowing of namas and rupas in the
present moment has the idea of self present! Your approach reminds
me of the Zen story of the master who wanted to teach his disciple
how his approach to Buddhism was incorrect. The disciple came
across his master looking around the floor inside his hut. The
disciple asked his master what he was looking for and the master
replied that he was looking for his keys. They both searched around
the room, high and low, but couldn't find them. The disciple then
asked the master if he was sure he had lost them in the hut, and the
master replied, "No, actually, I lost them outside. But the light
is better in here." The disciple was shocked and told his master
that they should look for the keys outside, in the dark, where they
had really been lost. The master replied, "Then why do you search
for nibbana only where there is light and not where it has been
lost?" The disciple then became enlightened.
- Thanks Rob and Jack,
I'm trying to do samatha of course. People said that
anapanasati is the easiest object and the most basic
object in meditation. Is it true?
Or maybe I've chosen the wrong object for my mind?
My problem is my mind always wandering most of the
time, when I'm climbing the stairs or sitting in the
lecture hall. And I find that it's very dangerous with
the wandering mind in my case.
Could someone suggest me another object or maybe
anapanasati is the right object for me?
> I think first you need to adjust your expectations=====
> of what happens during
> meditation. Accept wandering mind (monkey mind as
> some Buddhists call it) as
> normal. Your job is to gently bring your mind back
> to the object of meditation. At
> first this may happen many times every minute. If
> you find yourself judging
> yourself as you did in the paragraph above, gently
> say to yourself, "judging
> mind, judging mind" and bring your attention gently
> back to your breath.
> Your mind on its own will eventually spend more and
> more time on the object
> of meditation. Don't force anything. Be gentle. Be
> mindful of everything that
> There is an old Chinese proverb. If you try to keep
> a wild horse in a small
> stall, he will rebel and kick at the walls. But,
> keep the wild horse in a big
> pasture and he will accept his situation peacefully.
> [Non-text portions of this message have been
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