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awareness and thinking

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  • Nina van Gorkom
    Dear Scott, S: Since I is not, neither is stage . These are, I think, only spoken of conventionally. What do you think? I don t mean to dismiss the
    Message 1 of 71 , Dec 2, 2006
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      Dear Scott,

      S: Since 'I' is not, neither is 'stage'. These are, I think, only
      spoken of conventionally. What do you think? I don't mean to dismiss
      the constituents of 'stages' when I suggest the above.
      -------
      N: I am inclined to think of stages as degrees of pa~n~naa, and
      pa~n~naa is a cetasika. not a person. It is all about pa~n~naa that
      grows, becomes more detached from conditioned realities and inclines
      to nibbaana.
      -------

      N: ".. this contains
      explanations about nimitta..."
      ----
      S:
      Let's find that one and listen together. I'd feel very much
      appreciation to discuss it with you!
      ----
      N: A good idea, and let others join in. I am downloading now.
      Nina

      [Non-text portions of this message have been removed]
    • philofillet
      Dear group--- I repost a transcription on nimitta: ------------Acharn: Yesterday, tomorrow, the dhamma has fallen away and the nimitta or sign of it remains.
      Message 71 of 71 , Jan 18, 2014
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        Dear group--- I repost a transcription on nimitta: ------------Acharn: Yesterday, tomorrow, the dhamma has fallen away and the nimitta or sign of it remains. Nibbaana is animitta, not nimitta, it does not arise and fall way. What appears is only the succession of the arising and falling away of dhammas. After the sense-door process there are bhavanga-cittas and then a mind-door process. The bhavanga-cittas and other cittas do not appear, so, what is now appearing? All are nimitta of that which arises and falls away. Hardness is experienced through the bodysense and through the mind-door, but can anyone distinguish sense-door and mind-door? Q: At the first stage of insight one can experience the mind-door. Acharn: The mind-door appears but cittas arise and fall away so fast. One can understand the ruupa which appears without thinking whether it is experienced through sense-door or through the mind-door. There is no doubt about the mind-door. So you know in that way what the mind-door is. Now we think that there is no mind-door but there are mind-door processes in between all processes. Without paramattha dhammas there is no nimitta. We may think about it but is his a reality, no self who thinks? The reality and the nimitta of it: they appear like sound and its echo, who knows which is which? Instead of finding out whether nimitta is a paramattha dhamma, know that it is now. No one can pinpoint a moment of experiencing an object or the object itself.----------phil
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