Re: [dsg] Re: Anatta as a strategy
- Dear Scott (Larry, James),
Op 2-jan-2008, om 4:41 heeft Scott Duncan het volgende geschreven:
> Larry: Another example--------
> of right concentration that is not vipassana would be reading in order
> to help someone or playing the guitar to cheer up someone."
> Scott: This is helpful, I think. Concentration influences citta
> through conascent arising which is, at the same time, under the
> influence of, say, conascent mettaa in directing action. The object
> of focus is a concept: someone in need of help or cheering up. Since
> the citta is kusala, it is Right Concentration. Is that the gist?
N: Here we have situations and during such situations there are many
kinds of citta arising, kusala, akusala and neither kusala nor
akusala. In general we can say that when the objective is not daana,
siila or bhaavana, the cittas are akusala cittas.
When playing guitar or piano, we like the music, pay attention to it,
and then there is lobha, or there is dosa when we have trouble
reading notes. The monk is not allowed music and that is meaningful.
It is not a suitable occupation for him.
However, also during our playing cittas with metta or with
mindfulness of nama and rupa may arise. We find that music can help
people when they suffer, bodily or mentally.
When the citta is kusala citta also the accompanying concentration is
The term right concentration is mostly used for the factor of the
eightfold Path right concentration.
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- Dear Sarah,
Thanks for the reply:
S: "I think it's the atta-sa~n~naa (wrong perception of 'atta') which
accompanies wrong view which leads to the idea of 'wholeness'. This is
because of not understanding dhammas as elements or as namas and
rupas. There is continuity of dhammas and this (along with wrong
view) is what leads to a lack of understanding of the arising and
falling away of those namas and rupas. Again, because of atta-sanna,
there is an illusion of lastingness."
Scott: I think that Alex and I are getting into this sort of territory
in our ongoing discussion about cetanaa; that is, the need to preserve
an idea of 'conscious choice', which, I suggest, is micchaa di.t.thi
and perhaps derived from atta-sa~n~naa. I need to learn more about
the constituents of micchaa di.t.thi. Views are powerful modes of
thought. I appreciate the Sammohavinodanii extract.
S: "It is on account of not 'resolving the compact', not understanding
dhammas as elements that the various vipallasa arise - especially
those connected with ditthi (wrong views). Do you have any other
suggestions yourself, Scott?
Scott: No, not really. I want to understand di.t.thi more, as I
mentioned. Here we are referring, I think, to di.t.thi-vipallaasa,
but this must be linked somehow - conditioned - by
sa~n~naa-vipallaasa. I don't know enough about the functioning of the
whole illusion of coherent thought. By this I mean that it must also
be illusory that 'my thoughts' hang together and form whole conceptual
'entities', seeming to build upon each other, etc., but I'll need to
think about it some more. So funny...