Sri Lanka Revisited, Ch 6, no 6.
- Dear friends,
When the first stage of insight-knowledge arises pañña realizes the
difference between nåma and rúpa through the mind-door. Cittas that
experience objects arise in a series or process of cittas. There are
processes of cittas that experience an object through one of the
sense-doors and processes of cittas that experience an object through
the mind-door. For example, visible object is experienced by cittas
arising in the eye-door process and after that visible object is
experienced by cittas arising in a mind-door process. When seeing
arises, it seems to last, at least for a while. It may seem that
there is seeing without interruption. In reality visible object,
after it has been experienced through the eye-door, is experienced
through the mind-door. It seems that seeing is immediately followed
by hearing but in reality there must have been many processes of
citta in between. However, we do not notice this, cittas arise and
fall away very quickly. Rúpas that are sense objects such as visible
object or sound, can be experienced through their corresponding sense-
door and through the mind-door, and nåma, such as seeing or hearing,
can be experienced only through the mind-door. Thus, through the mind-
door both nåma and rúpa can be experienced. When the difference
between nåma and rúpa is realized by paññå, it is realized during a
mind-door process. At those moments it is also known what a mind-door
process is. At this moment we know it in theory, but at the moment of
insight-knowledge it is directly known. At such moments there is no
self, no world, and nåma and rúpa clearly appear one at a time
through the mind-door.
It is useful to know about the stages of insight-knowledge, otherwise
we may erroneously believe that stages of insight have arisen
already. Paññå is bound to be weak in the beginning. There may
sometimes be awareness of a rúpa and sometimes of a nåma, but we
should not take our weak knowledge for the first stage of insight-
knowledge. There is likely to be an idea of self who is mindful. Is
it already clearly known what the mind-door is? It is beneficial to
know what one does not know yet.
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- Dear friends,
�How can we begin to develop pa����, this was a question that people
often asked. Acharn Sujin invariably answered: �Develop it now!�
There is no other way because right understanding can only begin at
the present moment and all the material to be studied is there
already; thus, we have to develop it now. Do we believe that we have
to do something else first, such as thinking of n�ma and r�pa, before
there can be mindfulness? Thinking and considering are very useful,
but we should not believe that we have to think first in order to
induce the arising of sati. When we think of n�ma and r�pa, it is
conditioned, we could not think of them if we had not studied the
Dhamma. There is no self who thinks. At that very moment there can be
mindfulness and understanding of thinking as only a reality, and that
is the beginning of pa���. Some people may believe that thinking is
not suitable as object of awareness. When thinking arises, that is
the reality of the present moment, we should not wait. When people
were worried about there being more often thinking than mindfulness,
Acharn Sujin said: �What about this moment?� She remarked:
�We should not forget to develop right understanding of seeing as
only an experience, different from visible object which appears.
Develop it now. How can pa��� be clear immediately, just at the
moment of awareness? Develop understanding, don�t worry about it when
it is not clear yet. When understanding arises more often it will be
Don�t we expect too much in the beginning? When realities do not
appear clearly we become impatient already and we wonder how pa���
can ever develop. We should not be afraid to develop understanding of
a n�ma or r�pa which appears now, even if pa��� does not know it
clearly. Isn�t there time and again an object impinging on one of the
Through ignorance of realities we are enslaved by our many
defilements. When pa��� is being developed now there will eventually
be detachment and freedom from defilements. We read at the end of the
�Discourse on the Six Sixes� which was quoted above about the
detachment brought about by right understanding of realities:
�Seeing this thus, monks, the instructed ariyan disciple turns away
from eye, turns away from visible objects, turns away from eye-
consciousness, turns away from eye-contact, turns away from feeling,
turns away from craving. He turns away from ear, he turns away from
sounds... He turns away from nose, he turns away from smells... He
turns away from tongue, he turns away from tastes... He turns away
from body, he turns away from touches... He turns away from mind, he
turns away from mental objects, he turns away from mind-
consciousness, he turns away from mind-contact, he turns away from
feeling, he turns away from craving. Turning away he is
dispassionate; by dispassion he is freed; in freedom is the knowledge
that he is freed, and he comprehends: Destroyed is birth, brought to
a close the Brahma-faring, done is what was to be done, there is no
more of being such or so.�
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- Dear Nina,
To day I searched yahoo and saw your pictures:
and the books that you wrote. I'm interested in the book "The Problem Of Fear In Time Of Grief", do you have this book online as dhammadhana? If yes, may I copy and post it at SD/JTN/DW daily?
- Dear Nibs
>Ph: "All the material to be studied is there already."
> "How can we begin to develop paññå", this was a question that people
> often asked. Acharn Sujin invariably answered: "Develop it now!"
> There is no other way because right understanding can only begin at
> the present moment and all the material to be studied is there
> already; thus, we have to develop it now.
Moments of seeing and visible object, moments of hearing and sound, and lobha and other defilements arising in response. There can be studying of them now, in a natual, unforced way. Is this pariyatti? Or is pariyatti the things we cannot study through their arising but only know of through books, such as bhavanga cittas, for example?
Anyways, why speak of pariyatti? I think we can be too attracted to terminology
and categories. What is appearing now can be studied, "all the material necessary..." ...do we really need to call it pariyatti or patipati, do we need to name it and categorize it? The way Abhidhamma does so is beautiful, but...
- Dear Yawares,
Op 27-okt-2012, om 16:33 heeft Yawares Sastri het volgende geschreven:
> I'm interested in the book "The Problem Of Fear In Time Of Grief",-------
> do you have this book online as dhammadhana? If yes, may I copy and
> post it at SD/JTN/DW daily?
N:It is a wheel publication and it would be best to ask them
directly. For me, of course, anumodana. Gabi sent me a copy with her
condoleance letter to me as a reminder. For me, it is a time of
grief. I can do with any reminder.
- Dear Phil,
Op 27-okt-2012, om 16:57 heeft philip het volgende geschreven:
> Ph: "All the material to be studied is there already."
> Moments of seeing and visible object, moments of hearing and sound,
> and lobha and other defilements arising in response. There can be
> studying of them now, in a natual, unforced way. Is this pariyatti?
N: Remember the long discussions with Scott. Pariyatti always
concerns the present moment. It is not theory or what we find <in the
book>. Only thus it can gradually lead to pa.tipatti, reaching for a
particular reality as Kh Sujin explained.
> Ph: Anyways, why speak of pariyatti? I think we can be too----
> attracted to terminology
> and categories. What is appearing now can be studied, "all the
> material necessary..." ...do we really need to call it pariyatti or
> patipati, do we need to name it and categorize it? The way
> Abhidhamma does so is beautiful, but...
N: No need to call it anything.
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- Dear Nina,
Thank you very much for your anumodana, I take it as 'yes' you'll let me post your dhamma-articles @ SD/JTN/Dhamma Wheel. And I'll do so, starting soon.
> Dear Yawares,For me, of course, anumodana.