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[dsg] Sangiiti Sutta Threes (51-53)

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  • Nina van Gorkom
    sutta 51:Walshe: DN 33.1.10(51) Three more kinds of concentration: on emptiness, the signless , desireless (su~n~nato samaadhi, animitto samaadhi,
    Message 1 of 3 , Mar 2, 2009
      sutta 51:Walshe:
      DN 33.1.10(51) 'Three more kinds of concentration: on emptiness, the
      "signless", desireless (su~n~nato samaadhi, animitto samaadhi,
      appa.nihito samaadhi).
      --------

      N: First a general explanation:

      Survey of Paramattha Dhammas, Ch 5:

      <When someone has developed pa��� to the degree that he is about to
      attain enlightenment, he may penetrate the dhammas which appear at
      those moments as impermanent, as dukkha, or as anatt�. Only one of
      these three general characteristics can be realized at a time. When
      he attains nibb�na his way of emancipation is different depending on
      which of the three general characteristics of conditioned dhammas he
      has realized in the process during which enlightenment is attained.
      When he realizes dhammas which appear as impermanent he becomes
      liberated (realizes the four noble Truths) by the emancipation of
      signlessness (animitta vimokkha). When he realizes dhammas as dukkha
      he becomes liberated by the emancipation of desirelessness
      (appanihita vimokkha). When he realizes dhammas as anatt�, non-self,
      he becomes liberated by the emancipation of voidness (su��atta
      vimokkha).
      -------
      By the way to liberation at the moment of attaining nibb�na: when
      someone realizes the aspect of impermanence the citta is being led
      unto nibb�na, cessation, by the influence of signless emancipation.
      When he realizes the aspect of dukkha, the citta is being led unto
      nibb�na, cessation, by the influence of desirelessness emancipation.
      When he realizes the aspect of anatt�, he is being led unto nibb�na,
      cessation, by the influence of voidness emancipation.
      --------
      Nibb�na paramattha dhamma can be classified according to three
      characteristics:
      voidness, su��atta
      signlessness, animitta
      desirelessness, appanihita
      -----------

      Nibb�na is called voidness, su��atta, because it is void of all
      conditioned realities (sankh�ra dhammas). It is called signlessness,
      animitta, because it is void of �signs�, characteristics, of
      conditioned realities. It is called desirelessness, appanihita,
      because it is without any basis of desire, namely, conditioned
      realities. >
      (end Survey quote).
      ----------
      N: The Co and subco elaborate on these aspects.
      As to liberation by realizing emptiness, the Co states that
      vipassanaa in this case is called su~n~nataa, it is empty of �mine�,
      because of the disappearance of the defilements that make for non-
      emptiness. Samaadhi accompanying maggacitta and samaadhi accompanying
      phalacitta (fruition, the result of maggacitta) are called su~n~nato.

      As to being liberated by realizing impermanence, in this case
      vipassanaa is called animitta, because there is the absence of the
      defilements that make for the sign of permanence (nimitta kaaraka).
      Samaadhi accompanying maggacitta and samaadhi accompanying phalacitta
      are called animitta.
      The Subco quotes from the Suttanipaata, verse 342:
      �And develop the signless, (and) cast out the latent tendency to
      conceit. Then by the full understanding of conceit you will wander,
      stilled.�

      As to being liberated by realizing dukkha, vipassanaa is called
      appa.nihita, desirelessness, because there is the absence of the
      defilements that make for desire. This is <the craving for sense
      objects and existence which occurs in the form of [thinking] �this is
      mine, this is happiness�. (Topics of Abhidhamma, p. 359.) Samaadhi
      accompanying maggacitta and samaadhi accompanying phalacitta are
      called appa.nihita.
      -------
      N: Anattaa, impermanence and dukkha are not mere words, they pertain
      to the reality appearing now. Before these three characteristics can
      be realized, we have to understand what the realities are to which
      these pertain. We have to understand what reality, dhamma, is. We
      know so little about seeing, visible object, hearing, sound, feeling,
      realities that appear all the time. We take them for self, but they
      are mere conditioned dhammas. Because of our defilements they seem to
      appear as if they existed already before they were experienced. But
      all conditioned dhammas just appear for a moment through one of the
      six doors and then they are gone completely. Right understanding of
      the present reality has to be developed with great patience in order
      finally to reach the goal.

      **********
      Nina.



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    • Nina van Gorkom
      Dear friends, sutta 52: Walshe DN 33.1.10(52) Three purities: of body, speech, mind (kaaya- socceyya m, vacii-socceyya m, mano-socceyya m). ... N: The Co
      Message 2 of 3 , Mar 6, 2009
        Dear friends,

        sutta 52:
        Walshe
        DN 33.1.10(52) 'Three purities: of body, speech, mind (kaaya-
        socceyya'm, vacii-socceyya'm, mano-socceyya'm).

        -------

        N: The Co states that, briefly, these are the pracitice of purity,
        the training in abstaining from wrong action through body, speech and
        mind.

        --------

        Soceyyaaniiti sucibhaavakaraa soceyyappa.tipadaa dhammaa. Vitthaaro
        panettha ��tattha katama.m kaayasoceyya.m? Paa.naatipaataa
        verama.nii��tiaadinaa nayena vuttaana.m ti.n.na.m sucaritaana.m
        vasena veditabbo.
        --------
        sutta 53
        Walshe
        DN 33.1.10(53) 'Three qualities of the sage: *1053 as to body,
        speech, mind (kaaya-moneyya'm, vacii-moneyya'm, mano-moneyya'm).
        (Moneyya is derived from muni 'sage' .Moneyyaani: munibhaavakaraa
        dhammaa. Comy.)

        ------

        The Co states that these three qualities are the abandonment of the
        three kinds of wrong conduct through the body: killing, stealing and
        sexual misconduct. Moreover, the abandonment of the four kinds of
        wrong conduct through speech: lying, slandering, rude speech and
        foolish babble. Moreover, abandonment of the three kinds of wrong
        conduct through the mind: covetousness, ill-will and wrong view.

        The Co and subco explain about the different degrees of abandoning.
        The sage abandons what is akusala, and performs what is kusala. He
        attains jhaana, develops vipassanaa and attains enlightenment.

        Subco: a quality of the sage is not doing what should not be done and
        doing what should be done through the body.

        Co: a quality of the sage is knowing the object that is bodily
        action, having clear comprehension (pari~n~na) of it, and the
        attainment of maggacitta. Moreover it is the abandonment of
        attachment to the body, and the cessation of bodily action by the
        attainment of the fourth jhaana.

        Subco: as to knowing the object of what is reckoned as body, there is
        reference to a text about the �Parts of the Body�: �there is in this
        body hair....� (Vibhanga, 356). He understands as it really is the
        origin of the body, its cessation, unsatisfactoriness, danger and
        escape. This is the way of vipassanaa and by this he abandons
        attachment to the body. After having made to cease bodily activities
        by attainment of what should be reached, all these qualities
        occurring by way of the body are called the practice of a wise man
        through the body.

        As to qualities of the sage as to speech and mind, this is dealt with
        in the same way. The cessation of speech is by the attainment of the
        second jhaana. The cessation of mental activity is through nirodha
        samaapatti, the attainment of cessation. This is he temporary
        suspension of citta which can be attained by the anaagami and the
        arahat who have developed both samatha and vipassanaa.

        The subco explains that as to the object of mental activity known by
        pa~n~naa, this occurs with regard to eightyone worldly cittas, thus
        not with regard to the eight lokuttara cittas.

        -------

        N: The sage should be aware of and directly understand whatever citta
        appears among the worldly cittas. We read in the Gradual Sayings (I,
        271) about the three purities of body, speech and mind. We read as to
        purity of mind:

        <Herein, a monk, if he has some personal sensual desire, is aware:
        There is in me sensual desire. If there be none he is likewise aware
        of it. Also he is aware of how the arising of sensual desire not yet
        arisen comes about, and how it is abandoned when arisen, and how in
        the future there is no such arising.>

        The same is said about malevolence, and the other hindrances.

        Insight should be developed also of all kinds of akusala, otherwise
        they cannot be eradicated.

        ----------

        Co:
        Moneyyaaniiti munibhaavakaraa moneyyappa.tipadaa dhammaa. Tesa.m
        vitthaaro ��tattha katama.m kaayamoneyya.m? Tividhakaayaduccaritassa
        pahaana.m kaayamoneyya.m, tividha.m kaayasucarita.m kaayamoneyya.m.....

        *********
        Nina.

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