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[dsg] The World in the Buddhist Sense. Ch 3, no 5.

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  • Nina van Gorkom
    Dear friends, For the development of vipassanå the conditions are different from the conditions for the development of calm. The conditions for the
    Message 1 of 1 , Jul 1 12:15 AM
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      Dear friends,

      For the development of vipassan� the conditions are different from
      the conditions for the development of calm. The conditions for the
      development of vipassan� are: association with the right friend who
      can explain the Dhamma, listening, considering and testing the
      meaning of what one has heard. In this way there can be the correct
      understanding of the Eightfold Path. If there is sapp�ya-sampaja��a
      which knows what is suitable for the development of right
      understanding it will develop.
      We read in the Kindred Sayings (IV, Kindred Sayings on Sense,
      Sa��yatana-vagga, Third Fifty, Chapter V, � 146, Helpful) about the
      �sapp�ya� which leads to that which should be valued most highly: the
      eradication of defilements. This �sapp�ya�, this helpful condition,
      is the perception of impermanence. We read that the Buddha said to
      the monks:

      �I will teach you, monks, a way that is helpful for Nibb�na.
      Do you listen to it. And what, monks, is that way?
      Herein, monks, a monk regards the eye as impermanent. He regards
      visible object, eye-consciousness, eye-contact, as impermanent. That
      pleasant or unpleasant or indifferent feeling which arises by eye-
      contact�that also he regards as impermanent.
      He regards the ear�the nose�the tongue, savours, tongue-
      consciousness, tongue-contact as impermanent. That pleasant or
      unpleasant or indifferent feeling, which arises by tongue-contact�
      that also he regards as impermanent.
      He regards the body...he regards the mind, mind-states, mind-
      consciousness, mind-contact as impermanent. The pleasant or
      unpleasant or indifferent feeling�arising therefrom�he regards that
      also as impermanent.
      This, monks, is the way that is helpful for Nibb�na.�

      The impermanence of the realities which appear through the six doors
      cannot be realized immediately. First the r�pa which appears has to
      be realized as r�pa and the n�ma which appears has to be realized as
      n�ma. Their arising and falling away cannot be realized if one cannot
      clearly discern their different characteristics. This sutta reminds
      us to at least begin with awareness of realities such as visible
      object, seeing, feeling or attachment, of the realities which appear
      now. That is the condition which is helpful to gain more understanding.

      *******
      Nina.



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