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[dsg] The World in the Buddhist Sense. Ch 3, no 6.

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  • Nina van Gorkom
    Dear friends, The third sampajañña is gocara-sampajañña. Gocara literally means place or domain. In this case it is not the place where one should stay but
    Message 1 of 1 , Jul 1, 2009
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      Dear friends,

      The third sampaja��a is gocara-sampaja��a. Gocara literally means
      place or domain. In this case it is not the place where one should
      stay but �where citta goes�, the object, �ramma�a, of the citta. When
      gocara-sampaja��a arises there is comprehension of the object of
      mindfulness. All realities which appear now through the six doors are
      the gocara or �domain� of sati of the Eightfold Path. All of the
      n�mas and the r�pas are included in the four �satipatth�nas�, the
      applications of mindfulness. They are: mindfulness of the body, of
      feeling, of citta and of dhammas. The object of sati is a paramattha
      dhamma which appears now, it is not a concept such as a body, a hand
      or a chair. Some people think that the postures of the body can be
      object of mindfulness. They think for example that the �sitting r�pa�
      should be object of mindfulness. Among the twenty-eight kinds of r�pa
      which are taught in the Abhidhamma there is no sitting r�pa. The body
      is composed of the four Great Elements and other r�pas which each
      have their own specific characteristic. The characteristic of
      hardness or heat may appear, no matter whether one is sitting,
      standing, walking or laying down. Sitting has no characteristic, it
      is a concept one has of the whole body which sits. In order to
      eradicate the idea of self who is sitting there should be awareness
      of one reality at a time, one n�ma or r�pa. We have conditions to
      think of sitting and we do not have to avoid that, but we should know
      the difference between the moments we think of concepts such as the
      whole body and the moments there is awareness of a paramattha dhamma
      (absolute reality).
      Is there any object of awareness we do not like and of which we think
      that it ought not to be object of awareness? Do we �push it aside�
      and wait until there is another object? For instance, most of us do
      not like it to be in a hurry. Would we rather not be aware of n�ma
      and r�pa at such moments? Or do we think that we can�t? Is there not
      a secret tendency not to know objects we dislike? In that way right
      understanding of realities cannot develop. When we are feeling tired,
      or angry, or when we are discouraged about the development of
      satipatth�na, can there be awareness even of such moments? They are
      only realities arising because of conditions, not self.



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