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Neutral Feeling And Neutral Treatment: Two Kinds Of Upekkhā

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  • abhidhammika@yahoo.com
    Neutral Feeling And Neutral Treatment: Two Kinds Of UpekkhāHistoryDesmond Chiong recently posted a message (Triplegem 1240) with a question which of the
    Message 1 of 1 , Jun 4, 2001
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      Neutral Feeling And Neutral Treatment: Two Kinds Of Upekkhā

      History

      Desmond Chiong recently posted a message (Triplegem 1240) with a
      question which of the Four Appamaññā can happen naturally or not.

      My reply (1263) was that all the four happen naturally.

      Desmond returned my reply with a message (1264) that upekkhā in the
      four could happen only by meditative practice.

      In response (1265), I asked Desmond to go to Sections 150, 156, 157,
      and 159 in Dhammasańgaņī and see for himself how the sensuou=
      s healthy
      minds contain upekkhā – without meditative practice.

      History Ends Here.

      My latest response was somewhat misleading because I should also have
      included Sections 1, 146, 147, amd 149 in Dhammasańgaņī. Whe=
      n I was
      making that response, I was very sleepy staying very late at night,
      and was focusing only on Dhammasańgaņī, which does not show =
      another
      kind of upakkhā, namely, tatramajjhattatā in the first kām&#=
      257;vacara
      healthy mind. So I failed to read and consider this kind of upakkhā.
      However, the next morning, upekkhā as tatramajjhattatā began to
      occupy my mind and forced me to read Aţţhasālinī and Vi=
      suddhimagga.

      When I began to read the fine prints in Aţţhasālinī, I =
      realized that
      upekkhā in the Four Appamaññā referred to tatramajjhattatā. =


      Section 1 in Dhammasańgaņī lists mental components occurring=
      in the
      first sensuous healthy mind. But near the end of the list, it uses
      the phrase ` and other components also' (ye vā pana).

      When Aţţhasālinī elaborates on this phrase, it lists ni=
      ne additional
      psychological phenomena as other mental components (yevāpanakā). =
      One
      of them is tatramajjhattatā. And the most interesting terms found in
      the discussion are mettāpubbabhāgo, karuņāpubbabhā=
      go,
      muditāpubbabhāgo, and <surprise, surprise> upakkhāpubbabh=
      57;go. So some
      of the missing items in the first sensuous healthy mind are described
      as pre-developmental love, pre-developmental compassion, pre-
      developmental joy, and pre-developmental equipoise
      (upekkhāpubbabhāgo).

      And then, Aţţhasālinī explains, if tatramajjhattatā=
      ; is taken, it
      amounts to taking upakkhāpubbabhāgo (so pana tatramajjhattatā=
      ;ya
      gahitāya gahitova hoti). In plain English, the first sensuous healthy =

      mind contains the tatramajjhattatā kind of upekkhā (i.e,
      tatramajjhattatā and upekkhā for meditative cultivation are the
      same).

      Upekkhā in the phrase `upekkhāsahagatam' in Section 150 of
      Dhammasańgaņī refers to neutral feeling.

      Upekkhā in the missing item `upekkhāpubbabhāgo' in the phras=
      e `ye vā
      pana' in the same section 150 refers to neutral treatment which is
      what tatramajjhattatā does in dealing with things and beings.

      Thus, it amounts to saying that the sensuous healthy minds in
      Sections 150, 156, 157, amd 159 contain both kinds of upekkhā while
      the sensuous healthy minds in Sections 1, 146, 147, and 149 contain
      pre-developmental upekkhā with the meaning of neutral treatment.

      The final verdict based on findings in Dhammasańgaņī and A&#=
      355;ţhasālinī
      is that all eight sensuous healthy minds (kāmāvacara kusala citt&=
      #257;ni)
      contain pre-developmental upekkhā or neutral treatment while the last =

      four of them contains both kinds of upekkhā (neutral feeling as well
      as pre-developmental neutral treatment).



      Suan Lu Zaw


      http://www.bodhiology.org
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