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Offline Sukma Kemenyan

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Re: The Light, The Fire...
« Reply #60 on: 21 November 2013, 03:05:53 PM »
Jadi ketika seseorang telah mencapai jhana dan keluar dari jhana
(moment setelah keluar dari jhana inilah disebut upacara samadhi setelah jhana)

maka arahkan perhatian ke HADAYAVATHU,
disinilah kita melakukan pengamatan terhadap 4 objek vipasana (kayanupasana, vidananupasana, cittanupasana, dan dhammanupasana).

Mirip mirip sama...
Namun kelihatannya lebih dalem lagi, terutama pada bagian...
- Kayanupassana (Contemplation on the Body)
- Vedananupassana (Contemplation on Feelings)
- Cittanupassana (Contemplation on Thoughts)
- Dhammanupassana (Contemplation on Dhammas)

Thanks bond...
Hopefully gue dapet practical yang sesuai tanpa harus berexperiment lagi

Offline Sukma Kemenyan

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Re: The Light, The Fire...
« Reply #61 on: 21 November 2013, 11:15:36 PM »
Smoga sesuai...
Now... Im reading nyampe hal.22, (How You Develop Mindfulness-of-Breathing)
and... inner me udah menjerit....
"No... enough with samatha... enough with single-object... enough with jhana"

hmph... sorry bond, bagian how-to samatha/jhana...
mending gw skip dulu, daripada gw malah nutup buku,
dan memilih tidur (especially karena... i hate objek nafas)


balik...balik...
now im at hal 66, Question 2.2, the answer mbuat gw tertarik...

There are eighty-nine types of consciousness,
fifty-two mental-concomitants, and
twenty-eight types of materiality.

The eighty-nine types of consciousness are called the consciousness-aggregate (vi¤¤àõa-khandha). Of the fifty-two mental-concomitants, feeling is the feeling- aggregate (vedanà-khandha); perception is the perception- aggregate (sa¤¤à-khandha); and the remaining fifty mental-concomitants are the formations-aggregate (saïkhàra-khandha).
Sometimes the consciousnesses (citta) and mental- concomitants (cetasika) together are called mentality
(nàma). Sometimes they are seen as four aggregates, the feeling-aggregate, the perception-aggregate, the formations-aggregate and the consciousness- aggregate, which together are the mentality-aggregate (nàma khandha). The materiality-aggregate (råpa- khandha) is the twenty-eight types of materiality. The consciousnesses, mental-concomitants and materiality together are called ‘mentality-materiality’ (nàmaråpa).
They are sometimes also called the five aggregates: materiality, feeling, perception, formations, and consciousness. Their causes are also only mentality- materiality.



hal 68... what? why... ?
why we must go back to object (kammatthana)
white kasinas... karaniyametta suttas...metta-jhana...

hal 71... another good note...
There are seven stages of purification (visuddhi), I shall here explain the first five. They are:
1. The Purification of Conduct (sãla-visuddhi).
2. The Purification of Mind (citta-visuddhi).
    This is access concentration (upacàra-samàdhi) and
    the eight attainments (samàpatti).
3. The Purification of View (diññhi-visuddhi).
    This is the Knowledge of Analysing Mentality-materiality (nàmaråpa-pariccheda-¤àõa).
4. The Purification by Overcoming Doubt (kaïkhà- vita-raõa-visuddhi).
    This is the Knowledge of Discerning Cause and Condition (paccaya-pariggaha-¤àõa),
     in other words, to see dependent-origination (pañiccasamup- pàda).
5. The Purification by Knowledge and Vision of What Is and What Is Not the Path (maggàmagga¤àõa- dassana-visuddhi).
    This is the Knowledge of Comprehension (sammasana-¤àõa) and
    Knowledge of Arising and Passing-Away (udayabbaya-¤àõa),
    which is the beginning of Vipassanà.


hmm... sorry bond, im disagree with following,
Without knowing mentality- materiality and their causes,
how can we comprehend that they are impermanent, suffering, and non-self?
How can we practise Vipassanà?

It is only after we have thoroughly discerned mentality-materiality and their causes, that we can practise Vipassanà meditation.


to be able masak nasi, i doesnt need to nyangkol
to be able online internet, i doesnt need to understand complex cabling, and their protocols
yes, maybe... those knowledges required, and smoothening.


but... why...? why we need to re-invent the wheel?
finding something already founded and the knowledges is there already.



(continue reading...)
« Last Edit: 21 November 2013, 11:29:39 PM by Kemenyan »

Offline Sukma Kemenyan

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Re: The Light, The Fire...
« Reply #62 on: 21 November 2013, 11:37:54 PM »
hal 73...
The Buddha taught four methods for discerning dependent-origination, according to the character of his listeners. In the Pañisambhidàmagga, there is yet another method. Altogether there are five methods. The first method is to discern dependent-origination in forward order: ‘avijjàpaccayà saïkhàrà, saïkhàrapaccayà vi¤¤àõaÿ, vi¤¤àõapaccayà nàmaråpaÿ...


 
 
 
 The fifth method taught by the Venerable Sàriputta, and recorded in the Pañisambhidàmagga Pàëi Text, is easy for beginners. It is to discern that five past causes have produced five present effects; and that five present causes will produce five future effects. This is the main principle in the fifth method. If you want to know it with direct experience, you should practise up
to this stage.


... i stop my sef at QnA3
waktunya meditabo
   
« Last Edit: 21 November 2013, 11:45:53 PM by Kemenyan »

Offline Sumedho

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Re: The Light, The Fire...
« Reply #63 on: 22 November 2013, 07:57:57 AM »
Quote
hmm... sorry bond, im disagree with following,
Without knowing mentality- materiality and their causes,
how can we comprehend that they are impermanent, suffering, and non-self?
How can we practise Vipassanà?

It is only after we have thoroughly discerned mentality-materiality and their causes, that we can practise Vipassanà meditation.

to be able masak nasi, i doesnt need to nyangkol
to be able online internet, i doesnt need to understand complex cabling, and their protocols
yes, maybe... those knowledges required, and smoothening.


but... why...? why we need to re-invent the wheel?
finding something already founded and the knowledges is there already.
agreed on that. The whole point is to see the suffering, impermanence and not-self. Unfortunately the book you read is heavily based on theravadan abhidhammic with detailed and complex categorisations and expositions.

IMO, We can do that without knowing or filling up the knowledge of 'detailed'/'abhidhammic' theravada's mentality-materiality nor sarvastivada's nor mahasanghika's nor other sect's. It just an attempt for each sects to explain their interpretations of Buddha's teaching from their sect's point of view. At the early era, a lot of Buddha's disciples were able to get enlightened without those so called 'deep' and 'profound'.
There is no place like 127.0.0.1

Offline bond

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Re: The Light, The Fire...
« Reply #64 on: 22 November 2013, 08:44:24 AM »
Now... Im reading nyampe hal.22, (How You Develop Mindfulness-of-Breathing)
and... inner me udah menjerit....
"No... enough with samatha... enough with single-object... enough with jhana"

hmph... sorry bond, bagian how-to samatha/jhana...
mending gw skip dulu, daripada gw malah nutup buku,
dan memilih tidur (especially karena... i hate objek nafas)

It's ok nafas hanya salah satu objek, bisa pilih yang lain


balik...balik...
now im at hal 66, Question 2.2, the answer mbuat gw tertarik...

There are eighty-nine types of consciousness,
fifty-two mental-concomitants, and
twenty-eight types of materiality.

The eighty-nine types of consciousness are called the consciousness-aggregate (vi¤¤àõa-khandha). Of the fifty-two mental-concomitants, feeling is the feeling- aggregate (vedanà-khandha); perception is the perception- aggregate (sa¤¤à-khandha); and the remaining fifty mental-concomitants are the formations-aggregate (saïkhàra-khandha).
Sometimes the consciousnesses (citta) and mental- concomitants (cetasika) together are called mentality
(nàma). Sometimes they are seen as four aggregates, the feeling-aggregate, the perception-aggregate, the formations-aggregate and the consciousness- aggregate, which together are the mentality-aggregate (nàma khandha). The materiality-aggregate (råpa- khandha) is the twenty-eight types of materiality. The consciousnesses, mental-concomitants and materiality together are called ‘mentality-materiality’ (nàmaråpa).
They are sometimes also called the five aggregates: materiality, feeling, perception, formations, and consciousness. Their causes are also only mentality- materiality.



hal 68... what? why... ?
why we must go back to object (kammatthana)
white kasinas... karaniyametta suttas...metta-jhana...

Sebenarnya melatih white kasina, metta jhana itu hanya sebuah pilihan kalau kita ingin mahir. Jika tidak berdasarkan upacara samadhi dengan objek yang dipilih sudah bisa vipasanna. Sebagai contoh ada perbedaan terangnya dan sharpness yang dihasilkan anapanasti dan kasina  putih. Metta jhana, ini perlu dilatih karena salah satu protection dari 4 protection yang dianjurkan Sang Buddha

hal 71... another good note...
There are seven stages of purification (visuddhi), I shall here explain the first five. They are:
1. The Purification of Conduct (sãla-visuddhi).
2. The Purification of Mind (citta-visuddhi).
    This is access concentration (upacàra-samàdhi) and
    the eight attainments (samàpatti).
3. The Purification of View (diññhi-visuddhi).
    This is the Knowledge of Analysing Mentality-materiality (nàmaråpa-pariccheda-¤àõa).
4. The Purification by Overcoming Doubt (kaïkhà- vita-raõa-visuddhi).
    This is the Knowledge of Discerning Cause and Condition (paccaya-pariggaha-¤àõa),
     in other words, to see dependent-origination (pañiccasamup- pàda).
5. The Purification by Knowledge and Vision of What Is and What Is Not the Path (maggàmagga¤àõa- dassana-visuddhi).
    This is the Knowledge of Comprehension (sammasana-¤àõa) and
    Knowledge of Arising and Passing-Away (udayabbaya-¤àõa),
    which is the beginning of Vipassanà.


hmm... sorry bond, im disagree with following,
Without knowing mentality- materiality and their causes,
how can we comprehend that they are impermanent, suffering, and non-self?
How can we practise Vipassanà?

It is only after we have thoroughly discerned mentality-materiality and their causes, that we can practise Vipassanà meditation.


to be able masak nasi, i doesnt need to nyangkol
to be able online internet, i doesnt need to understand complex cabling, and their protocols
yes, maybe... those knowledges required, and smoothening.


but... why...? why we need to re-invent the wheel?
finding something already founded and the knowledges is there already.

Penyataan diatas mengacu pada paramatha dhamma(ultimate reality) dari nama dan rupa. itulah yang didiscern. Dan disana kita bisa melihat langsung apa yang dimaksud dengan jasmani yang terdiri dari rupa kalapa dan apa yang mempengaruhi kalapa ini.Memang pengetahuan ini sudah dibabarkan dukkha, anicca dan anatta tetapi yang sering kita hanya mengetahui secara konsep bukan langsung melihat. Penyebab materiality dan mentality(nama dan rupa) ini akan mengacu pada  paticca samupada. Dengan melihat ini semua kita mengetahui karateristik dari nama dan rupa yang sebenarnya ultimate reality). Masalah masak nasi dan nyangkul dsb itu menurut saya analogi logika saja bukan pengetahuan langsung. Saya ambil contoh dalam melihat jenis2 vedana, itu memang benar dilihat langsung bukan hanya menyenangkan, tidak menyenangkan dan netral ini hanya konsep literal dan kita tahu merasakannya. Tapi apa penyebabnya dan bagaimana karakteristiknya kita tidak tahu dengan jelas.

 Setelah mengetahui nama rupa dan paticca samupada baru kita benar2 mengetahui hakekat nama-rupa dan penyebabnya, inilah yang menyebabkan munculnya pengetahuan2 dalam vipasanna, mengetahui apa itu anicca, dukkha,anatta dan 4 noble truth melalui pati-pati dan pativedha.

Perhaps retreat bisa membantu....




(continue reading...)
« Last Edit: 22 November 2013, 09:05:28 AM by bond »
Natthi me saranam annam, Buddho me saranam varam, Etena saccavajjena, Sotthi te hotu sabbada

Offline bond

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Re: The Light, The Fire...
« Reply #65 on: 22 November 2013, 08:59:13 AM »
agreed on that. The whole point is to see the suffering, impermanence and not-self. Unfortunately the book you read is heavily based on theravadan abhidhammic with detailed and complex categorisations and expositions.

IMO, We can do that without knowing or filling up the knowledge of 'detailed'/'abhidhammic' theravada's mentality-materiality nor sarvastivada's nor mahasanghika's nor other sect's. It just an attempt for each sects to explain their interpretations of Buddha's teaching from their sect's point of view. At the early era, a lot of Buddha's disciples were able to get enlightened without those so called 'deep' and 'profound'.

Istilah abhiddhamma hanya membantu untuk melabeling apa yang kita lihat langsung.
Yang menarik statement "At the early era, a lot of Buddha's disciples were able to get enlightened without those so called 'deep' and 'profound'. Bagaimana kita tahu bahwa Buddha's diciple mencapai pencerahan tanpa pengetahuan deep and profound/mendalam dan halus? Text tipitaka?
Natthi me saranam annam, Buddho me saranam varam, Etena saccavajjena, Sotthi te hotu sabbada

Offline Indra

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Re: The Light, The Fire...
« Reply #66 on: 22 November 2013, 09:08:49 AM »
agreed on that. The whole point is to see the suffering, impermanence and not-self. Unfortunately the book you read is heavily based on theravadan abhidhammic with detailed and complex categorisations and expositions.

IMO, We can do that without knowing or filling up the knowledge of 'detailed'/'abhidhammic' theravada's mentality-materiality nor sarvastivada's nor mahasanghika's nor other sect's. It just an attempt for each sects to explain their interpretations of Buddha's teaching from their sect's point of view. At the early era, a lot of Buddha's disciples were able to get enlightened without those so called 'deep' and 'profound'.

be careful ... it's still not the right time to unfold that fact

Offline seniya

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Re: The Light, The Fire...
« Reply #67 on: 22 November 2013, 09:55:20 AM »
Menarik, lagi membahas early Buddhism?

Menurut Upanisa Sutta (SN 12.23), penghancuran noda2 terjadi melalui "mengetahui dan melihat demikianlah bentuk, asal mula bentuk, lenyapnya bentuk; demikianlah perasaan... [dst. s/d] kesadaran...."

IMO, ini berarti pengetahuan ttg nama-rupa tetap diperlukan, tetapi hanya sebatas unsur-unsur pancakkhanda secara umum beserta sebab dan lenyapnya, tidak perlu detail spt dlm Abhidhamma.

"Holmes once said not to allow your judgement to be biased by personal qualities, and emotional qualities are antagonistic to clear reasoning."
~ Shinichi Kudo a.k.a Conan Edogawa

Offline bond

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Re: The Light, The Fire...
« Reply #68 on: 22 November 2013, 10:16:54 AM »
Menarik, lagi membahas early Buddhism?

Menurut Upanisa Sutta (SN 12.23), penghancuran noda2 terjadi melalui "mengetahui dan melihat demikianlah bentuk, asal mula bentuk, lenyapnya bentuk; demikianlah perasaan... [dst. s/d] kesadaran...."

IMO, ini berarti pengetahuan ttg nama-rupa tetap diperlukan, tetapi hanya sebatas unsur-unsur pancakkhanda secara umum beserta sebab dan lenyapnya, tidak perlu detail spt dlm Abhidhamma.



Sebenarnya tidak semua yang ada di abhiddhama harus dilihat, tetapi ada bagian2 yg bisa dilihat detil. Mengingat kondisi batin dan pencapaian tiap orang beda. Misal faktor jhana bisa dilihat di hadayavathu tapi yang melatih 4 elemen tentu tidak perlu melihat faktor jhana karena 4 elemen cuma sampai upacara samadhi. Demikian ketika melihat rupa kalapa, tidak semua bisa dilihat karakteristiknya karena kemunculannya ada kondisi2nya. Nah kondisi dan penyebabnya yg bisa dilihat. Hal yang terlihat dan dialami inilah kita labeling dengan isitilah2 yang ada di abhidhamma, misal ini adalah cetasika, ini adalah vedana beserta karakteristiknya dst.
« Last Edit: 22 November 2013, 10:20:42 AM by bond »
Natthi me saranam annam, Buddho me saranam varam, Etena saccavajjena, Sotthi te hotu sabbada

Offline Sumedho

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Re: The Light, The Fire...
« Reply #69 on: 22 November 2013, 10:55:51 AM »
Istilah abhiddhamma hanya membantu untuk melabeling apa yang kita lihat langsung.
Yang menarik statement "At the early era, a lot of Buddha's disciples were able to get enlightened without those so called 'deep' and 'profound'. Bagaimana kita tahu bahwa Buddha's diciple mencapai pencerahan tanpa pengetahuan deep and profound/mendalam dan halus? Text tipitaka?
partially true. Dengan mempelajari teks, sejarah dan menganalisa sejauh ini, once again, IMO demikian.


be careful ... it's still not the right time to unfold that fact
eh? -.-!
Menarik, lagi membahas early Buddhism?Menurut Upanisa Sutta (SN 12.23), penghancuran noda2 terjadi melalui "mengetahui dan melihat demikianlah bentuk, asal mula bentuk, lenyapnya bentuk; demikianlah perasaan... [dst. s/d] kesadaran...." IMO, ini berarti pengetahuan ttg nama-rupa tetap diperlukan, tetapi hanya sebatas unsur-unsur pancakkhanda secara umum beserta sebab dan lenyapnya, tidak perlu detail spt dlm Abhidhamma.
jadi numplek di topic menyan nih -.-!
« Last Edit: 22 November 2013, 10:59:26 AM by Sumedho »
There is no place like 127.0.0.1

Offline seniya

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Re: The Light, The Fire...
« Reply #70 on: 22 November 2013, 11:15:10 AM »
Di-split aja Tuhan ke board Buddhisme awal jika mau dibahas lebih lanjut ;D
"Holmes once said not to allow your judgement to be biased by personal qualities, and emotional qualities are antagonistic to clear reasoning."
~ Shinichi Kudo a.k.a Conan Edogawa

Offline Sumedho

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Re: The Light, The Fire...
« Reply #71 on: 22 November 2013, 11:23:19 AM »
yg disini ya udah biarin aja, kan cuma pendapat pribadi kasih ke kemenyan. lanjutan next aja baru kita pindahken
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Offline Shasika

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Re: The Light, The Fire...
« Reply #72 on: 23 November 2013, 11:05:51 PM »
Start with samatha (single object concentration),
When nimitta stable,
Continue with Vipassana (Object: Tilakhana [annica, dukkha, anatta])
Tilakhana How ?
   annica - marking/note/check/identify dengan each sensation arise (from 5 Indra + 1 pikiran),
                either is gatal, pegel, bosen, wangi, bau, panas, dingin, etc,
                yes, you will be flooded by sensation if you really in-detail looking where the sensation arise,
                mark em all... just realize they arise... be aware when they arise... after that?
                Ignore em... continue be aware what/where the next sensation arise...
                after that? be aware also what kind of [emotion generated]


   dukkha - what kind of emotions generated by bhavanga (hadayavatthu) when 5+1 sensation appear


   anatta - its a bonus... no need to lookup
Samatha ?
To make sure mind its stable, ready and aware enough and up to challanges


Vipasanna Tilakhana ?
For now... nothing,
Those technique its still work in progress,
Its just an exercise of understanding how perception / mind / kamma works,
     hopefully lucky enough and its membuahkan hasil


any input / advice is welcome...
Anumodana for Ur kindness wld like to explain it more detail through our discussion, its really so clearly, again anumodana.

I'll try it, wish can develop my mind  ^:)^
wish U attainment. ^:)^
I'm an ordinary human only

Offline Shasika

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Re: The Light, The Fire...
« Reply #73 on: 23 November 2013, 11:10:23 PM »
Now... Im reading nyampe hal.22, (How You Develop Mindfulness-of-Breathing)
and... inner me udah menjerit....
"No... enough with samatha... enough with single-object... enough with jhana"

hmph... sorry bond, bagian how-to samatha/jhana...
mending gw skip dulu, daripada gw malah nutup buku,
dan memilih tidur (especially karena... i hate objek nafas)


balik...balik...
now im at hal 66, Question 2.2, the answer mbuat gw tertarik...

There are eighty-nine types of consciousness,
fifty-two mental-concomitants, and
twenty-eight types of materiality.

The eighty-nine types of consciousness are called the consciousness-aggregate (vi¤¤àõa-khandha). Of the fifty-two mental-concomitants, feeling is the feeling- aggregate (vedanà-khandha); perception is the perception- aggregate (sa¤¤à-khandha); and the remaining fifty mental-concomitants are the formations-aggregate (saïkhàra-khandha).
Sometimes the consciousnesses (citta) and mental- concomitants (cetasika) together are called mentality
(nàma). Sometimes they are seen as four aggregates, the feeling-aggregate, the perception-aggregate, the formations-aggregate and the consciousness- aggregate, which together are the mentality-aggregate (nàma khandha). The materiality-aggregate (råpa- khandha) is the twenty-eight types of materiality. The consciousnesses, mental-concomitants and materiality together are called ‘mentality-materiality’ (nàmaråpa).
They are sometimes also called the five aggregates: materiality, feeling, perception, formations, and consciousness. Their causes are also only mentality- materiality.



hal 68... what? why... ?
why we must go back to object (kammatthana)
white kasinas... karaniyametta suttas...metta-jhana...

hal 71... another good note...
There are seven stages of purification (visuddhi), I shall here explain the first five. They are:
1. The Purification of Conduct (sãla-visuddhi).
2. The Purification of Mind (citta-visuddhi).
    This is access concentration (upacàra-samàdhi) and
    the eight attainments (samàpatti).
3. The Purification of View (diññhi-visuddhi).
    This is the Knowledge of Analysing Mentality-materiality (nàmaråpa-pariccheda-¤àõa).
4. The Purification by Overcoming Doubt (kaïkhà- vita-raõa-visuddhi).
    This is the Knowledge of Discerning Cause and Condition (paccaya-pariggaha-¤àõa),
     in other words, to see dependent-origination (pañiccasamup- pàda).
5. The Purification by Knowledge and Vision of What Is and What Is Not the Path (maggàmagga¤àõa- dassana-visuddhi).
    This is the Knowledge of Comprehension (sammasana-¤àõa) and
    Knowledge of Arising and Passing-Away (udayabbaya-¤àõa),
    which is the beginning of Vipassanà.


hmm... sorry bond, im disagree with following,
Without knowing mentality- materiality and their causes,
how can we comprehend that they are impermanent, suffering, and non-self?
How can we practise Vipassanà?

It is only after we have thoroughly discerned mentality-materiality and their causes, that we can practise Vipassanà meditation.


to be able masak nasi, i doesnt need to nyangkol
to be able online internet, i doesnt need to understand complex cabling, and their protocols
yes, maybe... those knowledges required, and smoothening.


but... why...? why we need to re-invent the wheel?
finding something already founded and the knowledges is there already.



(continue reading...)
wish U wld like to post here as Ur jurnal abt Ur progress (***nyimak terus)
I'm an ordinary human only

Offline Shasika

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Re: The Light, The Fire...
« Reply #74 on: 25 November 2013, 01:32:09 PM »
Wanna continue our last discussed....abt bhavanga...

Seem my perception not clear, cos of what I know as theory, the reality none of that.
Quote
Based on Nina Gorkom,  Bhavangacitta is not supramundane, lokuttara. It may help to remember that the bhavangacitta is vipaaka, produced by kamma. When kusala kamma with wisdom produces the rebirth- consciousness, also all bhavangacittas are accompanied by wisdom. And when kusala kamma without wisdom produces the rebirth-consciousness, also all bhavangacittas are without wisdom. The wisdom accompanying the vipaakacitta is not active, it is result, like the reflection of a lookingglass.

When we remember that the kamma which conditioned the object of the last javanacittas of the previous life (any object that is experienced through one of the six doors, or a sign of kamma, or a sign of one's future destiny), it may be easier to understand that the rebirth-consciousness and all bhavangacittas that are the results of the same kamma, experience the same object, but not through a doorway. It is like an echo, experienced during one's whole life. We cannot know this object, only the bhavangacitta knows it.
When you think of deep, dreamless sleep it may be easier to understand that there is citta but not any impingement of an object on one of the six doors. There must be citta, otherwise we could not stay alive. And there is no citta without experiencing an object, as you like to say: citta is the experiencing. The long stream of cittas from birth to death is uninterrupted. Therefore, all kinds of accumulations of good and bad qualities can be carried on. Then the stream of bhavangacittas is arrested and objects are impinging on the doorways and experienced in processes of cittas. During most processes javanacittas arise, but it all occurs so rapidly, that we usually do not realize that there are javancittas, even now! Such a lot of ignorance. It is useful to understand more about bhavangacittas and cittas arising in processes.

There are
bhavangacittas in between the processes. Through insight the characteristic of bhavangacitta can be known. Not its object. When we have more understanding of how cittas operate there will be more detachment from the idea of: I can do it, I do it.Now all bhavangacittas experience that same object, but this kind of experience is door-freed (dvara-vimutta) and process freed (viithi vimutta). This way of experiencing is quite different from the way cittas that arise in processes and experience objects through the doorways experience an object.
So ? in my mind bhavanga is all my experiences whole my samsara.  ;D
Therefore when U explained it in detail Im so happy, finally I got the true meaning.
pls continue Ur briefing to me, its so worthy to realized the truth, realized the dhamma, more over can see the glimpse of nibbana (assured by the Buddha max 7x)  ^:)^

« Last Edit: 25 November 2013, 01:41:01 PM by Shasika »
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