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46
Theravada / Re: Abhidhamma in Daily life by Nina van Gorkom
« on: 01 July 2011, 07:19:44 PM »
Chapter 2
THE FOUR PARAMATTHA DHAMMAS
The Buddha discovered the truth of all phenomena. He knew the
characteristic of each phenomenon by his own experience. Out of compassion he
taught other people to see reality in many different ways, so that they would have a deeper understanding of the phenomena in and around themselves. When realities are classified by way of paramattha dhammas (absolute realities), they are classified as: citta, cetasika, rupa, nibbana.
Citta, cetasika and rupa are conditioned realities (sankhara dhammas). They
arise because of conditions and fall away again; they are impermanent. One
paramattha dhamma, nibbana, is an unconditioned reality (visankhara
dhamma); it does not arise and fall away. All four paramattha dhammas are
anatta, not self.
Citta, cetasika and rupa which are conditioned realities, can be classified by way of the five khandhas. Khandha means 'group' or 'aggregate'. They are:
1. Rupakkhandha, which are all physical phenomena.
2. Vedanakkhandha, which is feeling (vedana).
3. Sannakkhandha, which is perception (sanna).
4. Sankharakkhandha, comprising fifty cetasikas.
5. Vinnanakkhandha, comprising all cittas.
The fifty-two kinds of cetasika are classified as three khandhas: a cetasika
which is feeling (vedana) is classified as one khandha, the vedanakkhandha; a
cetasika which is perception (sanna) is classified as one khandha, the sannakkhandha; as regards the other tiny cetasikas, they are classified all together as one khandha, the sankharakkhandha. For example, in sankharakkhandha are included the following cetasikas: 'intention' (cetana), attachment (lobha), aversion (dosa), ignorance (moha), lovingkindness (metta), generosity (alobha) and wisdom (panna). Sankharakkhandha is sometimes translated as 'activities' or ‘mental formations'.
As regards citta, all cittas are one khandha: vinnanakkhandha. The Pali terms
vinnana, mano and citta are three terms for the same reality: that which has the
characteristic of knowing or experiencing something. When citta is classified as
khandha the word vinnana is used. Thus, the five khandhas are grouped as one
rupakkhandha, and four namakkhandha. Three namakkhandhas are fifty-two
cetasikas; the other namakkhandha is eighty-nine or one hundred and twenty-one cittas.
Nibbana is not a khandha; it is void of khandha (in Pali: khandha-vimutti).
The ‘visuddhimagga' (XX,96) explains about the arising and falling away of
nama and rupa:
There is no heap or store of unarisen nama-rupa
(existing) prior to its arising. When it arises it does
not come from any heap or store; and when it ceases.
it does not go in any direction. There is nowhere any
depositor in the way of a heap or store or hoard of
what has ceased. But just as there is no store, prior
to its arising, of the sound that arises when a lute
is played, nor does it come from any store when it
arises, nor does it go in any direction when it ceases,
nor does it persist as a store when it has ceased, but
on the contrary, not having been, it is brought into
being owing to the lute, the lute's neck, and the man's
appropriate effort, and having been, it vanishes - - so
too all material and immaterial states (rupa and nama),
not having been, are brought into being, having been,
they vanish.
The khandhas are real; we can experience them. We experience
Rupakkhandha when, for example, we feel hardness. It does not stay; it arises
and falls away. Not only rupas of the body, but the other physical phenomena are rupakkhandha as well. For example, sound is rupakkhandha; it arises and falls away, it is impermanent.
Vedanakkhandha (feeling) is real; we can experience feelings.
Vedanakkhandha comprises all kinds of feeling. Feeling can be classified in
different ways. Sometimes feelings are classified as threefold: pleasant feeling,
unpleasant feeling, neutral feeling.
Sometimes they are classified as fivefold: pleasant feeling, unpleasant feeling
and indifferent feeling, bodily pleasant feeling, bodily painful feeling.
Bodily feeling is feeling which has body-sense, the rupa which has the capacity
to receive bodily impressions, as condition. The feeling itself is nama, but it has
rupa (body-sense) as condition. When an object contacts the body-sense, the
feeling is either painful or pleasant; there is no indifferent bodily feeling. When
the bodily feeling is unpleasant it is akusala vipaka (the result of an
unwholesome deed), and when the bodily feeling is pleasant it is kusala vipaka
(the result of a wholesome deed).
Since there are many different moments of feeling arising and falling away it is
difficult to distinguish them from each other. For instance, we are inclined to
confuse bodily pleasant feeling which is vipaka and the pleasant feeling which
may arise shortly afterwards together with attachment to that pleasant bodily
feeling. Or we may confuse bodily pain and unpleasant feeling which may arise
afterwards together with aversion.
When there is bodily pain, the painful feeling is vipaka, it accompanies the
vipakacitta which experiences the object impinging on the body-sense.
Unpleasant (mental) feeling may arise afterwards; it is not vipaka, but accompanies the akusala citta. It arises because of our accumulated dosa (aversion). Though 'bodily' feeling and 'mental' feeling are both nama, they are entirely different kinds of feelings, arising because of different conditions. When there are no more conditions for dosa there can still be bodily painful feeling, but there is no longer (mental) unpleasant feeling. The arahat may still have akusala vipaka as long as his life is not terminated yet, but he has no aversion.
We read in the 'Kindred Sayings' (I, Sagatha-vagga, the Marasuttas, Ch. II, par.
3, The Splinter):
Thus have I heard: The Exalted One was once
staying at Rajagaha, in the Maddakucchi, at the
Deer-preserve. Now at that time his foot was injured
by a splinter. Sorely indeed did the Exalted One feel
it, grievous the pains he suffered in the body, keen
and sharp, acute, distressing and unwelcome. He truly
bore them, mindful and deliberate, nor was he cast
down....
Feelings are sixfold when they are classified by way of the six doors: there is
feeling which arises through the eyes, the ears, the nose, the tongue, the
body-sense and the mind. All these feelings are different; they arise because of
different conditions. Feeling arises and falls away together with the citta it
accompanies and thus at each moment feeling is different.
We read in the 'Kindred Sayings' (IV, Salayatana-vagga, Part II, Kindred
Sayings about Feeling, par. 8, Sickness II) that the Buddha said to the monks:
…Monks, a monk should meet his end collected
and composed.
This is our instruction to you.
...Now, monks, as that monk dwells collected,
composed, earnest, ardent, strenuous, there arises in
him feeling that is pleasant, and he thus understands:
'There is arisen in me this pleasant feeling. Now that
is owing to something, not without cause. It is owing
to this contact. Now this contact is impermanent,
compounded, arisen owing to something. Owing to
this impermanent contact which has so arisen, this
pleasant feeling has arisen : How can that be permanent?'
Thus he dwells contemplating the impermanence in
contact and pleasant feeling, contemplating their
transience, their waning, their ceasing, the giving of
them up. Thus as he dwells contemplating their
impermanence.. the lurking tendency to lust for contact
and pleasant feeling is abandoned in him.
So also as regards contact and painful
feeling...contact and neutral feeling....
There are still many more ways of classifying feelings. If we know about
different ways of classifying feelings it will help us to realize that feeling is only a
mental phenomenon which arises because of conditions. We are inclined to cling to the feeling which has fallen away instead of being aware of the reality of the present moment as it appears through eyes, ears, nose, tongue, body-sense or mind. In the passage of the 'Visuddhimagga' which was quoted above (XX, 96) nama and rupa are compared to the sound of a lute which does not come from any 'store' when it arises, nor goes in any direction when it ceases, nor persists as a 'store' when it has ceased. However, we cling so much to feelings that we do not realize that the feeling which has fallen away does not exist any more, that it has ceased completely. Vedanakkhandha (feeling) is impermanent.
Sannakkhandha (perception) is real; it can be experienced whenever we
remember something. There is sanna with every moment of citta. Each citta
which arises experiences an object and sanna which arises with the citta
remembers and 'marks' that object so that it can be recognized. Even when there
is a moment that one does not recognize something citta still experiences an
object at that moment and sanna which arises with the citta 'marks' that object.
Sanna arises and falls away with the citta; sanna is impermanent. As long as we
do not see sanna as it really is: only a mental phenomenon which falls away as
soon as it has arisen, we will take sanna for self.
Sankharakkhandha (the fifty cetasikas which are not vedana or sanna) is real;
it can be experienced. When there are beautiful mental factors (sobhana
cetasikas) such as generosity and compassion, or when there are unwholesome mental factors such as anger and stinginess, we can experience sankharakkhandha. All these phenomena arise and fall away: sankharakkhandha is impermanent.
Vinnanakkhandha (citta) is real; we can experience it when there is seeing,
hearing, smelling, tasting, receiving impressions through the body-sense or
thinking. Vinnanakkhandha arises and falls away; it is impermanent. All
sankhara dhammas (conditioned phenomenal), that is, the five khandhas, are
impermanent.
Sometimes the khandhas are called the 'groups of grasping' (in Pali:
upadanakkhandha). The upadanakkhandhas are the khandhas which are the
objects of clinging. Those who are not arahats still cling to the khandhas. We take the body for self; thus we cling to rupakkhandha. We take mentality for self; thus we cling to vedanakkhandha, to sannakkhandha, to sankharakkhandha and to vinnanakkhandha. If we cling to the khandhas and if we do not see them as they are, we will have sorrow. As long as the khandhas are still 'objects of clinging' (upadanakkhandha) for us, we are like people afflicted by sickness.
We read in the 'Kindred Sayings' (III, Khandha-vagga, the First Fifty, par. I,
Nakulapitar) that the housefather Nakulapitar, who was an old, sick man, came
to see the Buddha at Crocodile Haunt in the Deerpark. The Buddha said to him
that he should train himself thus: 'Though my body is sick, my mind shall not be sick. ' Later on Sariputta gave him a further explanation of the Buddha's words:
Herein, housefather, the untaught many-folk... who
are unskilled in the worthy doctrine, untrained in the
worthy doctrine - - these regard body as the self, they
regard the self as having body, body as being in the
self, the self as being in the body. 'I am the body',
they say, 'body is mine', and are possessed by this
idea; and so, possessed by this idea, when body alters
and changes, owing to the unstable and changeful nature
of the body, then sorrow and grief, woe, lamentation
and despair arise in them. They regard feeling (vedana)
as the self… They regard perception (sanna) as the
self... They regard the activities (sankharakkhandha)
as the self… They regard consciousness (vinana) as
the self… That, housefather, is how body is sick and
mind is sick too.
And how is body sick, but mind not sick?
Herein, housefather, the well taught ariyan disciple...
regards not body as the self… He regards not feeling
(vedana) as the self... He regards not perception
(sanna) as the self... He regards not the activities
(sankharakkhandha) as the self... He regards not
consciousness (vinnana) as the self... As he is not so
possessed, when consciousness alters and changes
owing to the unstable and changeful nature of
consciousness, sorrow and grief, woe, lamentation and
despair do not arise in him. Thus, housefather, body
is sick, but mind is not sick.
As long as we are still clinging to the khandhas we are like sick people, but we
can be cured of our sickness if we see the khandhas as they are. The khandhas
are impermanent and thus they are dukkha (unsatisfactory). We read in the
'Kindred Savings' (III, Khandha-vagga, Last Fifty, par. 104, Suffering) that the
Buddha taught the 'Four Noble Truths' to the monks. He said:
Monks, I will teach You dukkha, the arising of
dukkha, the ceasing of dukkha, the way leading to the
ceasing of dukkha. Do you listen to it.
(In the English translation 'dukkha' is sometimes
translated as 'suffering', sometimes as'ill.
Here the English text has the word 'suffering'.)
And what, monks, is dukkha? It is to be called the
five khandhas of grasping. What five? The
rupakkhandha of grasping, the vedanakkhandha of
grasping, the sannakkhandha of grasping, the
sankharakkhandha of grasping, the vinnanakkhandha
of grasping. This, monks, is called dukkha.
And what, monks, is the arising of dukkha? It is
that craving... that leads downward to rebirth... the
craving for feeling, for rebirth, for no rebirth... This,
monks, is called the arising of dukkha.
And what, monks, is the ceasing of dukkha? It is
the utter passionless ceasing, the giving up, the
abandonment of, the release from, the freedom from
attachment to that craving...
This, monks, is called the ceasing of dukkha.
And what, monks, is the way going to the ceasing
of dukkha?
It is this Ariyan Eightfold Path… This, monks, is the
way going to the ceasing of dukkha.
As long as there is still clinging to the khandhas there will be the arising of the
khandhas in rebirth, and this means sorrow. If we develop the Eightfold Path we
will learn to see what the khandhas really are. Then we are on the way leading to
the ceasing of dukkha, which means: no more birth, old age, sickness and death.
Those who have attained the last stage of enlightenment, the stage of the arahat,
will be, after their life-span is over, free from the khandhas.
Questions
1. Which paramattha dhammas are nama?
2. Which paramattha dhammas are sankhara dhammas (conditioned realities)?
3. Which paramattha dhamma is visankhara dhamma (unconditioned reality)?
4. Which sankhara dhammas (conditioned realities) are nama?
5. Are all cetasikas sankharakkhandha?
6. Is vedana cetasika (feeling) a khandha?
7. Is sanna cetasika (perception) a khandha?
8. Is bodily painful feeling vipaka?
9. Is mental unpleasant feeling vipaka?
10. Which khandhas are nama?
11. Is seeing-consciousness a khandha?
12. Is the concept 'human being' a khandha?
13. Is sound a khandha?
14. Which paramattha dhammas are khandhas?
THE FOUR PARAMATTHA DHAMMAS
The Buddha discovered the truth of all phenomena. He knew the
characteristic of each phenomenon by his own experience. Out of compassion he
taught other people to see reality in many different ways, so that they would have a deeper understanding of the phenomena in and around themselves. When realities are classified by way of paramattha dhammas (absolute realities), they are classified as: citta, cetasika, rupa, nibbana.
Citta, cetasika and rupa are conditioned realities (sankhara dhammas). They
arise because of conditions and fall away again; they are impermanent. One
paramattha dhamma, nibbana, is an unconditioned reality (visankhara
dhamma); it does not arise and fall away. All four paramattha dhammas are
anatta, not self.
Citta, cetasika and rupa which are conditioned realities, can be classified by way of the five khandhas. Khandha means 'group' or 'aggregate'. They are:
1. Rupakkhandha, which are all physical phenomena.
2. Vedanakkhandha, which is feeling (vedana).
3. Sannakkhandha, which is perception (sanna).
4. Sankharakkhandha, comprising fifty cetasikas.
5. Vinnanakkhandha, comprising all cittas.
The fifty-two kinds of cetasika are classified as three khandhas: a cetasika
which is feeling (vedana) is classified as one khandha, the vedanakkhandha; a
cetasika which is perception (sanna) is classified as one khandha, the sannakkhandha; as regards the other tiny cetasikas, they are classified all together as one khandha, the sankharakkhandha. For example, in sankharakkhandha are included the following cetasikas: 'intention' (cetana), attachment (lobha), aversion (dosa), ignorance (moha), lovingkindness (metta), generosity (alobha) and wisdom (panna). Sankharakkhandha is sometimes translated as 'activities' or ‘mental formations'.
As regards citta, all cittas are one khandha: vinnanakkhandha. The Pali terms
vinnana, mano and citta are three terms for the same reality: that which has the
characteristic of knowing or experiencing something. When citta is classified as
khandha the word vinnana is used. Thus, the five khandhas are grouped as one
rupakkhandha, and four namakkhandha. Three namakkhandhas are fifty-two
cetasikas; the other namakkhandha is eighty-nine or one hundred and twenty-one cittas.
Nibbana is not a khandha; it is void of khandha (in Pali: khandha-vimutti).
The ‘visuddhimagga' (XX,96) explains about the arising and falling away of
nama and rupa:
There is no heap or store of unarisen nama-rupa
(existing) prior to its arising. When it arises it does
not come from any heap or store; and when it ceases.
it does not go in any direction. There is nowhere any
depositor in the way of a heap or store or hoard of
what has ceased. But just as there is no store, prior
to its arising, of the sound that arises when a lute
is played, nor does it come from any store when it
arises, nor does it go in any direction when it ceases,
nor does it persist as a store when it has ceased, but
on the contrary, not having been, it is brought into
being owing to the lute, the lute's neck, and the man's
appropriate effort, and having been, it vanishes - - so
too all material and immaterial states (rupa and nama),
not having been, are brought into being, having been,
they vanish.
The khandhas are real; we can experience them. We experience
Rupakkhandha when, for example, we feel hardness. It does not stay; it arises
and falls away. Not only rupas of the body, but the other physical phenomena are rupakkhandha as well. For example, sound is rupakkhandha; it arises and falls away, it is impermanent.
Vedanakkhandha (feeling) is real; we can experience feelings.
Vedanakkhandha comprises all kinds of feeling. Feeling can be classified in
different ways. Sometimes feelings are classified as threefold: pleasant feeling,
unpleasant feeling, neutral feeling.
Sometimes they are classified as fivefold: pleasant feeling, unpleasant feeling
and indifferent feeling, bodily pleasant feeling, bodily painful feeling.
Bodily feeling is feeling which has body-sense, the rupa which has the capacity
to receive bodily impressions, as condition. The feeling itself is nama, but it has
rupa (body-sense) as condition. When an object contacts the body-sense, the
feeling is either painful or pleasant; there is no indifferent bodily feeling. When
the bodily feeling is unpleasant it is akusala vipaka (the result of an
unwholesome deed), and when the bodily feeling is pleasant it is kusala vipaka
(the result of a wholesome deed).
Since there are many different moments of feeling arising and falling away it is
difficult to distinguish them from each other. For instance, we are inclined to
confuse bodily pleasant feeling which is vipaka and the pleasant feeling which
may arise shortly afterwards together with attachment to that pleasant bodily
feeling. Or we may confuse bodily pain and unpleasant feeling which may arise
afterwards together with aversion.
When there is bodily pain, the painful feeling is vipaka, it accompanies the
vipakacitta which experiences the object impinging on the body-sense.
Unpleasant (mental) feeling may arise afterwards; it is not vipaka, but accompanies the akusala citta. It arises because of our accumulated dosa (aversion). Though 'bodily' feeling and 'mental' feeling are both nama, they are entirely different kinds of feelings, arising because of different conditions. When there are no more conditions for dosa there can still be bodily painful feeling, but there is no longer (mental) unpleasant feeling. The arahat may still have akusala vipaka as long as his life is not terminated yet, but he has no aversion.
We read in the 'Kindred Sayings' (I, Sagatha-vagga, the Marasuttas, Ch. II, par.
3, The Splinter):
Thus have I heard: The Exalted One was once
staying at Rajagaha, in the Maddakucchi, at the
Deer-preserve. Now at that time his foot was injured
by a splinter. Sorely indeed did the Exalted One feel
it, grievous the pains he suffered in the body, keen
and sharp, acute, distressing and unwelcome. He truly
bore them, mindful and deliberate, nor was he cast
down....
Feelings are sixfold when they are classified by way of the six doors: there is
feeling which arises through the eyes, the ears, the nose, the tongue, the
body-sense and the mind. All these feelings are different; they arise because of
different conditions. Feeling arises and falls away together with the citta it
accompanies and thus at each moment feeling is different.
We read in the 'Kindred Sayings' (IV, Salayatana-vagga, Part II, Kindred
Sayings about Feeling, par. 8, Sickness II) that the Buddha said to the monks:
…Monks, a monk should meet his end collected
and composed.
This is our instruction to you.
...Now, monks, as that monk dwells collected,
composed, earnest, ardent, strenuous, there arises in
him feeling that is pleasant, and he thus understands:
'There is arisen in me this pleasant feeling. Now that
is owing to something, not without cause. It is owing
to this contact. Now this contact is impermanent,
compounded, arisen owing to something. Owing to
this impermanent contact which has so arisen, this
pleasant feeling has arisen : How can that be permanent?'
Thus he dwells contemplating the impermanence in
contact and pleasant feeling, contemplating their
transience, their waning, their ceasing, the giving of
them up. Thus as he dwells contemplating their
impermanence.. the lurking tendency to lust for contact
and pleasant feeling is abandoned in him.
So also as regards contact and painful
feeling...contact and neutral feeling....
There are still many more ways of classifying feelings. If we know about
different ways of classifying feelings it will help us to realize that feeling is only a
mental phenomenon which arises because of conditions. We are inclined to cling to the feeling which has fallen away instead of being aware of the reality of the present moment as it appears through eyes, ears, nose, tongue, body-sense or mind. In the passage of the 'Visuddhimagga' which was quoted above (XX, 96) nama and rupa are compared to the sound of a lute which does not come from any 'store' when it arises, nor goes in any direction when it ceases, nor persists as a 'store' when it has ceased. However, we cling so much to feelings that we do not realize that the feeling which has fallen away does not exist any more, that it has ceased completely. Vedanakkhandha (feeling) is impermanent.
Sannakkhandha (perception) is real; it can be experienced whenever we
remember something. There is sanna with every moment of citta. Each citta
which arises experiences an object and sanna which arises with the citta
remembers and 'marks' that object so that it can be recognized. Even when there
is a moment that one does not recognize something citta still experiences an
object at that moment and sanna which arises with the citta 'marks' that object.
Sanna arises and falls away with the citta; sanna is impermanent. As long as we
do not see sanna as it really is: only a mental phenomenon which falls away as
soon as it has arisen, we will take sanna for self.
Sankharakkhandha (the fifty cetasikas which are not vedana or sanna) is real;
it can be experienced. When there are beautiful mental factors (sobhana
cetasikas) such as generosity and compassion, or when there are unwholesome mental factors such as anger and stinginess, we can experience sankharakkhandha. All these phenomena arise and fall away: sankharakkhandha is impermanent.
Vinnanakkhandha (citta) is real; we can experience it when there is seeing,
hearing, smelling, tasting, receiving impressions through the body-sense or
thinking. Vinnanakkhandha arises and falls away; it is impermanent. All
sankhara dhammas (conditioned phenomenal), that is, the five khandhas, are
impermanent.
Sometimes the khandhas are called the 'groups of grasping' (in Pali:
upadanakkhandha). The upadanakkhandhas are the khandhas which are the
objects of clinging. Those who are not arahats still cling to the khandhas. We take the body for self; thus we cling to rupakkhandha. We take mentality for self; thus we cling to vedanakkhandha, to sannakkhandha, to sankharakkhandha and to vinnanakkhandha. If we cling to the khandhas and if we do not see them as they are, we will have sorrow. As long as the khandhas are still 'objects of clinging' (upadanakkhandha) for us, we are like people afflicted by sickness.
We read in the 'Kindred Sayings' (III, Khandha-vagga, the First Fifty, par. I,
Nakulapitar) that the housefather Nakulapitar, who was an old, sick man, came
to see the Buddha at Crocodile Haunt in the Deerpark. The Buddha said to him
that he should train himself thus: 'Though my body is sick, my mind shall not be sick. ' Later on Sariputta gave him a further explanation of the Buddha's words:
Herein, housefather, the untaught many-folk... who
are unskilled in the worthy doctrine, untrained in the
worthy doctrine - - these regard body as the self, they
regard the self as having body, body as being in the
self, the self as being in the body. 'I am the body',
they say, 'body is mine', and are possessed by this
idea; and so, possessed by this idea, when body alters
and changes, owing to the unstable and changeful nature
of the body, then sorrow and grief, woe, lamentation
and despair arise in them. They regard feeling (vedana)
as the self… They regard perception (sanna) as the
self... They regard the activities (sankharakkhandha)
as the self… They regard consciousness (vinana) as
the self… That, housefather, is how body is sick and
mind is sick too.
And how is body sick, but mind not sick?
Herein, housefather, the well taught ariyan disciple...
regards not body as the self… He regards not feeling
(vedana) as the self... He regards not perception
(sanna) as the self... He regards not the activities
(sankharakkhandha) as the self... He regards not
consciousness (vinnana) as the self... As he is not so
possessed, when consciousness alters and changes
owing to the unstable and changeful nature of
consciousness, sorrow and grief, woe, lamentation and
despair do not arise in him. Thus, housefather, body
is sick, but mind is not sick.
As long as we are still clinging to the khandhas we are like sick people, but we
can be cured of our sickness if we see the khandhas as they are. The khandhas
are impermanent and thus they are dukkha (unsatisfactory). We read in the
'Kindred Savings' (III, Khandha-vagga, Last Fifty, par. 104, Suffering) that the
Buddha taught the 'Four Noble Truths' to the monks. He said:
Monks, I will teach You dukkha, the arising of
dukkha, the ceasing of dukkha, the way leading to the
ceasing of dukkha. Do you listen to it.
(In the English translation 'dukkha' is sometimes
translated as 'suffering', sometimes as'ill.
Here the English text has the word 'suffering'.)
And what, monks, is dukkha? It is to be called the
five khandhas of grasping. What five? The
rupakkhandha of grasping, the vedanakkhandha of
grasping, the sannakkhandha of grasping, the
sankharakkhandha of grasping, the vinnanakkhandha
of grasping. This, monks, is called dukkha.
And what, monks, is the arising of dukkha? It is
that craving... that leads downward to rebirth... the
craving for feeling, for rebirth, for no rebirth... This,
monks, is called the arising of dukkha.
And what, monks, is the ceasing of dukkha? It is
the utter passionless ceasing, the giving up, the
abandonment of, the release from, the freedom from
attachment to that craving...
This, monks, is called the ceasing of dukkha.
And what, monks, is the way going to the ceasing
of dukkha?
It is this Ariyan Eightfold Path… This, monks, is the
way going to the ceasing of dukkha.
As long as there is still clinging to the khandhas there will be the arising of the
khandhas in rebirth, and this means sorrow. If we develop the Eightfold Path we
will learn to see what the khandhas really are. Then we are on the way leading to
the ceasing of dukkha, which means: no more birth, old age, sickness and death.
Those who have attained the last stage of enlightenment, the stage of the arahat,
will be, after their life-span is over, free from the khandhas.
Questions
1. Which paramattha dhammas are nama?
2. Which paramattha dhammas are sankhara dhammas (conditioned realities)?
3. Which paramattha dhamma is visankhara dhamma (unconditioned reality)?
4. Which sankhara dhammas (conditioned realities) are nama?
5. Are all cetasikas sankharakkhandha?
6. Is vedana cetasika (feeling) a khandha?
7. Is sanna cetasika (perception) a khandha?
8. Is bodily painful feeling vipaka?
9. Is mental unpleasant feeling vipaka?
10. Which khandhas are nama?
11. Is seeing-consciousness a khandha?
12. Is the concept 'human being' a khandha?
13. Is sound a khandha?
14. Which paramattha dhammas are khandhas?
47
Theravada / Re: Abhidhamma in Daily life by Nina van Gorkom
« on: 01 July 2011, 07:19:13 PM »
Chapter 1
THE FOUR PARAMATTHA DHAMMAS
There are two kinds of reality: mental phenomena (nama) and physical phenomena (rupa). Nama experiences something; rupa does not experience anything. Seeing is, for example, a type of nama; it experiences visible object. Visible object itself is rupa; it does not experience anything. What we take for self are only nama and rupa which arise and fall away. The 'Visuddhimagga' ('Path of Purity', a commentary) explains (Ch. XVIII, 25):
For this has been said: .
'As with the assembly of parts
The word "chariot" is countenanced,
So, When the khandhas are present,
'A being' is said in common usage'
(Kindred Sayings I, 135. The five khandhas (aggregates) are nothing else but nama and rupa. See Ch.2.)
…So in many hundred suttas there is only
mentality-materiality which is illustrated, not a being,
not a person. Therefore, just as when the component
parts (of a chariot) such as axles, wheels, frame, poles...
are arranged in a certain way, there comes to be the
mere conventional term 'chariot', yet in the ultimate
sense, when each part is examined, there is no
chariot, ...so too,... there comes to be the mere
conventional term 'a being', 'a person', yet in the ultimate
sense, when each component is examined, there is
no being as a basis for the assumption ' I am' or ' I ' ;
in the ultimate sense there is only mentality-materiality.
The vision of one who sees in this way is called correct vision.
All phenomena in and around ourselves are only nama and rupa which arise and fall away; they are impermanent. Nama and rupa are absolute realities, in Pali: paramattha dhammas. We can experience their characteristics when they appear, no matter how we name them. Those who have developed 'insight' can experience them as they really are: impermanent and not self. The more we know different namas and rupas by experiencing their characteristics, the more we will see that 'self' is only a concept; it is not a paramattha dhamma.
Nama and rupa are different types of realities. If we do not distinguish them from each other and learn the characteristic of each we will continue to take them for self. For example, hearing is nama; it has no form or shape. Hearing is different from ear-sense, but it has ear-sense as a necessary condition. The nama which hears experiences sound. Ear-sense and sound are rupas, which do not experience anything; they are entirely different from the nama which hears. If we do not learn that hearing, ear-sense and sound are realities which are altogether different from each other, we will continue to think that it is self which hears.
The 'Visuddhimagga' (XVIII, 34) explains:
Furthermore, nama has no efficient power, it cannot occur by its own efficient power... It does not eat, it does not drink, it does not speak, it does not adopt postures. And rupa is without efficient power; it cannot occur by its own efficient power. For it has no desire to eat, it has no desire to drink, it has no desire to speak, it has no desire to adopt postures. But rather it is when supported by rupa that nama occurs; and it is when supported by nama that rupa occurs. When nama has the desire to eat, the desire to drink, the desire to speak, the desire to adopt a posture, it is rupa that eats, drinks, speaks and adopts a posture....
Furthermore (XVIII, 36) we read:
And just as men depend upon
A boat for traversing the sea,
So does the mental body need
The matter-body for occurrence.
And as the boat depends upon
The men for traversing the sea,
So does the matter-body need
The mental body for occurrence.
Depending each upon the other
The boat and men go on the sea.
And so do mind and matter both
Depend the one upon the other.
There are two kinds of conditioned nama: citta (consciousness) and cetasika (mental factors arising together with consciousness). They are namas which arise because of conditions and fall away again.
As regards citta, citta knows or experiences an object. Each citta must have its object of knowing, in Pali: arammana. The citta which sees has what is visible as its object. The citta which hears (hearing-consciousness) has sound as its object. There isn't any citta without an object (arammana). Even when we are sound asleep, citta experiences an object. There are many different types of citta which can be classified in different ways.
Some cittas are akusala (unwholesome), some are kusala (wholesome). Akusala cittas and kusala cittas are cittas which are causes. They can motivate unwholesome or wholesome deeds through body, speech or mind. Some cittas are vipakacittas, the result of unwholesome or wholesome deeds. Some cittas are kiriyacittas neither cause nor result.
Cittas can be classified by way of jati' (literally means 'birth' or 'nature'). There are four jatis: akusala, kusala, vipaka, kiriya.
It is important to know which jati a citta is. We cannot develop wholesomeness in our life if we take akusala for kusala or if we take akusala for vipaka. For instance, when we hear unpleasant words, the moment of experiencing the sound (hearing-consciousness) is akusala vipaka, the result of an unwholesome deed we performed ourselves. But the aversion which may arise very shortly afterwards is not vipaka, but it arises with akusala citta.
Another way of classifying citta is by plane of consciousness (bhumi). There are four different planes of consciousness: kamavacara citta, rupavacara citta, arupavacara citta, lokuttara citta.
The sensuous plane of consciousness (kamavacara cittas) is the plane of sense-impressions, for examples: seeing, hearing, smelling, tasting and receiving impressions through the body-sense. There are other planes of citta which do not experience sense-impressions. Those who cultivate samatha (tranquil meditation) and attain absorption (jhana), have jhanacittas. The jhanacitta is another plane of citta; it does not experience sense-impressions. The lokuttara citta ('supramundane' consciousness) is the highest plane of consciousness because it is the citta which directly experiences nibbana.
There are still other ways of classifying citta and if we consider the different intensities of citta there are many more differences between cittas. For instance, akusala cittas, which are rooted in lobha (attachment), dosa (aversion) and moha (ignorance), can be of many different intensities. Sometimes they may motivate deeds, sometimes they may not, depending on the degree of akusala. Kusala cittas too are of many different intensities.
There are altogether eighty-nine or one hundred and twenty-one types of citta. The classification by way of a hundred and twenty-one types includes the cittas of the ariyans who cultivated both jhana (absorption) and vipassana and who could experience nibbana with absorption.
The second paramattha dhamma is cetasika which is nama. As we have seen, citta experiences an object: seeing has what is visible as its object, hearing has sound as its object, thinking has what is thought about as its object. However, there is not only citta, there are also mental factors, cetasikas, which accompany a citta. One can think of something with aversion, with a pleasant feeling, with wisdom. Aversion, feeling and wisdom are mental phenomena which are not citta; they are cetasikas which accompany different cittas. There is only one citta at a time, but there are several cetasikas (at least seven) arising together with the citta and falling away together with the citta, citta never arises alone. For example, feeling, in Pali: vedana, is a cetasika which arises with every citta. Citta only knows or experiences its object; it does not feel. Vedana, however, has the function of feeling. Feeling is sometimes pleasant, sometimes unpleasant. When we do not have a pleasant or an unpleasant feeling, there is still feeling: at that moment the feeling is neutral or indifferent. There is always feeling; there isn't any moment of citta without feeling. For example, when seeing-consciousness arises, feeling (vedana) arises together with the citta. The citta which sees perceives only visible object; there is not yet like or dislike. The feeling which accompanies this type of citta is indifferent feeling. After seeing-consciousness has fallen away, other cittas arise and there may be cittas which dislike the object. The feeling which accompanies this type of citta is unpleasant feeling.
The function of citta is to cognize an object; citta is the 'chief in knowing'. Cetasikas share the same object with the citta, but they each have their own specific quality and function. There are altogether fifty-two kinds of cetasika. There are seven kinds of cetasika which arise with every citta; the other kinds do not arise with every citta.
Perception, in Pali: sanna, is a cetasika which arises with every citta. In the 'Visuddhimagga' (XIV,130) we read about sanna that it has the characteristic of perceiving:
...Its function is to make a sign as a condition for perceiving again that 'this is the same', as carpenters, etc., do in the case of timber…
Citta only experiences an object; it does not 'mark' its object. It is sanna (perception) which marks the object which is experienced so that it can be recognized later on. Whenever we remember things it is sanna and not self which remembers. It is sanna which, for example, remembers that this colour is red, that this is a house, or that this is the sound of a bird
Cetana, (intention), is another kind of cetasika which arises with every citta. There are types of cetasika which do not arise with every citta. Akusala (unwholesome) cetasikas arise only with akusala cittas. Sobhana (beautiful) cetasikas arise with wholesome cittas. (See Ch.19)
Lobha (attachment), dosa (aversion) and moha (ignorance) are akusala cetasikas which arise only with akusala cittas. For example, when we see something beautiful, cittas with attachment to what we have seen may arise. The cetasika which is lobha arises with the citta at that moment. Lobha has the function of attachment or clinging. There are several other akusala cetasikas which arise with akusala cittas, such as conceit (mana), wrong view (ditthi) and envy (issa).
Sobhana (beautiful) cetasikas accompanying wholesome cittas are, for example alobha (generosity), adosa (lovingkindness), panna (or amoha). When we are generous, alobha and adosa arise with the kusala citta, sanna may arise too with the kusala citta; and there are other kinds of sobhana cetasikas arising with the wholesome citta as well.
Although citta and cetasika are both nama, they each have different qualities. One may wonder how cetasikas can be experienced. When we notice a change in citta, a characteristic of cetasika can be experienced. For instance, when akusala cittas with stinginess arise after kusala cittas with generosity have fallen away, we can notice a change. Stinginess and generosity are cetasikas which can be experienced; they have different characteristics. We may notice as well the change from attachment to aversion, from pleasant feeling to unpleasant feeling. Feeling is a cetasika we can experience, because feeling is sometimes predominant and there are different kinds of feeling. We can experience that unpleasant feeling is different from pleasant and neutral feeling. These different cetasikas arise with different cittas and they fall away immediately, together with the citta they accompany. If we know more about the variety of citta and cetasika, it will help us to see the truth.
There are not only mental phenomena, there are also physical phenomena. Physical phenomena (rupa) are the third paramattha dhamma. There are altogether twenty-eight classes of rupa. There are four principal rupas or 'Great Elements', in Pali: maha-bhuta-rupa. They are:
1. 'Element of Earth' or solidity (to be experienced as hardness or softness)
2. 'Element of Water' or cohesion
3. 'Element of Fire' or temperature (to be experienced as heat or cold)
4. 'Element of Wind' or motion (to be experienced as motion or pressure)
These 'Great Elements' arise together with all the other kinds of rupa, in Pali: upada-rupa. Rupas never arise alone. They arise in 'groups' or 'units'. There have to be at least eight kinds of rupa arising together. For example, whenever the rupa which is temperature arises, solidity, cohesion, motion and other rupas arise as well. Upada-rupas are, for examples, the physical sense-organs of eye-sense, ear-sense, smelling-sense, tasting-sense and body-sense, and the sense-objects of visible object, sound, odour and flavour.
Different characteristics of rupa can be experienced through eyes, ears, nose, tongue, body-sense and mind. These characteristics are real since they can be experienced. We use conventional terms such as 'body' and 'table'; both have the characteristic of hardness which can be experienced through touch. In this way we can prove that the characteristic of hardness is the same, no matter whether it is in the body or in the table. Hardness is a paramattha dhamma; 'body' and 'table' are not paramattha dhammas but only concepts. We take it for granted that the body stays and we take it for self, but what we call 'body' are only different rupas arising and falling away. The conventional term 'body' may delude us about reality. We will know the truth if we learn to experience different characteristics of rupa when they appear.
Citta, cetasika and rupa only arise when there are the right conditions, they are conditioned dhammas (in Pali: sankhara dhamma). Seeing cannot arise when there is no eye-sense and when there is no visible object. Sound can only arise when there are the right conditions for its arising. When it has arisen it falls away again. Everything which arises because of conditions has to fall away again when the conditions have ceased. One may think that sound stays, but what we take for a long, lasting moment of sound is actually many different rupas succeeding one another.
The fourth paramattha dhamma is nibbana. Nibbana is the end of defilements. Nibbana can be experienced through the mind-door if one follows the right Path leading towards it: the development of the wisdom which sees things as they are. Nibbana is nama. However, it is not citta or cetasika. Nibbbna is the nama which does not arise and fall away; it is the nama which is an unconditioned reality (in Pali:visankhara dhamma). It does not arise, because it is unconditioned and therefore it does not fall away. Citta and cetasika are namas which experience an object; nibbana is the nama which does not experience an object, but nibbana itself can be the object of citta and cetasika which experience it, Nibbana is not a person, it is not-self; it is anatta.
Summarizing the four paramattha dhammas, they are:
citta
cetasika } conditioned dhammas (sankhara dhamma)
rupa
nibbana unconditioned dhamma (visankhara dhamma)
When we study Dhamma it is essential to know which paramattha dhamma such or such reality is. If we do not know this we may be misled by conventional terms. We should, for example know that what we call 'body' are actually different rupa-paramattha dhammas, not citta or cetasika. We should know that nibbana is not citta or cetasika, but the fourth paramattha dhamma. Nibbana is the end of all conditioned realities. When an arahat, passes away, there is no more rebirth for him.
All conditioned dhammas: citta, cetasika and rupa, are impermanent (anicca). All conditioned dhammas are 'dukkha' since they are impermanent.
All dhammas are anatta, not-self (in Pali: sabbe dhamma anatta). Thus, the conditioned dhammas are impermanent and dukkha. But all dhammas, that is, the four paramattha dhammas, nibbana included, have the characteristic of anatta, not-self.
Questions
1. What is the difference between nama and rupa?
2. What is the difference between citta and cetasika?
3. Do cetasikas experience an object?
4. Is there more than one cetasika arising together with the citta?
5. Can nibbana experience an object?
6. Is nibbana a 'self'?
THE FOUR PARAMATTHA DHAMMAS
There are two kinds of reality: mental phenomena (nama) and physical phenomena (rupa). Nama experiences something; rupa does not experience anything. Seeing is, for example, a type of nama; it experiences visible object. Visible object itself is rupa; it does not experience anything. What we take for self are only nama and rupa which arise and fall away. The 'Visuddhimagga' ('Path of Purity', a commentary) explains (Ch. XVIII, 25):
For this has been said: .
'As with the assembly of parts
The word "chariot" is countenanced,
So, When the khandhas are present,
'A being' is said in common usage'
(Kindred Sayings I, 135. The five khandhas (aggregates) are nothing else but nama and rupa. See Ch.2.)
…So in many hundred suttas there is only
mentality-materiality which is illustrated, not a being,
not a person. Therefore, just as when the component
parts (of a chariot) such as axles, wheels, frame, poles...
are arranged in a certain way, there comes to be the
mere conventional term 'chariot', yet in the ultimate
sense, when each part is examined, there is no
chariot, ...so too,... there comes to be the mere
conventional term 'a being', 'a person', yet in the ultimate
sense, when each component is examined, there is
no being as a basis for the assumption ' I am' or ' I ' ;
in the ultimate sense there is only mentality-materiality.
The vision of one who sees in this way is called correct vision.
All phenomena in and around ourselves are only nama and rupa which arise and fall away; they are impermanent. Nama and rupa are absolute realities, in Pali: paramattha dhammas. We can experience their characteristics when they appear, no matter how we name them. Those who have developed 'insight' can experience them as they really are: impermanent and not self. The more we know different namas and rupas by experiencing their characteristics, the more we will see that 'self' is only a concept; it is not a paramattha dhamma.
Nama and rupa are different types of realities. If we do not distinguish them from each other and learn the characteristic of each we will continue to take them for self. For example, hearing is nama; it has no form or shape. Hearing is different from ear-sense, but it has ear-sense as a necessary condition. The nama which hears experiences sound. Ear-sense and sound are rupas, which do not experience anything; they are entirely different from the nama which hears. If we do not learn that hearing, ear-sense and sound are realities which are altogether different from each other, we will continue to think that it is self which hears.
The 'Visuddhimagga' (XVIII, 34) explains:
Furthermore, nama has no efficient power, it cannot occur by its own efficient power... It does not eat, it does not drink, it does not speak, it does not adopt postures. And rupa is without efficient power; it cannot occur by its own efficient power. For it has no desire to eat, it has no desire to drink, it has no desire to speak, it has no desire to adopt postures. But rather it is when supported by rupa that nama occurs; and it is when supported by nama that rupa occurs. When nama has the desire to eat, the desire to drink, the desire to speak, the desire to adopt a posture, it is rupa that eats, drinks, speaks and adopts a posture....
Furthermore (XVIII, 36) we read:
And just as men depend upon
A boat for traversing the sea,
So does the mental body need
The matter-body for occurrence.
And as the boat depends upon
The men for traversing the sea,
So does the matter-body need
The mental body for occurrence.
Depending each upon the other
The boat and men go on the sea.
And so do mind and matter both
Depend the one upon the other.
There are two kinds of conditioned nama: citta (consciousness) and cetasika (mental factors arising together with consciousness). They are namas which arise because of conditions and fall away again.
As regards citta, citta knows or experiences an object. Each citta must have its object of knowing, in Pali: arammana. The citta which sees has what is visible as its object. The citta which hears (hearing-consciousness) has sound as its object. There isn't any citta without an object (arammana). Even when we are sound asleep, citta experiences an object. There are many different types of citta which can be classified in different ways.
Some cittas are akusala (unwholesome), some are kusala (wholesome). Akusala cittas and kusala cittas are cittas which are causes. They can motivate unwholesome or wholesome deeds through body, speech or mind. Some cittas are vipakacittas, the result of unwholesome or wholesome deeds. Some cittas are kiriyacittas neither cause nor result.
Cittas can be classified by way of jati' (literally means 'birth' or 'nature'). There are four jatis: akusala, kusala, vipaka, kiriya.
It is important to know which jati a citta is. We cannot develop wholesomeness in our life if we take akusala for kusala or if we take akusala for vipaka. For instance, when we hear unpleasant words, the moment of experiencing the sound (hearing-consciousness) is akusala vipaka, the result of an unwholesome deed we performed ourselves. But the aversion which may arise very shortly afterwards is not vipaka, but it arises with akusala citta.
Another way of classifying citta is by plane of consciousness (bhumi). There are four different planes of consciousness: kamavacara citta, rupavacara citta, arupavacara citta, lokuttara citta.
The sensuous plane of consciousness (kamavacara cittas) is the plane of sense-impressions, for examples: seeing, hearing, smelling, tasting and receiving impressions through the body-sense. There are other planes of citta which do not experience sense-impressions. Those who cultivate samatha (tranquil meditation) and attain absorption (jhana), have jhanacittas. The jhanacitta is another plane of citta; it does not experience sense-impressions. The lokuttara citta ('supramundane' consciousness) is the highest plane of consciousness because it is the citta which directly experiences nibbana.
There are still other ways of classifying citta and if we consider the different intensities of citta there are many more differences between cittas. For instance, akusala cittas, which are rooted in lobha (attachment), dosa (aversion) and moha (ignorance), can be of many different intensities. Sometimes they may motivate deeds, sometimes they may not, depending on the degree of akusala. Kusala cittas too are of many different intensities.
There are altogether eighty-nine or one hundred and twenty-one types of citta. The classification by way of a hundred and twenty-one types includes the cittas of the ariyans who cultivated both jhana (absorption) and vipassana and who could experience nibbana with absorption.
The second paramattha dhamma is cetasika which is nama. As we have seen, citta experiences an object: seeing has what is visible as its object, hearing has sound as its object, thinking has what is thought about as its object. However, there is not only citta, there are also mental factors, cetasikas, which accompany a citta. One can think of something with aversion, with a pleasant feeling, with wisdom. Aversion, feeling and wisdom are mental phenomena which are not citta; they are cetasikas which accompany different cittas. There is only one citta at a time, but there are several cetasikas (at least seven) arising together with the citta and falling away together with the citta, citta never arises alone. For example, feeling, in Pali: vedana, is a cetasika which arises with every citta. Citta only knows or experiences its object; it does not feel. Vedana, however, has the function of feeling. Feeling is sometimes pleasant, sometimes unpleasant. When we do not have a pleasant or an unpleasant feeling, there is still feeling: at that moment the feeling is neutral or indifferent. There is always feeling; there isn't any moment of citta without feeling. For example, when seeing-consciousness arises, feeling (vedana) arises together with the citta. The citta which sees perceives only visible object; there is not yet like or dislike. The feeling which accompanies this type of citta is indifferent feeling. After seeing-consciousness has fallen away, other cittas arise and there may be cittas which dislike the object. The feeling which accompanies this type of citta is unpleasant feeling.
The function of citta is to cognize an object; citta is the 'chief in knowing'. Cetasikas share the same object with the citta, but they each have their own specific quality and function. There are altogether fifty-two kinds of cetasika. There are seven kinds of cetasika which arise with every citta; the other kinds do not arise with every citta.
Perception, in Pali: sanna, is a cetasika which arises with every citta. In the 'Visuddhimagga' (XIV,130) we read about sanna that it has the characteristic of perceiving:
...Its function is to make a sign as a condition for perceiving again that 'this is the same', as carpenters, etc., do in the case of timber…
Citta only experiences an object; it does not 'mark' its object. It is sanna (perception) which marks the object which is experienced so that it can be recognized later on. Whenever we remember things it is sanna and not self which remembers. It is sanna which, for example, remembers that this colour is red, that this is a house, or that this is the sound of a bird
Cetana, (intention), is another kind of cetasika which arises with every citta. There are types of cetasika which do not arise with every citta. Akusala (unwholesome) cetasikas arise only with akusala cittas. Sobhana (beautiful) cetasikas arise with wholesome cittas. (See Ch.19)
Lobha (attachment), dosa (aversion) and moha (ignorance) are akusala cetasikas which arise only with akusala cittas. For example, when we see something beautiful, cittas with attachment to what we have seen may arise. The cetasika which is lobha arises with the citta at that moment. Lobha has the function of attachment or clinging. There are several other akusala cetasikas which arise with akusala cittas, such as conceit (mana), wrong view (ditthi) and envy (issa).
Sobhana (beautiful) cetasikas accompanying wholesome cittas are, for example alobha (generosity), adosa (lovingkindness), panna (or amoha). When we are generous, alobha and adosa arise with the kusala citta, sanna may arise too with the kusala citta; and there are other kinds of sobhana cetasikas arising with the wholesome citta as well.
Although citta and cetasika are both nama, they each have different qualities. One may wonder how cetasikas can be experienced. When we notice a change in citta, a characteristic of cetasika can be experienced. For instance, when akusala cittas with stinginess arise after kusala cittas with generosity have fallen away, we can notice a change. Stinginess and generosity are cetasikas which can be experienced; they have different characteristics. We may notice as well the change from attachment to aversion, from pleasant feeling to unpleasant feeling. Feeling is a cetasika we can experience, because feeling is sometimes predominant and there are different kinds of feeling. We can experience that unpleasant feeling is different from pleasant and neutral feeling. These different cetasikas arise with different cittas and they fall away immediately, together with the citta they accompany. If we know more about the variety of citta and cetasika, it will help us to see the truth.
There are not only mental phenomena, there are also physical phenomena. Physical phenomena (rupa) are the third paramattha dhamma. There are altogether twenty-eight classes of rupa. There are four principal rupas or 'Great Elements', in Pali: maha-bhuta-rupa. They are:
1. 'Element of Earth' or solidity (to be experienced as hardness or softness)
2. 'Element of Water' or cohesion
3. 'Element of Fire' or temperature (to be experienced as heat or cold)
4. 'Element of Wind' or motion (to be experienced as motion or pressure)
These 'Great Elements' arise together with all the other kinds of rupa, in Pali: upada-rupa. Rupas never arise alone. They arise in 'groups' or 'units'. There have to be at least eight kinds of rupa arising together. For example, whenever the rupa which is temperature arises, solidity, cohesion, motion and other rupas arise as well. Upada-rupas are, for examples, the physical sense-organs of eye-sense, ear-sense, smelling-sense, tasting-sense and body-sense, and the sense-objects of visible object, sound, odour and flavour.
Different characteristics of rupa can be experienced through eyes, ears, nose, tongue, body-sense and mind. These characteristics are real since they can be experienced. We use conventional terms such as 'body' and 'table'; both have the characteristic of hardness which can be experienced through touch. In this way we can prove that the characteristic of hardness is the same, no matter whether it is in the body or in the table. Hardness is a paramattha dhamma; 'body' and 'table' are not paramattha dhammas but only concepts. We take it for granted that the body stays and we take it for self, but what we call 'body' are only different rupas arising and falling away. The conventional term 'body' may delude us about reality. We will know the truth if we learn to experience different characteristics of rupa when they appear.
Citta, cetasika and rupa only arise when there are the right conditions, they are conditioned dhammas (in Pali: sankhara dhamma). Seeing cannot arise when there is no eye-sense and when there is no visible object. Sound can only arise when there are the right conditions for its arising. When it has arisen it falls away again. Everything which arises because of conditions has to fall away again when the conditions have ceased. One may think that sound stays, but what we take for a long, lasting moment of sound is actually many different rupas succeeding one another.
The fourth paramattha dhamma is nibbana. Nibbana is the end of defilements. Nibbana can be experienced through the mind-door if one follows the right Path leading towards it: the development of the wisdom which sees things as they are. Nibbana is nama. However, it is not citta or cetasika. Nibbbna is the nama which does not arise and fall away; it is the nama which is an unconditioned reality (in Pali:visankhara dhamma). It does not arise, because it is unconditioned and therefore it does not fall away. Citta and cetasika are namas which experience an object; nibbana is the nama which does not experience an object, but nibbana itself can be the object of citta and cetasika which experience it, Nibbana is not a person, it is not-self; it is anatta.
Summarizing the four paramattha dhammas, they are:
citta
cetasika } conditioned dhammas (sankhara dhamma)
rupa
nibbana unconditioned dhamma (visankhara dhamma)
When we study Dhamma it is essential to know which paramattha dhamma such or such reality is. If we do not know this we may be misled by conventional terms. We should, for example know that what we call 'body' are actually different rupa-paramattha dhammas, not citta or cetasika. We should know that nibbana is not citta or cetasika, but the fourth paramattha dhamma. Nibbana is the end of all conditioned realities. When an arahat, passes away, there is no more rebirth for him.
All conditioned dhammas: citta, cetasika and rupa, are impermanent (anicca). All conditioned dhammas are 'dukkha' since they are impermanent.
All dhammas are anatta, not-self (in Pali: sabbe dhamma anatta). Thus, the conditioned dhammas are impermanent and dukkha. But all dhammas, that is, the four paramattha dhammas, nibbana included, have the characteristic of anatta, not-self.
Questions
1. What is the difference between nama and rupa?
2. What is the difference between citta and cetasika?
3. Do cetasikas experience an object?
4. Is there more than one cetasika arising together with the citta?
5. Can nibbana experience an object?
6. Is nibbana a 'self'?
48
Theravada / Abhidhamma in Daily life by Nina van Gorkom
« on: 01 July 2011, 07:18:14 PM »
Abhidhamma in Daily life
Preface
The Buddha's teachings, contained in the 'Tipitaka' (Three Baskets) are: the Vinaya (Book of Discipline for the monks) , the Suttanta (Discourse) , the Abhidhamma.
All three parts of the Tipitaka can be an inexhaustible source of inspiration and encouragement to the practice, leading to the eradication of wrong view and eventually of the other defilements.
In all three parts of the Tipitaka we are taught about 'dhamma' , about everything which is real. Seeing is a dhamma, it is real. Colour is a dhamma, it is real. Feeling is a dhamma, it is real. Our defilements are dhammas, they are realities.
When the Buddha attained enlightenment he clearly knew all dhammas as they really are. He taught Dhamma to us in order that we also may know realities as they are.
Without the Buddha's teaching we would be ignorant of reality. We are inclined to take for permanent what is impermanent, for pleasant what is sorrowful, for self what is not self. The aim of all three parts of the Tipitaka is to teach people the development of the way leading to the end of defilements.
The Vinaya contains the rules for the monks for the living to perfection of the 'brahman life'. The goal of the 'brahman life' is the eradication of all defilements.
Not only the monks, but also laypeople should study the Vinaya. We read about the instances that monks deviated from their purity of life; when there was such a case, a rule was laid down in order to help them to be watchful. When we read the Vinaya we are reminded of our own lobha (attachment), dosa (aversion) and moha (ignorance), they are realities. As long as they are not eradicated they can arise any time. We are reminded how deeply rooted defilements are and what they can lead to. When one considers this, one is urged to develop the Eightfold Path which leads to the eradication of wrong view, jealousy, stinginess, conceit and all other defilements.
In the Suttanta, Dhamma is explained to different people at different places. The Buddha taught about all realities appearing through the six doors, about cause and effect, about the practice leading to the end of all sorrow.
As regards the Abhidhamma, this is an exposition of all realities in detail. 'Abhi' literally means 'higher', thus ‘ Abhidhamma' means 'higher dhamma'. The form of this part of the Tipitaka is different, but the aim is the same: the eradication of wrong view and eventually of all defilements. Thus, when we study the many enumerations of realities, we should not forget the real purpose of the study. The theory (pariyatti) should encourage us to the practice (patipatti) which is necessary for the realization of the truth (pativedha). While we are studying the different namas and rupas and while we are pondering over them, we can be reminded to be aware of nama and rupa appearing at that moment. In this way we will discover more and more that the Abhidhamma is about everything which is real, that is, the worlds appearing through the six doors.
This book is meant as an introduction to the study of the Abhidhamma. I hope that the reader, instead of being discouraged by the many enumerations and by the Pali terms which are used, will develop a growing interest in the realities to be experienced in and around himself.
Miss Sujin Boriharnwanaket has been of immense assistance and inspiration to me in my study of the Abhidhamma. She encouraged me to discover for myself that the Abhidhamma is about realities to be experienced through eyes, ears, nose, tongue, body-sense and mind-door. Thus I learnt that the study of the Abhidhamma is a process which continues all through life. I hope that the reader will have a similar experience and that he will be full of enthusiasm and gladness every time he studies realities which can be experienced!
I have quoted many times from the suttas in order to show that teaching contained in the Abhidhamma is no different from the teaching in the other parts of the Tipitaka. For the quotations I have mostly used the English translation of the 'Pali Text Society' (Translation Series). For the quotations from the 'Visuddhimagga' (Path of Purity) I have used the translation by Bhikkhu Nanamoli (Colombo, Sri Lanka,1964).
I have added some questions after the chapters which may help the reader to ponder over what he has read.
The venerable Phra Dhammadharo Bhikkhu gave me most helpful corrections and suggestions for the text of this book. Due to his effort the editing and printing of this book has been made possible.
The Hague Nina Van Gorkom
Netherlands 1975
Source: Abhidhamma.org
Preface
The Buddha's teachings, contained in the 'Tipitaka' (Three Baskets) are: the Vinaya (Book of Discipline for the monks) , the Suttanta (Discourse) , the Abhidhamma.
All three parts of the Tipitaka can be an inexhaustible source of inspiration and encouragement to the practice, leading to the eradication of wrong view and eventually of the other defilements.
In all three parts of the Tipitaka we are taught about 'dhamma' , about everything which is real. Seeing is a dhamma, it is real. Colour is a dhamma, it is real. Feeling is a dhamma, it is real. Our defilements are dhammas, they are realities.
When the Buddha attained enlightenment he clearly knew all dhammas as they really are. He taught Dhamma to us in order that we also may know realities as they are.
Without the Buddha's teaching we would be ignorant of reality. We are inclined to take for permanent what is impermanent, for pleasant what is sorrowful, for self what is not self. The aim of all three parts of the Tipitaka is to teach people the development of the way leading to the end of defilements.
The Vinaya contains the rules for the monks for the living to perfection of the 'brahman life'. The goal of the 'brahman life' is the eradication of all defilements.
Not only the monks, but also laypeople should study the Vinaya. We read about the instances that monks deviated from their purity of life; when there was such a case, a rule was laid down in order to help them to be watchful. When we read the Vinaya we are reminded of our own lobha (attachment), dosa (aversion) and moha (ignorance), they are realities. As long as they are not eradicated they can arise any time. We are reminded how deeply rooted defilements are and what they can lead to. When one considers this, one is urged to develop the Eightfold Path which leads to the eradication of wrong view, jealousy, stinginess, conceit and all other defilements.
In the Suttanta, Dhamma is explained to different people at different places. The Buddha taught about all realities appearing through the six doors, about cause and effect, about the practice leading to the end of all sorrow.
As regards the Abhidhamma, this is an exposition of all realities in detail. 'Abhi' literally means 'higher', thus ‘ Abhidhamma' means 'higher dhamma'. The form of this part of the Tipitaka is different, but the aim is the same: the eradication of wrong view and eventually of all defilements. Thus, when we study the many enumerations of realities, we should not forget the real purpose of the study. The theory (pariyatti) should encourage us to the practice (patipatti) which is necessary for the realization of the truth (pativedha). While we are studying the different namas and rupas and while we are pondering over them, we can be reminded to be aware of nama and rupa appearing at that moment. In this way we will discover more and more that the Abhidhamma is about everything which is real, that is, the worlds appearing through the six doors.
This book is meant as an introduction to the study of the Abhidhamma. I hope that the reader, instead of being discouraged by the many enumerations and by the Pali terms which are used, will develop a growing interest in the realities to be experienced in and around himself.
Miss Sujin Boriharnwanaket has been of immense assistance and inspiration to me in my study of the Abhidhamma. She encouraged me to discover for myself that the Abhidhamma is about realities to be experienced through eyes, ears, nose, tongue, body-sense and mind-door. Thus I learnt that the study of the Abhidhamma is a process which continues all through life. I hope that the reader will have a similar experience and that he will be full of enthusiasm and gladness every time he studies realities which can be experienced!
I have quoted many times from the suttas in order to show that teaching contained in the Abhidhamma is no different from the teaching in the other parts of the Tipitaka. For the quotations I have mostly used the English translation of the 'Pali Text Society' (Translation Series). For the quotations from the 'Visuddhimagga' (Path of Purity) I have used the translation by Bhikkhu Nanamoli (Colombo, Sri Lanka,1964).
I have added some questions after the chapters which may help the reader to ponder over what he has read.
The venerable Phra Dhammadharo Bhikkhu gave me most helpful corrections and suggestions for the text of this book. Due to his effort the editing and printing of this book has been made possible.
The Hague Nina Van Gorkom
Netherlands 1975
Source: Abhidhamma.org
49
Buddhisme untuk Pemula / Re: Makna Membaca Paritta
« on: 01 July 2011, 07:09:05 PM »
pandangan yg terbentuk dlm pikiranku:
membaca paritta adalah merenungkan kembali ajaran Sang Buddha. saat membaca paritta, seharusnya memahami apa yg dibaca, dengan kata lain aku juga melatih kesadaran dan konsentrasi. Jadi bisa dikatakan membaca paritta adalah bagian dari meditasi.
apakah pandanganku benar?
ya kalau membaca paritta-nya disertai dengan perhatian benar dan konsentrasi benar.
tapi biasanya org membaca paritta asal2-an, pikiran melayang ke mana2.
50
Buddhisme untuk Pemula / Re: bagaimana agar kita dapat menjadi bijaksana?
« on: 01 July 2011, 07:02:23 PM »kalau ruang rapat DPR orang masih bisa tidur bro, walau 5 menit , tetapi menurut saya tidak dapat diterapkan pada supir atau pada saat kita mengemudi , tidak mungkin bisa kita tertidur walau 5 menit kecuali berhenti dulu (tapi malah kebanyakan bukan 5 menit...langsung tidur 5jam)
namanya orang ngantuk meskipun mengemudi ya bisa tidur. makanya bisa terjadi kecelakaan. dan tidurnya bisa lebih dari 5 jam, bahkan mungkin selamanya.
51
Buddhisme untuk Pemula / Re: Melafal Nama Agung Buddha
« on: 01 July 2011, 06:51:46 PM »
lebih baik meditasi. tarik nafas: bud. hembuskan nafas: dho 
52
Buddhisme untuk Pemula / Re: Dosa kah jika srigala memakan harimau?^^
« on: 01 July 2011, 06:47:35 PM »
jelas sekali judulnya salah. memakai kata dosa yg artinya kebencian. serigala makan harimau hanya jika harimau itu sudah jadi bankai?
53
Buddhisme untuk Pemula / Re: Omnibus dubitandum , dubito ergo sum, cogito ergo sum
« on: 01 July 2011, 06:42:48 PM »
Mungkin maksudnya ini:
1. (1) Pikiran adalah pelopor dari segala sesuatu, pikiran adalah pemimpin, pikiran adalah pembentuk. Bila seseorang berbicara atau berbuat dengan pikiran jahat, maka penderitaan akan mengikutinya, bagaikan roda pedati mengikuti langkah kaki lembu yang menariknya.
2. (2) Pikiran adalah pelopor dari segala sesuatu, pikiran adalah pemimpin, pikiran adalah pembentuk. Bila seseorang berbicara atau berbuat dengan pikiran murni, maka kebahagiaan akan mengikutinya, bagaikan bayang-bayang yang tak pernah meninggalkan bendanya.
tapi artinya beda
1. (1) Pikiran adalah pelopor dari segala sesuatu, pikiran adalah pemimpin, pikiran adalah pembentuk. Bila seseorang berbicara atau berbuat dengan pikiran jahat, maka penderitaan akan mengikutinya, bagaikan roda pedati mengikuti langkah kaki lembu yang menariknya.
2. (2) Pikiran adalah pelopor dari segala sesuatu, pikiran adalah pemimpin, pikiran adalah pembentuk. Bila seseorang berbicara atau berbuat dengan pikiran murni, maka kebahagiaan akan mengikutinya, bagaikan bayang-bayang yang tak pernah meninggalkan bendanya.
tapi artinya beda
54
Buddhisme untuk Pemula / Re: Tanya ? Jawab untuk Pemula
« on: 01 July 2011, 06:34:30 PM »Saya kurang paham soal sankhara dan Paticcasamuppada. Mungkin teman-teman yang lain bisa memberikan penjelasan lebih baik. Saya cantumkan sumber bacaan yang pernah saya tulis di sini saja. => Sumber
And what, bhikkhus, are the mental formations (sankhara)? There are these three kinds of mental formations: the bodily mental formation, the verbal mental formation, the mind mental formation. These are called the mental formations." The meaning of sankhara is sometimes debated because this is a word that does have many meanings in different places. If one wishes to see the word sankhara used as a cause for rebirth, one can go to the Sankharupapatti Sutta (MN 120). Sankharupapatti means `rebirth according to sankhara'. Here, The Buddha talks about how certain beings arise in different realms according to their planned actions of body, speech or mind. These are actions of body, speech and mind, which are accompanied by will (cetana); and it is this kamma which gives rise to future rebirth. This is called sankhara. In another sutta (SN 12, 51) The Buddha talks about how, if a person who has ignorance (avijjagato, who has gone to ignorance) plans a meritorious sankhara (punnam sankharam abhisankaroti), his consciousness goes to a meritorious place. If he plans a demeritorious sankhara (apunnam sankharam abhisankaroti), his consciousness goes to an apunna place, a demeritorious place. If he plans an anenja sankhara (anenja being something in-between), then his consciousness goes to that place accordingly. Again, this shows that there are three types of sankhara - meritorious, demeritorious and in-between - and that sankhara is the working of kamma. In much the same way that kamma can be made by body, speech and mind, so too there are three types of sankhara - body, speech and mind sankhara.
55
Buddhisme untuk Pemula / Re: Perjalanan Hidup Siddhattha Gotama menjadi Sang Buddha
« on: 01 July 2011, 06:27:46 PM »^^
paling cepat 7 hari
paling lama tidak bisa diukur
paling lama 7 tahun. tapi harus menjalankannya tiap hari dengan benar.
56
Buddhisme untuk Pemula / Re: Pertanyaan Kritis Mengenai Buddhisme
« on: 01 July 2011, 06:24:26 PM »jadi harga mati ya?
kayaknya bukan harga mati, soalnya dari atthakatha alias komentar.
57
Buddhisme untuk Pemula / Re: Jalan Mulia Berunsur Delapan
« on: 01 July 2011, 06:11:20 PM »
DN 22 Mahāsatipaṭṭhāna Sutta
...
21. ‘Dan apakah, para bhikkhu, Kebenaran Mulia Jalan Praktik Menuju Lenyapnya Penderitaan? Yaitu, Jalan Mulia berfaktor Delapan, yaitu: Pandangan Benar, Pikiran Benar, Ucapan Benar, Perbuatan Benar, Penghidupan Benar, Usaha Benar, Perhatian Benar, Konsentrasi Benar.’
‘Dan apakah, para bhikkhu, Pandangan Benar?[85] [312] yaitu, para bhikkhu, pengetahuan tentang penderitaan, pengetahuan tentang asal-mula penderitaan, pengetahuan tentang lenyapnya penderitaan, dan pengetahuan tentang praktik menuju lenyapnya penderitaan. Ini disebut Pandangan Benar.’
‘Dan apakah, para bhikkhu, Pikiran Benar?[86] Pikiran meninggalkan keduniawian, pikiran ketidakbencian, pikiran ketidakkejaman. Ini, para bhikkhu, disebut Pikiran Benar.’
‘Dan apakah, para bhikkhu, Ucapan Benar? Menghindari berbohong, menghindari fitnah, menghindari ucapan kasar, menghindari kata-kata yang tidak berguna. Ini disebut Ucapan Benar.’
‘Dan apakah, para bhikkhu, Perbuatan Benar? Menghindari pembunuhan, menghindari mengambil apa yang tidak diberikan, menghindari melakukan hubungan seksual yang salah. Ini disebut Perbuatan Benar.’
‘Dan apakah, para bhikkhu, Penghidupan Benar? Di sini, para bhikkhu, seorang Siswa Ariya, setelah meninggalkan penghidupan salah, mempertahankan hidupnya dengan Penghidupan Benar.’
‘Dan apakah, para bhikkhu, Usaha Benar? Di sini, para bhikkhu, seorang bhikkhu membangkitkan kehendak, mengerahkan daya upaya, menggerakkan usaha, mengerahkan pikirannya dan berusaha untuk mencegah munculnya kondisi batin buruk yang belum muncul. Ia membangkitkan kehendak ... dan berusaha untuk mengatasi kondisi batin buruk yang telah muncul. Ia membangkitkan kehendak ... dan berusaha untuk memunculkan kondisi batin baik yang belum muncul. Ia membangkitkan kehendak, mengerahkan daya upaya, menggerakkan usaha, mengerahkan pikirannya dan berusaha untuk mempertahankan kondisi batin baik yang telah muncul, tidak membiarkannya memudar, menumbuhkan lebih besar, hingga sempurna dalam pengembangan. Ini disebut Usaha Benar.’
‘Dan apakah, para bhikkhu, Perhatian Benar? Di sini, para bhikkhu, seorang bhikkhu berdiam merenungkan jasmani sebagai jasmani, tekun, sadar jernih dan penuh perhatian, setelah menyingkirkan segala keserakahan dan cengkeraman terhadap dunia; ia berdiam merenungkan perasaan sebagai perasaan ...; ia berdiam merenungkan pikiran sebagai pikiran ...; ia berdiam merenungkan objek-objek pikiran sebagai objek-objek pikiran, tekun, sadar jernih dan penuh perhatian, setelah menyingkirkan segala keserakahan dan cengkeraman terhadap dunia. Ini disebut Perhatian Benar.’
‘Dan apakah, para bhikkhu, Konsentrasi Benar? Di sini, seorang bhikkhu, terlepas dari keinginan-indria, terlepas dari kondisi batin yang buruk, memasuki dan berdiam dalam jhāna pertama, yang disertai dengan awal-pikiran dan kelangsungan-pikiran yang muncul dari pelepasan, dipenuhi dengan kegirangan dan kegembiraan. Dan dengan melenyapkan awal-pikiran dan kelangsungan-pikiran, dengan mencapai ketenangan di dalam dan keterpusatan pikiran, ia memasuki dan berdiam dalam jhāna ke dua, yang tanpa awal-pikiran dan kelangsungan-pikiran, yang muncul dari konsentrasi, dipenuhi dengan kegirangan dan kegembiraan. Dan dengan meluruhnya kegirangan, tetap tidak terganggu, penuh perhatian dan sadar jernih, ia mengalami dalam dirinya apa yang dikatakan oleh Para Mulia: “Bahagialah ia yang berdiam dalam keseimbangan dan perhatian,” ia memasuki jhāna ke tiga. Dan, setelah meninggalkan kenikmatan dan kesakitan, dan dengan lenyapnya kegembiraan dan kesedihan sebelumnya, ia memasuki dan berdiam dalam jhāna ke empat, yang melampaui kenikmatan dan kesakitan, dan dimurnikan oleh keseimbangan dan perhatian. Ini disebut Konsentrasi Benar. Dan itu, para bhikkhu, disebut jalan praktik menuju lenyapnya penderitaan.’
...
...
21. ‘Dan apakah, para bhikkhu, Kebenaran Mulia Jalan Praktik Menuju Lenyapnya Penderitaan? Yaitu, Jalan Mulia berfaktor Delapan, yaitu: Pandangan Benar, Pikiran Benar, Ucapan Benar, Perbuatan Benar, Penghidupan Benar, Usaha Benar, Perhatian Benar, Konsentrasi Benar.’
‘Dan apakah, para bhikkhu, Pandangan Benar?[85] [312] yaitu, para bhikkhu, pengetahuan tentang penderitaan, pengetahuan tentang asal-mula penderitaan, pengetahuan tentang lenyapnya penderitaan, dan pengetahuan tentang praktik menuju lenyapnya penderitaan. Ini disebut Pandangan Benar.’
‘Dan apakah, para bhikkhu, Pikiran Benar?[86] Pikiran meninggalkan keduniawian, pikiran ketidakbencian, pikiran ketidakkejaman. Ini, para bhikkhu, disebut Pikiran Benar.’
‘Dan apakah, para bhikkhu, Ucapan Benar? Menghindari berbohong, menghindari fitnah, menghindari ucapan kasar, menghindari kata-kata yang tidak berguna. Ini disebut Ucapan Benar.’
‘Dan apakah, para bhikkhu, Perbuatan Benar? Menghindari pembunuhan, menghindari mengambil apa yang tidak diberikan, menghindari melakukan hubungan seksual yang salah. Ini disebut Perbuatan Benar.’
‘Dan apakah, para bhikkhu, Penghidupan Benar? Di sini, para bhikkhu, seorang Siswa Ariya, setelah meninggalkan penghidupan salah, mempertahankan hidupnya dengan Penghidupan Benar.’
‘Dan apakah, para bhikkhu, Usaha Benar? Di sini, para bhikkhu, seorang bhikkhu membangkitkan kehendak, mengerahkan daya upaya, menggerakkan usaha, mengerahkan pikirannya dan berusaha untuk mencegah munculnya kondisi batin buruk yang belum muncul. Ia membangkitkan kehendak ... dan berusaha untuk mengatasi kondisi batin buruk yang telah muncul. Ia membangkitkan kehendak ... dan berusaha untuk memunculkan kondisi batin baik yang belum muncul. Ia membangkitkan kehendak, mengerahkan daya upaya, menggerakkan usaha, mengerahkan pikirannya dan berusaha untuk mempertahankan kondisi batin baik yang telah muncul, tidak membiarkannya memudar, menumbuhkan lebih besar, hingga sempurna dalam pengembangan. Ini disebut Usaha Benar.’
‘Dan apakah, para bhikkhu, Perhatian Benar? Di sini, para bhikkhu, seorang bhikkhu berdiam merenungkan jasmani sebagai jasmani, tekun, sadar jernih dan penuh perhatian, setelah menyingkirkan segala keserakahan dan cengkeraman terhadap dunia; ia berdiam merenungkan perasaan sebagai perasaan ...; ia berdiam merenungkan pikiran sebagai pikiran ...; ia berdiam merenungkan objek-objek pikiran sebagai objek-objek pikiran, tekun, sadar jernih dan penuh perhatian, setelah menyingkirkan segala keserakahan dan cengkeraman terhadap dunia. Ini disebut Perhatian Benar.’
‘Dan apakah, para bhikkhu, Konsentrasi Benar? Di sini, seorang bhikkhu, terlepas dari keinginan-indria, terlepas dari kondisi batin yang buruk, memasuki dan berdiam dalam jhāna pertama, yang disertai dengan awal-pikiran dan kelangsungan-pikiran yang muncul dari pelepasan, dipenuhi dengan kegirangan dan kegembiraan. Dan dengan melenyapkan awal-pikiran dan kelangsungan-pikiran, dengan mencapai ketenangan di dalam dan keterpusatan pikiran, ia memasuki dan berdiam dalam jhāna ke dua, yang tanpa awal-pikiran dan kelangsungan-pikiran, yang muncul dari konsentrasi, dipenuhi dengan kegirangan dan kegembiraan. Dan dengan meluruhnya kegirangan, tetap tidak terganggu, penuh perhatian dan sadar jernih, ia mengalami dalam dirinya apa yang dikatakan oleh Para Mulia: “Bahagialah ia yang berdiam dalam keseimbangan dan perhatian,” ia memasuki jhāna ke tiga. Dan, setelah meninggalkan kenikmatan dan kesakitan, dan dengan lenyapnya kegembiraan dan kesedihan sebelumnya, ia memasuki dan berdiam dalam jhāna ke empat, yang melampaui kenikmatan dan kesakitan, dan dimurnikan oleh keseimbangan dan perhatian. Ini disebut Konsentrasi Benar. Dan itu, para bhikkhu, disebut jalan praktik menuju lenyapnya penderitaan.’
...
58
Diskusi Umum / Mengapa Tidak Ada Arahat yang Berdiskusi dengan Pemuka Agama Lain?
« on: 29 June 2011, 08:01:59 PM »
Pada jaman Sang Buddha, banyak pemimpin2 aliran lain yang berdiskusi dengan Buddha. Dan setelah selesai, pemimpin dan seluruh pengikutnya menyatakan berlindung kepada Buddha, Dhamma, dan Sangha.
Pada masa sekarang mengapa tidak ada kejadian seperti itu?
Misalnya saja Arahat berdiskusi dengan paus, dan setelah selesai, paus dan seluruh umat ka****k menyatakan berlindung kepada Buddha, Dhamma, dan Sangha.
Pada masa sekarang mengapa tidak ada kejadian seperti itu?
Misalnya saja Arahat berdiskusi dengan paus, dan setelah selesai, paus dan seluruh umat ka****k menyatakan berlindung kepada Buddha, Dhamma, dan Sangha.
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Diskusi Umum / Re: Aku, Diriku, Dan Perampokan...???
« on: 29 June 2011, 06:04:58 PM »Monggolana? siapa tuh?
kalau yg "bik inah" maksud adalah Moggallana, anehnya kisah terkenal itu tidak terdapat di sutta mana pun dan dalam text biografi Moggallana versi mana pun juga
versi Monggol mungkin.
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Diskusi Umum / Re: cinta vs kemelekatan
« on: 29 June 2011, 06:01:53 PM »
bisa.
Sumedha dan Sumitta.
Sudhana dan Manohara. ( ada di candi borobudur ).
Siddhatta dan Yasodara.
Sumedha dan Sumitta.
Sudhana dan Manohara. ( ada di candi borobudur ).
Siddhatta dan Yasodara.