It is inevitable ... My thoughts on spiritual practice.

An open and inclusive investigation into Buddhism and spiritual cultivation

Re: It is inevitable ... My thoughts on spiritual practice.

Postby unspoken » Thu Sep 06, 2012 6:28 am

In what I think scott, that the way you perceive the non-self is a way of the so called path. And by crushing on the base of recognizing and let everything flow unlimited, unstoppable, unbounded space. Its like everything is empty and nothing ever exists, however you do mindfully observe things over and over again. When you go beyond recognition you go into nibbana, where mindfulness IS enlightenment. But I got the sense that the nibbana you have in mind is like an empty space where unlimited mindfulness is present. Feels like the jhanas after the first four.
unspoken
 
Posts: 223
Joined: Thu Jul 15, 2010 3:41 pm

Re: It is inevitable ... My thoughts on spiritual practice.

Postby DAWN » Thu Sep 13, 2012 3:28 am

I propose to read SN 14.11:


SN 14.11
With a Reason


At one time the Blessed One was living in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthã.

Bhikkhus, sensual thoughts arise with a reason, not without, angry thoughts arisewith a reason, not without, hurting thoughts arise with a reason, not without.

Bhikkhus, how do sensual thoughts arise with a reason, not without, angry thoughts arise with a reason, not without, hurting thoughts arise with a reason, not without?

Bhikkhus, on account of the sensual element arise sensual perceptions. On account of sensual perceptions arise sensual thoughts. On account of sensual thoughts arise sensual interest. On account of sensual interest arise sensual burning. On account of sensual burning is a sensual search. Bhikkhus, in the sensual search the not learned ordinary man, in three instances falls to the wrong method, by body, words and mind.

Bhikkhus, on account of the angry element arise perceptions of anger On account of perceptions of anger arise angry thoughts. On account of angry thoughts arise the interest to be angry. On account of the interest to be angry arise burnings of anger. On account of burnings of anger is a search to be angry. Bhikkhus, in the search with anger, the not learned ordinary man, in three instances falls to the wrong method, by body, words and mind.

Bhikkhus, on account of the hurting element arise hurting perceptions. On account of hurting perceptions, arise hurting thoughts. On account of hurting thoughts arise the interest to hurt On account of the interest to hurt, arise a burning to hurt On account of the burning to hurt, there is a search to hurt. Bhikkhus, in the search to hurt the not learned ordinary man, in three instances falls to the wrong method, by body, words and mind.

Bhikkhus, like a man who has dropped a burning torch in a dried up grassland, had not quickly extinguished it with hands or feet, by that the living things in the dried up grass would come to distress and destruction,

In the same manner bhikkhus, whoever recluses or brahmins did not quickly dispel, chase away, destroy and made not to arise again, arisen disagreeable perceptions are here and now in trouble, with worries with burning and after death they could expect decrease.

Bhikkhus, non-sensual thoughts arise with a reason, not without. Non-angry thoughts arise with a reason, not without. Non-hurting thoughts arise with a reason, not without.

Bhikkhus, how do non-sensual thoughts arise with a reason, not without, non-angry thoughts arise with a reason, not without, not hurting thoughts arise with a reason, not without?

Bhikkhus, on account of the non-sensual element arise non-sensual perceptions. On account of non-sensual perceptions arise non-sensual thoughts. On account of non-sensual thoughts arise non-sensual interest. On account of non-sensual interest arise non-sensual burning. On account of non-sensual burning is a non-sensual search. Bhikkhus, in the non-sensual search the learned noble disciple, in three instances falls to the right method, by body, words and mind.

Bhikkhus, on account of the not angry element arise perceptions of non-anger On account of perceptions of non-anger arise non-angry thoughts. On account of non-angry thoughts arise the interest to be not angry. On account of the interest to be not angry arise no burnings of anger. On account of no burnings of anger is a search to be not angry. Bhikkhus, in the search without anger the learned noble disciple in three instances falls to the right method, by body, words and mind.

Bhikkhus, on account of the non-hurting element arise non-hurting perceptions. On account of not hurting perceptions, arise not-hurting thoughts. On account of not-hurting thoughts arise the interest to not hurt On account of the not hurting interest arise a burning to not hurt On account of the burning, to not hurt, there is a search to not hurt. Bhikkhus, in the search to not hurt the learned noble disciple, in three instances falls to the right method, by body, words and mind.

Bhikkhua, like a man who has dropped a burning torch in a dried up grassland, had quickly extinguished it with hands or feet, by that the living things in the dried up grass would not come to distress and destruction,

In the same manner bhikkhus, whoever recluses or brahmins quickly dispelled, chased away, destroyed and made not to arise again, arisen disagreeable perceptions are here and now not in trouble, without worries without burning and after death they could expect increase.


and also an document ( http://dharmafarer.org/wordpress/wp-con ... m-piya.pdf ) that Ven. Bhikkhu Gevasako showed here (viewtopic.php?p=205537#p205537 ):

The Commentary (with some additional paraphrasing) goes on to explain how to directly see not-self in things around us. The characteristic of not-self is not self-evident if we are unmindful of or
unable to see into the resolution into the various elements (nānā,dhātu,vinibbhoga) because these are
concealed by compactness (ghana).42
But when continuity is analyzed by closing observing of the rise and fall in daily life, the charac-teristic of impermanence appears as it really is.
When this perception of compactness is resolved into the various elements of earth (resistance),
water (coherence), fire (heat) and wind (motion), then the characteristic of not-self appears as it really
is.
Now, why are the five aggregates (form, feeling, perception, formations, and consciousness) im-permanent? Because they rise and fall, change, and become something else.
But these same five aggregates are suffering because “what is impermanent is suffering” (S 4:1).
Why? Because of continual oppression. The mode of being continually oppressed is the characteristic
of suffering.
But those same five aggregates are not-self because “what is suffering is not-self” (S 4:1). Why?
Because there is no control over them
. This lack of control over them is the characteristic of not-self.
For this reason, what is impermanent, suffering and not-self are one thing, and the characteristics
of impermanence, suffering and not-self are another. For, the five aggregates, the twelve bases, the
eighteen elements, are all impermanent, suffering and not-self. The modes of change in the manner
mentioned are the characteristics of impermanence, suffering and not-self. (VbhA 50 f)
When the postures are carefully noted by keeping in mind their continual oppression, the charac-teristic of suffering appears as it really is.
Sabbe dhamma anatta
We are not concurents...
I'am sorry for my english
User avatar
DAWN
 
Posts: 801
Joined: Thu Aug 16, 2012 5:22 pm

Previous

Return to Open Dhamma

Who is online

Users browsing this forum: Anagarika, appicchato, Google [Bot] and 7 guests