Abhidhamma View : Doors to Emancipation

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yawares
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Abhidhamma View : Doors to Emancipation

Postby yawares » Thu Sep 20, 2012 1:19 pm

Dear Members,

:candle: Abhidhamma View : Doors to Emancipation :candle:
[Presented by Dr.Tep Sastri @SariputtaDhamma/JTN]


CMA IX, p. 356 - 357:

Therein, the contemplation of non-self, which discards the clinging to a self, becomes the door to emancipation (vimokkha: liberation, deliverance) termed contemplation of the void. The contemplation of impermanence, which discards the sign of perversion (vipallaasa-nimitta), becomes the door to emancipation termed contemplation of the signless. The contemplation of suffering, which discards desire through craving, becomes the door to emancipation termed contemplation of the desireless.

When insight reaches its culmination, it settles upon one of the three contemplations --of impermanence, or suffering, or non-self-- as determined by the inclination of the meditator. According to the Commentaries, one in whom faith is the dominant faculty settles upon the contemplation of impermanence; one in whom concentration is the dominant faculty settles upon the contemplation of suffering; and one in whom wisdom is the dominant faculty settles upon the contemplation of non-self. This final phase of contemplation, being the meditator's immediate access to the emancipating experience of the supramundane path, is thus called "the door to emancipation" (vimokkhamukha). Here, it is the noble path that is called emancipation, and the contemplation leading to the path that is called the door to emancipation.

The contemplation of non-self is termed contemplation of the void because it sees formations as being void of a self, a living being, a person. The contemplation of impermanence is termed contemplation of the signless because it abandons "the sign of perversion", that is , the deceptive appearance of permanence, stability, and durability which lingers over formations owing to the perversion of perception. And the contemplation of suffering is termed contemplation of the desireless because it terminates desire by abandoning the false perception of pleasure in formations.

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