Ñāṇa wrote:He combines vipassanā through its meaning of contemplation.
To see (contemplate) the object is not necessarily vipassanā. For best vipassanā, conditionality, impermanence, not-self, etc, of the object/s are seen.
Once the hindrances have been abandoned, the development of samādhi is quite a passive process.
That's cleared up, then. Language can be deceiving, expressing more 'active intentional doing' than is really occurring or required.
Ñāṇa wrote:[Q.] Joy (pīti) and pleasure (sukha) are said to be formless phenomena (arūpa-dhamma). How then can they stay permeating the body?
Uncertain view here, appearing to assert mind separate from body. When a bone breaks, it hurts a lot. When sugar is tasted, it is pleasant. How is this relationship between neurology & vedana (feeling) explained (despite being irrelevant to Dhamma, which is about non-attachment to the five aggregates)?
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Pain has been characterized in a variety of ways. There are physical definitions such as an unpleasant sensation; a warning that something is wrong; or the body's response to a thermal, chemical, or mechanical injury.
When the tissue damage threshold is reached, nerve fibers in the area carry a message to the spinal column. There are three types of nerve fibers, each of which has a distinctive role in producing pain sensations. Small, myelinated fibers known as A delta carry localized and sharp thermal and mechanical impulses to the neospinothalamic tract. The small, unmyelinated C fibers carry aching, throbbing, burning, dull, unlocalized messages to the paleospinothalamic tract and on to the brain stem. The brain is sending down control messages to amplify, diminish, or ignore the signal".
An example of this occurs when hitting one's shin on a sharp object. The immediate response is to reach down and rub the area. The rubbing message is carried by the A beta fibers closing the gate to messages from the A delta and C fibers.http://in.answers.yahoo.com/question/in ... 856AA7uErb
Ñāṇa wrote:Name (nāma) depends on form (rūpa). Form depends on name. Therefore, if name has joy, form also has joy. If name has pleasure, form also has pleasure.
Again, form born from joy causes tranquility of body, and when the entire body is tranquillized there is pleasure due to the tranquility of form. Therefore there is no contradiction.
This is better although the word "depends" is ambiguous. Yes, singular nama-&-rupa, i.e., mentality-&-materiality! (rather than 'name-&-form'. A 'name' or 'label' cannot have joy. But vedana khandha
can have joy). This is the vipassana I was describing as Step 3, which is seeing the quality of mind influences the quality of breathing, the quality of breathing influences the quality of body, the quality of body influences the quality of mind, etc. This is experiencing sabbakaya, i.e., all kaya.
Ñāṇa wrote:The sub-commentary on the Sāmaññaphala Sutta passage in question further explains that mind-produced form suffuses the entire area of the physical body: [list]Mind-produced form (cittajarūpa) suffuses every area where there is kamma-produced form (kammajarūpa).
The word "produced" is ambiguous here. A more appropriate word is "conditioned", as in "shampoo conditioned hair". Shampoo does not 'produce' hair. Shampoo 'conditions' hair. In the same way joy causes tranquility of body, shampoo causes tranquillity (softness) of hair.
The language of this sub-commentary or its translation can be deceiving. When Buddha spoke like this, he spoke in paradox, namely: "Kamma that ends kamma". It can certainly be said the act of meditation is an act of kamma because the mind intends
when letting go. Samma Samkhappa (Right Intention), being intention (cetana), certainly can be included in mental kamma. But in reality, the mind does not directly produce the bliss of jhana although the bliss of jhana is certainly a mental product or thing (nama dhamma). The bliss of jhana is created (by the mind) when the body & mind are free from the disturbing sankhara created by the five hindrances. The bliss of jhana is a 'neurological release', similar to when an opiate relieves pain. Thus the bliss of jhana, although mental phenomena, is essentially 'nirodha produced' rather than 'mind produced'. The bliss of jhana is a mental reaction to the nirodha (cessation/dissolving) of the disturbance & pain of the five hindrances. It is not the mind that dissolves the five hindrances
. Instead, it is the nirodha dhatu that dissolves the five hindrances (when the mind does not generate their causes). Therefore, the words: "Mind-produced form (cittajarūpa) suffuses every area where there is kamma-produced form (kammajarūpa)" is deceiving. Thus, Buddha taught:
And how are the seven factors for awakening developed & pursued so as to bring clear knowing & release to their culmination? There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation (nirodha), resulting in relinquishment. He develops analysis of qualities as a factor for awakening... persistence as a factor for awakening... rapture as a factor for awakening... serenity as a factor for awakening... concentration as a factor for awakening... equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment.
And I have also taught the step-by-step cessation (nirodha) of fabrications (sankhara). When one has attained the first jhāna, speech has ceased. When one has attained the second jhāna, directed thought & evaluation have ceased. When one has attained the third jhāna, rapture has ceased. When one has attained the fourth jhāna, in-and-out breathing has ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither-perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception & feeling, perception & feeling have ceased. When a monk's effluents have ended, passion has ceased, aversion has ceased, delusion has ceased.