Macavity wrote: Jechbi wrote:
tiltbillings wrote:Or you can be mindful of it.
A hinderance is not a basis for upaya. That might be the view in a different tradition (maybe). I'm pretty sure that in this tradition, however, if you are mindful of a hinderance, you recognize it's nature, which is dukkha, as well as anicca.
I don't think Tilt is suggesting that it can be an upaya. What is more often claimed in some Theravadin circles is that there can be mindfulness of a hindrance while the hindrance is present. But to claim this is to claim that there can be beautiful mental factors and unwholesome mental factors arising with one and the same citta.
I am not much worried about the Abhidhamma analysis, but I would say that one follows the other. It can be kind of a back and forth, though does not quite capture the dynamic nature of it. One can sit with mindfulness, watching the rise and fall of mental events, which can include lust. If we cannot be mindful of an unwholesome state of mind, we are lost.Herein, monks, a monk knows the consciousness with lust, as with lust; the consciousness without lust . . . Herein, monks, when sense-desire is present, a monk knows, "There is sense-desire in me," or when sense-desire is not present, he knows, "There is no sense-desire in me." He knows how the arising of the non-arisen sense-desire comes to be; he knows how the abandoning of the arisen sense-desire comes to be; and he knows how the non-arising in the future of the abandoned sense-desire comes to be.
- MN 10
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
There is freedom from birth, freedom from becoming, freedom from making, freedom from conditioning. If there were not this freedom from birth, freedom from becoming, freedom from making, freedom from conditioning, then escape from that which is birth, becoming, making, conditioning, would not be known here. -- Ud 80
Ar scáth a chéile a mhaireas na daoine.
People live in one another’s shelter.
dheamhan a fhios agam
Damned if I know.