My mind will rise above the world: a compilation on mano (Weeks of July 18 and 25, 2021)

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My mind will rise above the world: a compilation on mano (Weeks of July 18 and 25, 2021)

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:reading:

This week is the second in a series of compilations on mind, citta and mano. Here is the first on citta. The aim is to first show each as they appear in respective contexts, and then eventually assemble a compilation of cases where the two terms appear, not just in the same sutta, but, in some cases, the same sentence. I'd like to see if this format can help emphasize a clear distinction, and also grounds for an appropriate relationship between the two. Most of the suttas this week contain some short footnotes as not to overwhelm the concluding post with too much text.

Please Note: while I've tried this week not to include cases where multiple forms of mind appear together, there are two: one in Iti 28 and another in SN 35.232. Look for the added emphasis in both - mind as mano will be found in bold font, and mind as cetasā and suvimuttacitto, respectively, in red.

Enjoy. :smile:
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📍 My mind will rise above the world: a compilation on mano (Weeks of July 18 and 25, 2021)

Post by SDC »

:reading:


Theragāthā
Dutiyavagga (Book of Twos)
Sivakasāmaṇeragāthā (The Novice Sivaka) Thag 1.14
Translated by Bhikkhu Sujato


  • My mentor said to me:

    “Let’s leave here, Sīvaka.”
    My body lives in the village,
    but my mind has gone to the wilderness.
    I go there even when lying down—
    you can't chain down those who know.
(One of the many references to location/placement/whereabouts of the mind. Reminiscent of MN 121, "In the same way, a bhikkhu—not attending to the perception of village, not attending to the perception of people—attends to the singleness dependent on the perception of forest." The compound araññasañña (forest-perception) can also be found in AN 6.42, AN 8.86 and Thag. 1.110)



Saṁyutta Nikāya
Koṭṭhikasutta (Koṭṭhita) SN 35.232 (PTS 4.163–4.165)
Translated by Bhikkhu Bodhi


  • ...
    How is it, friend Sāriputta, is the eye the fetter of forms or are forms the fetter of the eye? Is the ear the fetter of sounds or are sounds the fetter of the ear?… Is the mind the fetter of mental phenomena or are mental phenomena the fetter of the mind?”

    “Friend Koṭṭhita, the eye...the ear...the nose...the tongue...the body… The mind is not the fetter of mental phenomena nor are mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both: that is the fetter there.

    “Suppose, friend, a black ox and a white ox were yoked together by a single harness or yoke. Would one be speaking rightly if one were to say: ‘The black ox is the fetter of the white ox; the white ox is the fetter of the black ox’?”

    “No, friend. The black ox is not the fetter of the white ox nor is the white ox the fetter of the black ox, but rather the single harness or yoke by which the two are yoked together: that is the fetter there.”

    “So too, friend, the eye is not the fetter of forms … nor are mental phenomena the fetter of the mind, but rather the desire and lust that arise there in dependence on both: that is the fetter there.

    “If, friend, the eye … If the mind were the fetter of mental phenomena or if mental phenomena were the fetter of the mind, this living of the holy life could not be discerned for the complete destruction of suffering. But since the mind is not the fetter of mental phenomena nor are mental phenomena the fetter of the mind—but rather the desire and lust that arise there in dependence on both is the fetter there—the living of the holy life is discerned for the complete destruction of suffering.

    “In this way too, friend, it may be understood how that is so: There exists in the Blessed One the eye, the Blessed One sees a form with the eye, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in mind. There exists in the Blessed One the ear, the Blessed One hears a sound with the ear … There exists in the Blessed One the nose, the Blessed One smells an odour with the nose … There exists in the Blessed One the tongue, the Blessed One savours a taste with the tongue … There exists in the Blessed One the body, the Blessed One feels a tactile object with the body … There exists in the Blessed One the mind, the Blessed One cognizes a mental phenomenon with the mind, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in mind.
(The arising of desire and lust dependent on both mano and dhamma is the fetter. If it were either mental phenomena or mind, the holy life could not be lived. (cf. verse portion of AN 6.63, "Desire and lust are man's sensuality...")

I like the explicit description of the six sense base for the Blessed One here. They are there, but desire and lust are not. See SN 35.155: "If one is practicing for the purpose of revulsion towards the mind, for its fading away and cessation, one can be called a bhikkhu who is practicing in accordance with the Dhamma. If, through revulsion towards the mind, through its fading away and cessation, one is liberated by nonclinging, one can be called a bhikkhu who has attained Nibbāna in this very life.”

Please note, mind here is the compound suvimuttacitto.
)



Saṁyutta Nikāya
Paṭhamasamuddasutta (The Ocean) SN 35.228 (PTS 4.157)
Translated by Bhikkhu Bodhi


  • “Bhikkhus, the uninstructed worldling speaks of ‘the ocean, the ocean.’ But that is not the ocean in the Noble One’s Discipline; that is only a great mass of water, a great expanse of water.

    “The eye, bhikkhus, is the ocean for a person; its current consists of forms. One who withstands that current consisting of forms is said to have crossed the ocean of the eye with its waves, whirlpools, sharks, and demons. Crossed over, gone beyond, the brahmin stands on high ground.

    “The ear, bhikkhus, is the ocean for a person…. The mind is the ocean for a person; its current consists of mental phenomena. One who withstands that current consisting of mental phenomena is said to have crossed the ocean of the mind with its waves, whirlpools, sharks, and demons. Crossed over, gone beyond, the brahmin stands on high ground.”
    ...


Saṁyutta Nikāya
BāḷisikopamasuttaThe Simile of the Fisherman SN 35.230 (PTS 4.159)
Translated by Bhikkhu Bodhi


  • “Bhikkhus, suppose a fisherman would cast a baited hook into a deep lake, and a fish on the lookout for food would swallow it. That fish who has thus swallowed the fisherman’s hook would meet with calamity and disaster, and the fisherman could do with it as he wishes. So too, bhikkhus, there are these six hooks in the world for the calamity of beings, for the slaughter of living beings.

    “There are, bhikkhus, forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. If a bhikkhu seeks delight in them, welcomes them, and remains holding to them, he is called a bhikkhu who has swallowed Mara’s hook. He has met with calamity and disaster, and the Evil One can do with him as he wishes.

    “There are, bhikkhus, sounds cognizable by the ear … mental phenomena cognizable by the mind that are desirable … tantalizing. If a bhikkhu seeks delight in them … the Evil One can do with him as he wishes.
    ...
(Desirable mental phenomena are a baited hook, swallowed if we seek delight in them, welcome them and remain holding.)



Aṅguttara Nikāya
Anavatthitasutta (Transience) AN 6.102 (PTS AN iii 443)
Translated by Bhikkhu Sujato


  • “Mendicants, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification. What six? ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.”
(Another reference to placement/whereabouts: on-all-the-world the mind will not delight and it will rise above the world.)



Itivuttaka
Dukanipāta (Book of Twos)
Dukkhavihārasutta (Living in Discomfort) Iti 28 PTS 23
Translated by John D. Ireland


  • This was said by the Lord…

    “Bhikkhus, possessed of two things, a bhikkhu lives in discomfort here and now, bringing upon himself vexation, trouble, and distress, and when the body perishes after death a bad bourn is to be expected. What are the two? Being unguarded regarding the doors of the senses and being immoderate in eating. These are the two things possessed of which a bhikkhu lives in discomfort…”

    The eye, ear, nose, tongue,
    Body and likewise the mind
    A bhikkhu who leaves these doors
    Unguarded here,

    Immoderate in eating,
    Of uncontrolled senses,
    Experiences suffering
    Both bodily and mental.

    Being tormented by body,
    And tormented by mind,
    Such a one lives in discomfort
    Both by day and by night.
(Explicitly, mano is a door like the other five senses and must be guarded, while mind, cetasā (instr. of ceto), looks to be a broader reference to vedanā (feeling), which, along with sañña (perception), are the saṅkhāra (determination/formation) of citta. (cf. MN 44, "Saññā ca vedanā ca cetasikā ete dhammā cittappaṭibaddhā tasmā saññā ca vedanā ca cittasaṅkhāro Perception and feeling are mental, bound up with the mind. That is why perception and feeling are mind-determinations." And also MN 18, "Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think [vitakka] about. What you think about, you proliferate. What you proliferate about is the source from which a person is beset by concepts of identity that emerge from the proliferation of perceptions. This occurs with respect to thoughts [dhammā] known by the mind in the past, future, and present.”))



Dhammapada
Yamakavagga (The Chapter about the Pairs) Dhp 1-2 (PTS (1st ed) 1–3)
Translated by Bhikkhu Ānandajoti


  • Mind precedes thoughts, mind is their chief, their quality is made by mind,
    if with a base mind one speaks or acts,
    through that suffering follows him like a wheel follows the ox’s foot.

    Mind precedes thoughts, mind is their chief, their quality is made by mind,
    if with pure mind one speaks or acts,
    through that happiness follows him like a shadow which does not depart.
(Mano part of compound manopubbaṅgamā (mind-precedes). Yet another reference to where the mind is: speech or action with a base/corrupt mind leads to suffering, with pure/bright to happiness. The base mind does not imply suffering follows - it is an issue when action is taken on account of it.)



Saṁyutta Nikāya
Manonivāraṇasutta (Reining in the Mind) SN 1.24 (PTS (1st ed) 1.14)
Translated by Bhikkhu Bodhi


  • "From whatever one reins in the mind,
    From that no suffering comes to one.
    Should one rein in the mind from everything,
    One is freed from all suffering.”

    “One need not rein in the mind from everything
    When the mind has come under control.
    From whatever it is that evil comes,
    From this one should rein in the mind.”
(Location/whereabouts again, along with the implication that the undeveloped mind is "out" and must reined in from whatever it is that evil comes from.)



Saṁyutta Nikāya
Vivekasutta (Seclusion) SN 9.1 (PTS (1st ed) 1.197)
Translated by Bhikkhu Sujato


  • So I have heard. At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.

    Now at that time that mendicant, during their day’s meditation, was thinking bad, unskillful thoughts to do with the lay life. The deity haunting that forest had compassion for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:

    “You entered the woods desiring seclusion,
    yet your mind strays to outward things.
    As a person, you should dispel the desire for people.
    Then you’ll be happy, free of greed.

    Mindful, give up discontent;
    let us remind you of the way of the good.
    The dusty abyss is so hard to cross;
    don’t let sensual dust drag you down.

    Just as a bird strewn with dirt
    sheds that clingy dust with a shake;
    so too, an energetic, mindful mendicant
    sheds that clingy dust with a shake.”

    Impelled by that deity, that mendicant was struck with a sense of urgency.
(Another reference to that which is "outward". The straying looks to be the mind's tendency when not developed. See SN 35.247, again in regards to the six sense base, "Now when these six animals become worn out and fatigued, they would be dominated by the one among them that was strongest; they would submit to it and come under its control. So too, bhikkhus, when a bhikkhu has not developed and cultivated mindfulness directed to the body, the eye...the mind pulls in the direction of agreeable mental phenomena and disagreeable mental phenomena are repulsive.")



Saṁyutta Nikāya
Uṇṇābhabrāhmaṇasutta (The Brahmin Uṇṇābha) SN 48.42 (PTS 5.218–5.219)
Translated by Bhikkhu Sujato


  • At Sāvatthī.

    Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

    “Master Gotama, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different scopes and ranges, have recourse to? What experiences their scopes and ranges?”

    “Brahmin, these five faculties have different scopes and different ranges, and don’t experience each others’ scope and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different scopes and ranges, have recourse to the mind. And the mind experiences their scopes and ranges.”

    “But Master Gotama, what does the mind have recourse to?”

    “The mind has recourse to mindfulness.”

    “But what does mindfulness have recourse to?”

    “Mindfulness has recourse to freedom.”

    “But what does freedom have recourse to?”

    “Freedom has recourse to extinguishment.”

    “But what does extinguishment have recourse to?”

    “This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. For extinguishment is the culmination, destination, and end of the spiritual life.”

    And then the brahmin Uṇṇābha approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

    Then, not long after he had left, the Buddha addressed the mendicants: “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?”

    “On the western wall, sir.”

    “In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. If he were to pass away at this time, he would be bound by no fetter that might return him to this world.”
(A nice compliment to the previous and a good place to bring this to an end: the five senses have recourse to the mind, the mind has recourse to mindfulness.)
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📍 My mind will rise above the world: a compilation on mano (Weeks of July 18 and 25, 2021)

Post by SDC »

Thoughts?
  • ...on this notion of outward? And of reining in?
  • ...on the notion of the mind having recourse in mindfulness?
  • ...on desire-and-lust as the fetter and not the mind nor the mental phenomena? The six animals of SN 35.247: when mindfulness has not been developed, the six senses go in the direction of what is agreeable and the disagreeable is repulsive. That is the attitude towards the world. (If we can allow the broader nature of feeling to enter for a brief moment: SN 36.6, “Being contacted by painful feeling, he seeks delight in sensual pleasure. For what reason? Because the uninstructed worldling does not know of any escape from painful feeling other than sensual pleasure. When he seeks delight in sensual pleasure, the underlying tendency to lust for pleasant feeling lies behind this.”)
  • Considering the mind’s tendency to go outward to what is agreeable, coupled with how mano is described as a base, a door, a faculty; one that needs restraint and guarding, does it make sense to say that mind is discerned and understood based not only on the presence of mental phenomena, but that those phenomena have the nature to arise on their own, along with the offer of the signs and features? For instance, if the mind is pressing towards agreeable, yet there is also the recollection of the need to restrain it, there will still be the arising of mental phenomena that are not preferred from the point of view of that restraint.

    This tendency of the mind really puts this into perspective: “Having seen a form with the eye…Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its signs and features. Since, if he left the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way, friend, that one guards the doors of the sense faculties.”
  • Further, and a slight shift to manasikaroti (to keep in mind, to give attention) and vitakkā (reflection, thought) of MN 20: “Here, bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome.” (According to PTS, manasi of manasikaroti is the locative of mano, which is intriguing given the many descriptions having to do with location and position of the mind. Any input from our Pali people would be much appreciated!)

Arranging this week was a real labor of love. I hope that what has been brought together is thought-provoking and leads to some interesting discussions. :smile:
pegembara
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by pegembara »

I like the bait simile.
Lead Cenobite: You solved the box, we came. Now you must come with us, taste our pleasures.

Lead Cenobite: We have such sights to show you
Don't take the bait. Just say no.
He who entirely cuts off his craving
by drying up its fierce and rapid flow,
— such a monk gives up the here and the beyond,
just as a serpent sheds its worn-out skin.

He who neither goes too far nor lags behind,
lust-free he knows: "This is all unreal,"
— such a monk gives up the here and the beyond,
just as a serpent sheds its worn-out skin.

https://www.accesstoinsight.org/lib/aut ... 1.html#ura
Your work of love is much appreciated.
:anjali:
And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by Bundokji »

SN 48.42 is interesting. The way the Buddha taught the scope and range of the five senses as independent (not experiencing each other) but having recourse to the mind and being experienced by the mind, but did not teach the opposite. Why the mind does not have the five sense but mindfulness as its recourse? For example, is there a mind in a dreamless sleep?
And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"

This was the last word of the Tathagata.
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by SDC »

pegembara wrote: Sat Jul 17, 2021 11:59 pm Your work of love is much appreciated.
:anjali:
:anjali:
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by SDC »

Bundokji wrote: Sun Jul 18, 2021 10:13 pm Why the mind does not have the five sense but mindfulness as its recourse?
It seems that the five sense are that outward direction, which is not a place of safety.
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by ToVincent »

SDC wrote: Sat Jul 17, 2021 11:26 pm ... , the Blessed One cognizes a mental phenomenon with the mano, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in (?) citta.
Being under the spell of citta, mano sees the fetter between the form and the eye (etc.) — the yoke between the white ox and the black ox — mano understands where the attachment resides; and does not fall for it.

Therefore in SN 35.232, "suvimuttacitto" should not be translated as: (the Blessed One) is "well liberated IN citta" ; but instead as: (the Blessed One) is "well liberated FROM the citta".

Cetovimutti should also be translated as "liberation FROM the ceto".

------

Very nice threads SDC - Thanks!
.
.
Some working for the Mara's world; some for the Brahma's world; some for the Unborn.
.
Those who desire good are few, and those who desire evil are many.
Buddha
(And you just can't imagine how much goodness, those who desire evil, are ready to display - ToVincent).
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by SDC »

ToVincent wrote: Mon Jul 19, 2021 7:06 pm
SDC wrote: Sat Jul 17, 2021 11:26 pm ... , the Blessed One cognizes a mental phenomenon with the mano, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in (?) citta.
Being under the spell of citta, mano sees the fetter between the form and the eye (etc.) — the yoke between the white ox and the black ox — mano understands where the attachment resides; and does not fall for it.

Therefore in SN 35.232, "suvimuttacitto" should not be translated as: (the Blessed One) is "well liberated IN citta" ; but instead as: (the Blessed One) is "well liberated FROM the citta".

Cetovimutti should also be translated as "liberation FROM the
Ahhhh!!!! I missed that in the Pali!!!! Thank you! If I had seen that I would’ve saved this sutta for the next series. I’m going to edit the OP to reflect the presence of the two different minds in that sentence.
ToVincent wrote: Mon Jul 19, 2021 7:06 pm Very nice threads SDC - Thanks!
And thank you for helping make it more accurate!
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by suni.anu »

  • Further, and a slight shift to manasikaroti (to keep in mind, to give attention) and vitakkā (reflection, thought) of MN 20: “Here, bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome.” (According to PTS, manasi of manasikaroti is the locative of mano, which is intriguing given the many descriptions having to do with location and position of the mind. Any input from our Pali people would be much appreciated!)
Indeed manasi is the locative of mano/ manas. Although the literal meaning of manasikaroti is to “keep in mind”, but it is one single word and the applied meaning is “to understand/ focus). Like the word understand, “under” would be the locative case. However, it’s a single word which means “to know, grasp, learn, etc.) Ven. Bhikkhu Sujato’s translation of manasikaroti is the most appropriate one for this sutta MN 20
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by SDC »

suni.anu wrote: Tue Jul 20, 2021 4:53 am
  • Further, and a slight shift to manasikaroti (to keep in mind, to give attention) and vitakkā (reflection, thought) of MN 20: “Here, bhikkhus, when a bhikkhu is giving attention to some sign, and owing to that sign there arise in him evil unwholesome thoughts connected with desire, with hate, and with delusion, then he should give attention to some other sign connected with what is wholesome.” (According to PTS, manasi of manasikaroti is the locative of mano, which is intriguing given the many descriptions having to do with location and position of the mind. Any input from our Pali people would be much appreciated!)
Indeed manasi is the locative of mano/ manas. Although the literal meaning of manasikaroti is to “keep in mind”, but it is one single word and the applied meaning is “to understand/ focus). Like the word understand, “under” would be the locative case. However, it’s a single word which means “to know, grasp, learn, etc.) Ven. Bhikkhu Sujato’s translation of manasikaroti is the most appropriate one for this sutta MN 20
Thanks, suni.anu!

I plan to give further attention to MN 20 in the third part of this series on mind (in the coming weeks), and will look to explore the matter more thoroughly, especially with how that manasikaroti contributes to citta becoming “steadied internally, quieted, brought to singleness, and concentrated.”
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by pegembara »

ToVincent wrote: Mon Jul 19, 2021 7:06 pm
SDC wrote: Sat Jul 17, 2021 11:26 pm ... , the Blessed One cognizes a mental phenomenon with the mano, yet there is no desire and lust in the Blessed One; the Blessed One is well liberated in (?) citta.
Being under the spell of citta, mano sees the fetter between the form and the eye (etc.) — the yoke between the white ox and the black ox — mano understands where the attachment resides; and does not fall for it.

Therefore in SN 35.232, "suvimuttacitto" should not be translated as: (the Blessed One) is "well liberated IN citta" ; but instead as: (the Blessed One) is "well liberated FROM the citta".

Cetovimutti should also be translated as "liberation FROM the ceto".

------

Very nice threads SDC - Thanks!
.
.
I don't know if that is the case.
Luminous is the citta.
"Luminous, monks, is the mind.[1] And it is defiled by incoming defilements." {I,v,9}
Pabhassaramidaṃ bhikkhave cittaṃ
"Luminous, monks, is the mind. And it is freed from incoming defilements." {I,v,10}

“Luminous, monks, is the mind. And it is defiled by incoming defilements. The uninstructed run-of-the-mill person doesn’t discern that as it has come to be, which is why I tell you that—for the uninstructed run-of-the-mill person—there is no development of the mind.”

“Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it has come to be, which is why I tell you that—for the well-instructed disciple of the noble ones—there is development of the mind.”

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And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.
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Re: 📍 My mind will rise above the world: a compilation on mano (Week of July 18, 2021)

Post by ToVincent »

Some remarks:

— "Luminous is the citta, bhikkus" (Pabhassa­ra­midaṃ, bhikkhave, cittaṃ) has no parallel in the other texts.

— There is no mention of citta in SA 250 (SN 35.232's parallel) - just mano (意).

— As far as "vimuccati" (vimutti) is concerned, the PTS refines the term as "to be free (of passion)".

— Muc is the root. And if it has to do with being freed and released from something; it also means "to gladden".
As in gladdening (abhippamodaya) the citta in Ānāpānasati, and establishing it (samādhi/定).

— Also, manasikaroti means "to turn the mano towards". The root kṛ also has this meaning, apart for the usual "to make, to do, etc." — namely "to turn towards". .
Usually, the mano has to turn towards the origin (yoniso).
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Some working for the Mara's world; some for the Brahma's world; some for the Unborn.
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Those who desire good are few, and those who desire evil are many.
Buddha
(And you just can't imagine how much goodness, those who desire evil, are ready to display - ToVincent).
ToVincent
Posts: 1278
Joined: Tue Aug 30, 2016 6:02 pm

Re: 📍 My mind will rise above the world: a compilation on mano (Weeks of July 18 and 25, 2021)

Post by ToVincent »

There is also some elucidation to be made about the term ceto, in its relation to mano — as some people seem to wonder lately, about the meaning of cetovimutti in another thread.

Ceto is the "polluted citta", or more properly said, the "polluting citta".

One might understand better what this means, in the following extract from the Śatapatha Brāhmaṇa — which depicts the action of this "polluting/polluted" citta, upon mano:
Even though their mano was made sentient by the ceto (cetayamānāḥ), they saw those Nirriti bricks; they piled them up, and by them dispelled that evil darkness.

The term "cetaya" (= sentient - Pāṇ), is the best expression, to define properly the action of ceto on mano.
Mano becomes sentient, when mixed with ceto. It is endowed with feelings and a somewhat unstructured consciousness.

This cetasika occurs already in the saṅkhārā nidāna of paṭiccasamuppāda (MN 44 - SN 41.6) — when feeling (vedanā) and acquiescence (saññā) with that feeling, result in a polluted saṅkhāra, done by the citta (cittasaṅkhāra).

And this "pollution" occurs also later on, at the saḷāyatana nidāna level, when ceto reaches and mixes up with mano.

Remember also that in Sanskrit, manāpa [mana_āpa] means literally, to “reach the manas (mano)”.
So what is agreeable (manāpa,) or disagreable (amanāpaṃ), or both (manāpāmanāpa,) seems to be related to “reaching the mano”.

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Again, cetovimutti is to be liberated FROM the ceto.
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Some working for the Mara's world; some for the Brahma's world; some for the Unborn.
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Those who desire good are few, and those who desire evil are many.
Buddha
(And you just can't imagine how much goodness, those who desire evil, are ready to display - ToVincent).
JohnK
Posts: 1310
Joined: Wed Jan 06, 2016 11:06 pm
Location: Tetons, Wyoming, USA

Re: 📍 My mind will rise above the world: a compilation on mano (Weeks of July 18 and 25, 2021)

Post by JohnK »

Have been off-grid again.
This one is interesting to me, the second verse adding a large qualifier to the first (in line with not carrying the raft around after it has served its purpose).
SDC wrote: Sat Jul 17, 2021 11:26 pm
Saṁyutta Nikāya
Manonivāraṇasutta (Reining in the Mind) SN 1.24 (PTS (1st ed) 1.14)
Translated by Bhikkhu Bodhi


  • "From whatever one reins in the mind,
    From that no suffering comes to one.
    Should one rein in the mind from everything,
    One is freed from all suffering.”

    One need not rein in the mind from everything
    When the mind has come under control.

    From whatever it is that evil comes,
    From this one should rein in the mind.”
And I love this image:
Saṁyutta Nikāya
Vivekasutta (Seclusion) SN 9.1 (PTS (1st ed) 1.197)
Translated by Bhikkhu Sujato


...Just as a bird strewn with dirt
sheds that clingy dust with a shake;
so too, an energetic, mindful mendicant
sheds that clingy dust with a shake.”
Thanks again for drawing attention to these suttas.
:anjali:
Those who grasp at perceptions & views wander the internet creating friction. [based on Sn4:9,v.847]
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