frank k wrote: ↑Tue Nov 22, 2022 12:31 pm
In the suttas, internal rūpa is the meditator's physical body.
Internal is ajjhatta.
pdf404 wrote:32. Here is the commentary on the words that are not clear. Internally in oneself
(ajjhattaí paccattaí): both these words are terms for what is one’s own (niyaka), since
what is one’s own is what is produced in one’s own self (attani játaí); the meaning
is, included in one’s continuity (sasantati-pariyápanna). This is called “internal”
(ajjhanaí = adhi + attá, lit. “belonging-to-self”) because it occurs in self (attani—
locative case) just as in the world, speech among women (itthìsu—loc. case) is called
“[speech] belonging-to-women” (adhitthi). And it is called, “in oneself” (paccattaí)
because it occurs owing to self (attánaí paþicca).22
base,
pdf552 wrote:5. Furthermore, “base, (áyatana) should be understood in the sense of place of
abode, store (mine),3 meeting place, locality of birth, and cause. For accordingly
in the world in such phrases as the lord’s sphere” (áyatana) and “Vásudeva’s
sphere” (áyatana), it is a place of abode that is called “base”; and in such phrases
as “the sphere of gold” and “the sphere of silver” it is a store (mine) that is called
“base.” But in the Dispensation, in such passages as:
“And so in the delightful realm (áyatana)
Those flying in the air attend him” (A III 43),
it is a meeting place; and in such phrases as “The southern land is the realm
(áyatana) of cattle” (?) it is the locality of birth; and in such passages as “He
acquires the ability to be a witness of it … whenever there is an occasion (áyatana)
for it’” (M I 494; A I 258), it is a cause.
consciousness has eye(material) as its support
wrote:6. And these various states of consciousness and its concomitants dwell in the
eye, etc., because they exist in dependence on them, so the eye, etc., are their place
of abode. And they frequent the eye, etc., because they have them [respectively] as
their [material] support and as their object, so the eye, etc., are their store. And the
eye, etc., are their meeting place because they meet together in one or other of them,
[using them] as physical basis, door, and object. And the eye, etc., are the locality
of their birth because they arise just there, having them as their respective supports
and objects. And the eye, etc., are their reason because they are absent when the
eye, etc., are absent.
Now that those things are defined, physical support in case of the colour is the eye,
p177 wrote:29. The colour should not be reviewed. The characteristic should not be given
attention.8 But rather, while not ignoring the colour, attention should be given
by setting the mind on the [name] concept as the most outstanding mental
datum, relegating the colour to the position of a property of its physical support.
frank k wrote: ↑Tue Nov 22, 2022 12:31 pm
Just as vism. very conspiculously left out the four jhāna similes to not draw attention to kiling the kāya physical body, they say very little about 8 bases of mastery, to not draw attention to this corruption of rūpa.
'internal' in 2nd jhana,
206 wrote:141. Internal: here one’s own internal41 is intended; but that much is actually
stated in the Vibhaòga too with the words “internally in oneself” (Vibh 258).
And since one’s own internal is intended, the meaning here is this: born in
oneself, generated in one’s own continuity
jhana mechanics in visuddhimagga,
wrote:152. When he has emerged from the second jhána [159] happiness appears
gross to him as he reviews the jhána factors with mindfulness and full awareness,
while bliss and unification appear peaceful.
happiness is reviewed after one has emerged from the 2nd jhana as stated above.
Here the purpose of bringing the same(means even if the sign disappears you can bring that up again) sign for ..
wrote:Then as he brings that same sign to
mind as “earth, earth” again and again with the purpose of abandoning the
gross factor and obtaining the peaceful factors, [knowing] “now the third jhána
will arise,” there arises in him mind-door adverting with that same earth kasióa
as its object, interrupting the life-continuum.
fine-material sphere arises what belongs to the 3rd jhana,
wrote:After that, either four or five
impulsions impel on that same object, the last one of which is an impulsion of
the fine-material sphere belonging to the third jhána. The rest are of the kinds
already stated
bliss is felt(with his body) before entering that abode.
wrote:153. And at this point, “With the fading away of happiness as well he dwells
in equanimity, and mindful and fully aware, he feels bliss with his body; he
enters upon and dwells in the third jhána, ..
frankk, if i remember, claimed(that the visuddhimagga said) bliss is felt after emerging(yes after 2nd jhana, no to after third, based on above quote).