Abhidhamma View : Purification of Path and Not-Path

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Abhidhamma View : Purification of Path and Not-Path

Postby yawares » Sat Sep 15, 2012 3:05 pm

Dear Members,

This Uposatha day I wish all members the best of everything you all dream of.


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:candle: Abhidhamma View : Purification of Path and Not-Path :candle:
[Presented by Dr.Tep Sastri @SariputtaDhamma/JTN
]


CMA IX, p. 350 - 352: [excerpt]

When he has thus discerned the formations of the three planes together with their conditions, the meditator collects them into groups by way of such categories as the aggregates, etc., divided into the past, present, future, internal, external, etc. He next comprehends, with the knowledge of comprehension, those formations in terms of the three characteristics --impermanence in the sense of destruction, suffering in the sense of fearfulness, and non-self in the sense of corelessness-- by way of duration, continuity, and moment. Then he contemplates with the knowledge of rise and fall the rising and falling of those formations by way of condition and by way of moment. As he does so, there arises: an aura, zest, tranquility, resolution, exertion, happiness, knowledge, mindfulness, equanimity, and attachment [ the ten imperfections of insight] .

Purification by knowledge and vision of what is the path and what is not the path is the discrimination of the characteristics of what is the path and what is not the path by discerning that those imperfections of insight --the aura, etc.,-- are obstracles to progress.

Collect them into groups: This shows the preparation for knowledge of comprehension [sammasana~naa.na], the phase in the developemnt of insight wherein the mental and material phenomena are explored in terms of the three characteristics.

He next comprehends, with the knowledge of comprehension: This shows the actual ascription of the three characteristics to the formations collected into the five aggregates.

By way of duration, continuity, and moment: "By way of duration" [addhaana] means in terms of an extended period of time. One begins by considering that the formations in each single lifetime are all impermanent, suffering, and non-self, then one progressively reduces the periods to ten decades, to each year, month, day, hour, etc., until one recognizes that even in a single moment [kha.na] formations are impermanent, suffering, and non-self.

The knowledge of rise and fall [udayabbaya~naa.na]: is the knowledge in contemplating the arising and cessation of formations. By "arise" is meant the generation, production, or arising of states; by "fall" is meant their change, destruction, dissolution.

As he does so: The knowledge of rise and fall occurs in two phases. During the first, "tender" knowledge of rise and fall, as the process of contemplation gains momentum, ten "imperfections of insight" [vipassan'upakkilesaa] arise in the meditator.

The discrimination of the characteristics of what is the path, etc.: When such elevated experiences occur to a meditator, if he lacks discrimination he will give rise to the misconception that he has reached the supramundane path and fruit. But if he possesses discrimination, he will recognize these states as natural by-products of maturing insight.

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