Sujin Boriharnwanaket: quotes

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robertk
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Sujin Boriharnwanaket: quotes

Post by robertk » Tue Aug 28, 2018 3:02 pm

https://groups.io/g/dsg/message/153907
Acharn (sujin) explained that some people, at the moment of touching, think that they understand hardness as rupa. But can they tell whether a moment of awareness is different from a moment without awareness when there is touching? She said:
"They have no understanding of non-self, because it is ‘I’ who wants to understand, it is ‘I’ who understands touching. There is no understanding that there is nobody, that it is only hardness.
One has to understand at the moment of awareness, that awareness is anatta. It has its own conditions. It does not arise by thinking of it or wanting to have it.
This is only the beginning of the understanding of anattaness, it has to grow on and on, (being aware) of all objects, not only touching. There must be the development from moment to moment to moment.
Watching, observing is not awareness. There is not a self who is observing. It arises by conditions and does not stay. Sometimes it arises, sometimes it does not. It is a moment of detachment from ‘I’ who is watching. From the very beginning it should be known that all dhammas are anatta

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Wed Aug 29, 2018 10:45 am

- If one does not realise yet that one has wrong understanding, it is
impossible to develop right understanding.


- The beginning is understanding the characteristic of awareness
correctly.
http://archive.org/stream/PhrasesOnBuddhism/phrases.txt

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Wed Aug 29, 2018 10:47 am

- One takes subtle attachment for calmness because of lack of
understanding of calmness.

- This moment is so real.

- At a moment of right considering, there is no forgetfulness.

- When there is awareness, there is no thinking of far or near
objects.
http://archive.org/stream/PhrasesOnBuddhism/phrases.txt

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Re: Sujin Boriharnwanaket: quotes

Post by denise » Wed Aug 29, 2018 12:29 pm

very helpful ....also interesting to read the bios of the people involved with the sight.... :reading:

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Re: Sujin Boriharnwanaket: quotes

Post by denise » Wed Aug 29, 2018 2:17 pm

correction....the "site"...

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Thu Aug 30, 2018 12:59 pm

- The understanding that begins to know conditioned realities is also
conditioned.

- Right understanding understands ; not a person or a Buddhist.

- The arising of any conditioned reality is dukkha because of its
arising. If there is no arising, there is no dukkha. If there is no
awareness of the reality now, how can one understand the absolute
reality of dukkha?

- The arising happens because there is passing away of previous
moments. Once there is no arising there can be total peace and
calm.

- Can you tell what is beyond this moment?
http://archive.org/stream/PhrasesOnBuddhism/phrases.txt

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pitakele
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Re: Sujin Boriharnwanaket: quotes

Post by pitakele » Sun Sep 02, 2018 9:38 am

robertk wrote:
Tue Aug 28, 2018 3:02 pm
From the very beginning it should be known that all dhammas are anatta
Is there a sutta reference supporting this statement by Khun Sujin?

(I am very familiar with these teachings, having attended many Bangkok classes in the mid seventies)
now here = nowhere

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Sun Sep 02, 2018 10:07 am

pitakele wrote:
Sun Sep 02, 2018 9:38 am
robertk wrote:
Tue Aug 28, 2018 3:02 pm
From the very beginning it should be known that all dhammas are anatta
Is there a sutta reference supporting this statement by Khun Sujin?

(I am very familiar with these teachings, having attended many Bangkok classes in the mid seventies)
for clarity it is good to use the athakatha , the ancient Commentary, which explains in much more detail.
so if we look at the Commentary to the Satipatthana sutta( plus associated tika)
http://www.abhidhamma.org/CommentaryBody.htm#Deportment
Gacchanto va gacchamiti pajanati = "When he is going (a bhikkhu) understands: 'I am going.'" In this matter of going, readily do dogs, jackals and the like, know when they move on that they are moving. But this instruction on the modes of deportment was not given concerning similar awareness, because awareness of that sort belonging to animals does not shed the belief in a living being, does not knock out the percept of a soul, and neither becomes a subject of meditation nor the development of the Arousing of Mindfulness.
++×××

robertk: so there cannot be even the begining of satipatthana ( the quote by sujin was in regard to questions about satipathana) unless one has basic correct intellectual understanding of anatta.
I have heard people who think they are developing vipassana by having some sort of awareness of feet moving etc ! :D

From the sort of mere awareness denoted by reference to canines and the like, proceeds the idea of a soul, the perverted perception, with the belief that there is a doer and an experiencer. One who does not uproot or remove that wrong perception owing to non-opposition to that perception and to absence of contemplative practice cannot be called one who develops anything like a subject of meditation.

But the knowledge of this meditator sheds the belief in a living being, knocks out the idea of a soul, and is both a subject of meditation and the development of the Arousing of Mindfulness.
es.)

o
rt[/i]?
.'"

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Sun Sep 02, 2018 10:16 am

-
.

- Seeing sees visible object. What is seen is not a person. We have
attachment to individuals, but individuality has no separate
characteristic.

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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Sun Sep 02, 2018 1:49 pm

- Don't force yourself to think it is the right time and right place for the arising of awareness, because awareness can arise anytime
or place. Don't limit it.

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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Tue Sep 04, 2018 5:07 am

one post moved to this thread
viewtopic.php?f=13&t=15952&start=1290

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Tue Sep 04, 2018 5:31 pm

theY wrote:
Tue Sep 04, 2018 5:15 pm
robertk wrote:
Tue Sep 04, 2018 2:52 pm
...
There is a big detail on this case:
  1. Teaching for one's enlightenment.
  2. Teaching for keeping Buddhist teaching go on until 5000 years.
Buddha and his students make the structure of tipiṭaka, atthakathā, and study system for keeping Buddhist teaching go on until 5000 years. But the way of u-mahāsī and ancient thai forest monastery tradition is just for one's enlightenment.

U pa-auk try to do everything and every step follow to tipiṭaka and atthakathā, but u mahāsi choose his own way to teach people. Ancient thai forest monastery is the same, they never taught their student to memorize bhikkunī-pāṭimokkha, etc.

Nowadays, thailand which leading by present thai forest monk can't control thai monks, because even they can meditate themselves, but they can't keep tipiṭaka&atthakathā study system, and they can't teach their students to keep tipiṭaka&atthakathā as well.

They can't keep because their previous thai forest teachers ignored the ancient study system (there was a big change while the colony war by our dynasty), such as memorizing tipiṭaka, then taught them by shortcut way but pa-auk can keep because pa-auk try to do everything follow to tipiṭaka&atthakathā.

This is the reason that why pa-auk monks disagree with u mahāsī teaching.

But u paṇḍita told u pa-auk like that due to keeping the unity of Burma monks.
You are saying that the “Maha Nayaka Sayadaws of the Myanmar Religious Affairs Department “ banned the Pa Auk book because it followed the Tipitaka.? These Maha Nayaka monks are supposedly well versed in Abhidhamma...
Read the book: Pa Auk encourages people of these days to master jhanas: just one example of a problem.


What is this shortcut way you mention? You refer to Thai monks who you think take/ took a shortcut and that they attained, ( but dont teach their students properly) . Which monks are you referring to?

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Wed Sep 05, 2018 3:48 am

new thread with posts about Sujin and Pa Auk here
viewtopic.php?f=13&t=32709

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Wed Sep 05, 2018 12:46 pm

- We don't understand the game of tanha, so we follow it wherever it
goes.

- The Buddha taught us to listen to dhamma, not people.

- Let go of desire and attachment for other objects that do not
appear now. When there's awareness, there's letting go.

- The Buddha taught everyone to have kusala citta at any moment, at
any level, because to have kusala citta at any moment is so
helpful.

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robertk
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Re: Sujin Boriharnwanaket: quotes

Post by robertk » Thu Sep 06, 2018 2:04 pm

Extracted from book by Nina van Gorkom

Sujin Boriharnwanaket (from Cambodia 2):

One will really understand that everything is dhamma when sati is
aware of the characteristics of realities as they appear one at a
time, so that paññå can develop and realities appear as just dhammas,
not self. Paññå should be developed continuously so that it is
understood that everything is dhamma and there is no doubt about the
characteristics of naama and ruupa, no matter through which doorway
realities appear, through the sense-doors or through the mind-door.
When we are seeing and satipa.t.thåna does not arise, there is no way
of knowing that seeing is an element or reality that experiences
something; this characteristic is real, and it does not have shape or
form. We should consider the reality that is the element which
experiences something: there is no ruupa that is blended or mixed
with it. Then it will be clear that the characteristic of the element
that experiences is penetrated through the mind-door. Such a moment
is different from the moments that everything seems to appear
together, such as visible object that seems to appear together with
seeing. Paññå of the level of satipa.t.thåna that investigates the
characteristics of realities should develop to the degree of
pa.tivedha, the realization of the truth, when realities appear as
they are through the mind-door. If paññå has not been developed to
that degree it is impossible to penetrate the characteristics of
realities

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