SarathW wrote:Ven. Says:
If a person listen to the Dhamma with attention, he is in the first Jhana.
He specially mention the word Savitakka, and Savikara. (Please compare this to Vitakka and Vikara)
At this moment his mind is free from (temporary) attachment, aversion.
Hence he possess Piti and Sukha.
http://www.waharaka.com/deshana/listen. ... d=CD087-11
SarathW wrote:Ven. says that the Sati (mindfulness) is not the remembering(knowledge).
For example a medical student has the knowledge but an experience doctor will have the Sati (It is not only the knowledge)
http://www.waharaka.com/deshana/listen. ... d=CD082-13
Returning to Ānanda’s description of mindfulness, we can begin to understand what he means:
"She has mindfulness; possessing supreme mindfulness and discrimination,
recalling and recollecting what was done and said long ago." (Sekha Sutta M53)
Mindfulness is linked to memory, in the sense that experience is memory. Let’s consider our experienced yoga teacher looking at a posture. She sees the posture in its depth and subtleties. To understand the posture in front of her she does not have to seek to recall all the lessons and training sessions she has gone through; she simply sees it, now. But that seeing contains her memories going back 30 years, and these memories manifest as present wisdom. Because of this depth, in simply seeing the posture the yoga teacher understands the posture.
This seeing and understanding which is contained within mindfulness has ethical implications. Once the brāhmaṇa Saṅgārava asked the Buddha about the nature of memory.
"Master Gotama, what is the cause and condition why sometimes even those things [mantā]
that have been recited over a long period are not clear, let alone those that have not been recited?
What is the cause and condition why sometimes those things that have not been recited over a long period are clear,
let alone those that have been recited?" (Saṅgārava Sutta, Bhojjhaṅga Saṃyutta)
India at the Buddha’s time was an oral culture, where all knowledge was memorised. Education involved training the memory, so there was a great interest among intellectuals about the workings of memory. Saṅgārava wants to understand how memory functions. Why are some things remembered, and some not? The Buddha turns his question around and speaks of memory in a deeper sense, that of mindfulness.
"Brāhmaṇa, when one lives with a mind possessed and oppressed by sensual
obsession [kāma-rāga], and does not understand realistically the way out from
arisen sensual obsession, at that time one neither understands nor sees
realistically one’s own good, or the good of others, or the good of both. Then even
those things that have been recited over a long period are not clear, let alone those
that have not been recited.
Brāhmaṇa, when one lives with a mind possessed and oppressed by hatred
[vyāpāda] … stiffness-&-torpor [thīna-middha] … restlessness-&-worry [uddhaccakukkucca]
… doubt [vicikicchā] and does not understand realistically the way out
from arisen doubt, at that time one neither understands nor sees realistically
one’s own good, or the good of others, or the good of both. Then even those
things that have been recited over a long period are not clear, let alone those that
have not been recited."
Asked about memory, the Buddha replies in terms of how it comes about that one does not “see and understand realistically one’s own good, or the good of others, or the good of both.” In a discourse on the five hindrances he links memory with meditation and the ethical sensitivity that meditation develops. The link between memory, meditation and ethics is mindfulness. Mindfulness is not simply concerned with experience and the wisdom that experience brings; it is concerned with the experience and wisdom that allows us to live a good life, a life in accordance with dharma.
Lal wrote:I have been asked by Ven. Sudithadeera (who is a disciple of Ven. Waharaka Abhayaratanalankara Thero) to join this discussion group. I have a website: https://puredhamma.net/" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false; that is built on the material that I learned from the Waharaka Thero. I would be happy to provide my input to any specific questions as well.
With metta, Lal
However, this lineage has some non-Theravada ideas. (Gandhabba is waiting for re-birth after one's death etc)
Users browsing this forum: No registered users and 3 guests