Where is My Mind? | Only 4 kinds of thoughts needed for full Awakenening
ฝัง
- เผยแพร่เมื่อ 3 ต.ค. 2024
- What is mind (mano)?
Is it different from your thought?
How to practically discern it with Satipatthana practice?
____________________________________
If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:
www.hillsideher...
____________________________________
For other forms of Dhamma Teachings see:
www.hillsideher...
For the Buddhist Phenomenology essays see:
www.hillsideher...
www.accesstoinsight.org/tipitaka/kn/dhp/dhp.01.budd.html
1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. ...
www.accesstoinsight.org/tipitaka/kn/dhp/dhp.03.budd.html
36. Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires. A guarded mind brings happiness.
43. Neither mother, father, nor any other relative can do one greater good than one's own well-directed mind.
Wonderful Bhantes, 4 tiers, satipatthana, each contains all the others, all have the same characteristics. Seen with yoniso manasikara as simultaneously arisen phenomena. 🙏🏽🙏🏽🙏🏽
Naming coming from resistance blew my mind.
This still is a wonderful and deep explanation - so helpful for true practice.
A deep explanation. Thank you 🙏🙏🙏
🙏
I listened to this discussion a few times. The clarity increases every time I listen. Basically, to me, this discussion is explaining how Nama (designation) and rupa (resistance) creates vinnana (mind) at a given moment which is a phenomenon totally out of one’s control.
Can I please clarify my view about avijja Bhante? I would be grateful for your comments.
Does Avijja mean ‘not knowing’ that this Dhamma arises on its own and out of one’s control and hence ‘unownable’?
I often feel that whenever the assumption of self is there, avijja is in operation. I see avijja as the ‘sense of self’ which ties resistance (patigha sampassa) and designation (adhiwachana sampassa) in any given experience discerned by sense bases. The sense of self can only be shed gradually, when one discerns the mind correctly with these four tiers of mindfulness/ (satipattana). Connecting of all four aspect of satipattana as four tiers of discerning this body mind complex makes so much sense to me as one cannot see the mind with the mind ! One can only see the signs of the mind, using these four tiers of felt sense of the mind.
I understand Avijja is the last fetter to disappear when one attains arhantship. So everyone who is not an arhant has avijja to a lesser or a greater degree. Complete freedom is available to an arhant as the knowledge of ‘unownability’ of an experience is firmly established through repeated discerning of resistance and designation at the level of these four tiers of the mind? Thank you Bhante.
🙏🏽🙏🏽🙏🏽
Bhante Punnaji’s definitions are helpful: sañña means sensation while viññana means perception. Nama means name but rupa means image (I.e. nama-rupa = name-image = a concept). Arupa means without image (this being the world of images cognizable by the senses) so anything arupa would not contain any reference point we can understand within the matrix of perception that is familiar to us dependent on the co-arising of sensation-perception-feeling-cognition. These are the constituents of experience as a “human being” but the knower and creator of all experience is fundamental mind, which is universal and can impersonal. All worlds of experience are different compositions of mental qualities and activities arising from and known by mind, which is NOT an entity but rather is an activity. What we are, what we experience, what all beings are and experience, is the apparent mental activity arising and passing, arising and passing. That unborn element of knowing is Nibbana
🙏🙏🙏
After watching the whole video, I think we are saying the same thing but I’m going to leave my previous comment because I’d be interested in your response to it.
6:30 he clarifies , different between conscious mind(citta) and mind domain (mano)
Did I understand? So actually there is the Contact that is naturally done in the mind, and it’s because of that you know what sorts of feeling etc you have? So that’s why our mindfulness has to be in all posture. Because that’s what needs to be understood.
is there a transcript for this video? it is not very unclear. And the Dhamma being investigated seems profound and difficult to understand.
I’ve heard you say in many videos that “body” is the necessary basis for all other experiences to arise, which is a modern assumption based on western science and not supported in the suttas. To believe the body is basis of experience, you have to make a metaphysical assumption that “matter” is the irreducible substance upon which everything else arises. It’s important to understand that the Buddha never made this assumption (and modern science still has not found matter). When the Buddha spoke of the “physical” body, he made no reference to “physical” quantities (mass, charge, volume, momentum, etc.) as modern physicists do. Instead, he redefined the four elements as qualities: Earth is the quality of solidity, water of cohesion, Air as expansion/movement, and Fire as the quality of temperature. Furthermore, the experience of body is made up fundamentally of the six sense bases, which are also composed of experiential qualities not measurable quantities. The Buddha makes no leap of faith beyond direct experience to assume the existence of some substance called matter that exists independently of consciousness (knowing/what it is like to be/experience). Pretty much all Buddhists miss this point because we approach the teaching with unexamined materialist assumptions, not realizing the Buddha himself placed a materialist metaphysics on one side of the two extremes between non existence (nihilism) and existence (externalism). If you pay attention to experience it becomes clear that everything, including the body and the self, is an appearance within this dependently arisen stream of experience. There is no inside or outside. Those are interdependent concepts
Hi Bhante,
Thank you for the excellent discussion.
Just to review my understanding: Body, Feeling and Mood cannot be discerned outside of Thought.
Similarly, feeling, mood and thought cannot be discerned outside of the enduring body. So on, with the other bases of mindfulness. In summary any assumption outside the 4 is gratuitous and should be included as a thought.
Just to ask some further questions:
How are the 5 aggregates related to the 4 Satipatthana?
What exactly is meant by perception (Sanna)? Can you provide an example?
In Buddhist cosmology, there are deities mentioned as Arupa Brahmas (bodyless Brahmas?). Does that imply the first base of Satipatthana is missing for them or is my understanding of the term Arupa wrong?
🙏