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Just a little suggestion. It would be great if we paid homage to the triple gem at the beginning and end of a live session next time. Short verses will be enough to do this. If it suits everyone.
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Thank you very much for the time you gave us Sir Lal. It was very rewarding. Many thanks to Saketa for taking the initiative to organize this meeting. 🙏🏿🙏🏿🙏🏿 Much merit to all of you and the participants. May the triple gem be with each of you.
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Sir Lal, I think that with Jhanas it can be possible. This monastery practices vipassana with jhanas. I tell myself there may be some truth.
- Let us not forget that Lord Buddha said that the powers developed through jhanas are immeasurable. This is one of the things our average mind cannot comprehend.
Dosakkhayo: “That description of namarupa pariccheda ñana belongs to the visuddhimagga.”
Me: Yes I am aware. This is why I clarified that it could have bad interpretations. However, there are testimonies from Pa Auk meditators who say they have seen the rupas kalapas.
I obtained my sources from the sermons of Pa Auk monastery in Burma. Unfortunately, the documents are in French, so I am unable to share them on the site. Of course, there is a lot of misinterpretation. There’s nothing we can do about it.
Yes, I will provide descriptions of each knowledge if others are interested in this discussion.
- The first knowledge allows us to distinguish the difference between nama and rupa. It is said that if it is practiced well it allows you to see the rupas kalapas. The meditator no longer sees his body, objects, and people but only rupas kalapas. These rupas kalapas appear and disappear with inconceivable speed. It only concerns rūpa.
- Concerning nāma, the meditator will be able to distinguish each moment of consciousness that comes to mind. He will see that he has no self but only nāma and rūpa.
- This knowledge can be developed by the puthujunas. It is only at the 13th knowledge that one becomes ariya.
- Commentaries say that people who reach magga phala after a short verse have developed the first 11 knowledges of vipassana in their past lives.
- The venerables Sariputta, Bahiya and Santati are examples. They practiced vipassanā in sasanas of the past. This is why they were able to eradicate the 10 samyojana, following a short stanza. (In the case of venerable Bahiya and Santati)
SIXTEEN TYPES OF INSIGHT KNOWLEDGE (VIPASSANA NANA) IN THERAVADA BUDDHISM
During the progressive development of insight and the final stages of liberation, the meditator experiences the following sixteen different types of Insight Knowledge (vipassana nana) spread over the seven stages of purification described above:
1. Knowledge of the difference between mentality and physicality (namarupa-pariccheda-nana)
2. Knowledge of conditionality (paccayapariggaha-nana)
3 .Knowledge of comprehension (sammasana–nana)
4. Knowledge of arising and passing away (udayabbaya-nana)
5. Knowledge of dissolution (bhanga-nana)
6. Knowledge of the fear or terror (bhaya-nana)
7. Knowledge of danger (adinava-nana)
8. Knowledge of disenchantment (nibbida-nana)
9. Knowledge of desire for deliverance (muncitukamyata-nana)
10. Knowledge of reflective contemplation (patisankha-nana)
11. Knowledge of equanimity about formations (sankharupekkha-nana)
12. Knowledge of conformity or adaptation (anuloma-nana)
13. Knowledge of change of lineage (gotrabhu-nana)
14. Knowledge of the path (magga-nana)
15. Knowledge of fruition (phala-nana)
16. Knowledge of reviewing (paccavekkhana-nana)
• According to the description, the first knowledge destroys sakkaya ditthi.If I understand correctly, reaching the 5th knowledge leads to awareness of distorted sanna. The post suggests that the sotāpanna stage is attained after the 13th knowledge. Is this true?
- I didn’t include everything in my post because it would have been too long.
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I found this speech particularly interesting. Patience leads to the sotāpanna stage. This is what I remembered. The Venerable also told the story of a devi who became sotāpanna by controlling her anger. It’s from 16:24 that you have to watch. Before that, he talks about other things.
This discourse is more for those who have problems with dosa(anger). Personally, dosa is my biggest problem. Before I adhered to Buddha Dhamma, I generated Dosa without knowing it. Now I am aware of this problem, and I try my best not to make actions based on anger. As long as we are not anagami, we will always have impatience and anger.
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Thank you, sir. Sorry, I posted here so others know what we are talking about. The next time, I will post on the end
Now that we understand the critical concepts, can anyone explain what Lord Buddha meant by “the faculties”??
SATTA SAÑÑĀ SUTTA: DISCOURSE ON SEVEN PERCEPTIONS
Satta saññā sutta is included in the Mahāyañña vagga of the seventh group of the discourses in the Anguttara Nikāya. (1)
Content of Satta saññā sutta
“Monks, these seven perceptions, when cultivated and pursued, are of great fruit, of great benefit. They gain a footing in the Deathless, have the Deathless as the final end.”
“What seven?”
“The perception of foulness, the perception of death, the perception of loathsomeness in food, the perception of not delighting in all the world, the perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in the suffering.”
“Monks, when the perception of foulness is cultivated and developed, it is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as the final end. Thus it is said; for what reason was it said?”
“Monks, when a monk attends to the perception of foulness continuously, his mind shrinks away from sexual intercourse, bends away, pulls back, and is not drawn to it. Either equanimity or loathsomeness is established in him. Monks, just as a cock’s feather or a piece of tendon, when thrown into a fire, shrinks away from it, bends away, pulls back, and is not drawn to it, in the same way, when a monk attends to the perception of foulness continuously, his mind shrinks away from sexual intercourse, bends away, pulls back, and is not drawn to it. Either equanimity or loathsomeness is established in him.”
“And what, Ānanda, is the perception of foulness? Herein, Ānanda, a monk contemplates this body upward from the soles of the feet, downward from the top of the hair, enclosed in skin, as being full of many kinds of impurities. In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, large intestines, small intestines, stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucous, synovial fluid and urine. Thus he remains focussed on contemplating on foulness of this body. This, Ānanda, is called the perception of foulness.”] (2)
“Monks, when the perception of loathsomeness in food is cultivated and developed, it is of great fruit, of great benefit. It gains a footing in the Deathless, has the Deathless as the final end. Thus it is said; for what reason was it said?”
Mr. Lal, aside from the incorrect interpretation of annica and anatta, are there any other mistranslations in this sutta?
