Therefore, lokuttara-appanā jhāna has not arūpa-state, lokuttara-nibbāna are over all aggregates, paṭicca-samuppāda cessation at all. That means there is no rūpa-object or arūpa-object for lokuttara-appanā consumer to think out of, no object for meditation, because the nibbāna-object, of lokuttara-appanā-jhāna, has already out of all aggregates.
The explanation of meditation's relative words:
Pāli words relation: The paṭipanno bhāvanā samādhi by doing jhāna of samatha-ārammṇa. The comparative of bhāvanā's paricita called (nānā ārammanāni) khaṇiko samādhi, the upacāra of samādhi to samāpatti the ekagga-bhāva, and the upacāra of samādhi to samāpatti the ekagga-bhāva. (I used all of pāli word as nāma-sadda to avoid vibhatti's variation, but ). Ekaggatā is eka-bhāva of citta that has eka-rāsi of cetasikasampayutta and eka-ārammaṇa.
The translation of above pāli words relation: The practitioner meditates concentration-meditation by watching samatha-object. The comparision of meditation's evolution called various-object-momentary concentration, almost-consummated-one-pointedness concentration, and already-consummated-one-pointedness concentration. The one-pointedness is the state of mind that has only one same set of mental factors and only one-object continuously arising.
Lokiya = Under Aggregates' Dependency, paṭiccasamuppāda.
Lokuttara = Over Aggregates' Dependency. Lokuttara-aggregates are over present&future taṇhā aggregates, and future resultants. Lokuttara-nibbāna are over all aggregates.
By Abhi. Vibhaṅgo, Samāpatti (consummation) means bhāvanā (meditation). By Mettānisaṅsasutta, it's atthakathā, and Visuddhimagga, bhāvanā (meditation) means the meditation minds continuously arise without the barrier, hindrances.
So, lokuttara-samāpatti means the consummation of lokuttara-citta meditation. And lokiya-samāpatti means the consummation of lokiya-citta meditation.
What is appanā of one-pointedness?
The practitioner meditates the meditation to be proficient (samāpatti). The professor (samāpanno) of the meditation can think of the meditation object without bhavaṅga, five hindrances, and the letting go object. This is why the one-pointedness can be the state of mind that has only one same set of mental factors and only one-object continuously arising.
What is the difference of Lokiya Appanā VS Lokuttara Appanā?
Note: this is just the comparison. But in the real situation, virtual mind&concentration mind&insight mind switch each others to arise depend on the environment of the meditation. The purified virtual and purified concentration (visuddhi) arise automatically in the proper situation because to support the Insight meditation. This is the reason why taṇhā-carita practitioner should meditate concentration meditation specially, his concentration must ready to arise automatically in the environment that five hindrances, pariyuṭṭhāna-kilesa, can arise to hinder all meditation. The concentration mind must automatically arise before the hindrances arise to destroy the meditation.
Lokuttara Appanā
Practitioner is 4 Mahākusala/4 mahākiriyā mind with 33 mental factors.
Practitioner's object is Whole five aggregates in dependent origination cycle for the appearance of three normal characteristics.
The enemy is whole future 14 arise-able unwholesome (anusaya-kilesa) especially avijjā, lobha, dosa, sakkāya-diṭṭhi.
Enlightenment is 40 lokuttara appanā minds with 36 mental factors 40 which knowing only nibbāna.
Enlightenment's object is Nibbāna-object which is the opposite of whole five aggregates.
Lokiya Appanā
Practitioner is 4 Mahākusala/4 mahākiriyā mind with 35 mental factors.
Practitioner's object is the pair enemy-object of specific present unwholesome (pariyuṭṭhāna-kilesa), such as asubha-meditation is the couple of subha-kāmarāga hindrance.
The enemy is the whole present 14 arise-able unwholesome (pariyuṭṭhāna-kilesa) especially 5 hindrances.
Consummation is 27 lokiya appanā minds with 35 mental factors which knowing only that pair enemy-object of specific present unwholesome (pariyuṭṭhāna-kilesa).
Consummation's object is the pair enemy-object of specific present unwholesome (pariyuṭṭhāna-kilesa). Some of them are the realities, some of them are paññatti:
See this article.
The explanation of meditation's relative words:
Pāli words relation: The paṭipanno bhāvanā samādhi by doing jhāna of samatha-ārammṇa. The comparative of bhāvanā's paricita called (nānā ārammanāni) khaṇiko samādhi, the upacāra of samādhi to samāpatti the ekagga-bhāva, and the upacāra of samādhi to samāpatti the ekagga-bhāva. (I used all of pāli word as nāma-sadda to avoid vibhatti's variation, but ). Ekaggatā is eka-bhāva of citta that has eka-rāsi of cetasikasampayutta and eka-ārammaṇa.
The translation of above pāli words relation: The practitioner meditates concentration-meditation by watching samatha-object. The comparision of meditation's evolution called various-object-momentary concentration, almost-consummated-one-pointedness concentration, and already-consummated-one-pointedness concentration. The one-pointedness is the state of mind that has only one same set of mental factors and only one-object continuously arising.
Lokiya = Under Aggregates' Dependency, paṭiccasamuppāda.
Lokuttara = Over Aggregates' Dependency. Lokuttara-aggregates are over present&future taṇhā aggregates, and future resultants. Lokuttara-nibbāna are over all aggregates.
By Abhi. Vibhaṅgo, Samāpatti (consummation) means bhāvanā (meditation). By Mettānisaṅsasutta, it's atthakathā, and Visuddhimagga, bhāvanā (meditation) means the meditation minds continuously arise without the barrier, hindrances.
So, lokuttara-samāpatti means the consummation of lokuttara-citta meditation. And lokiya-samāpatti means the consummation of lokiya-citta meditation.
What is appanā of one-pointedness?
The practitioner meditates the meditation to be proficient (samāpatti). The professor (samāpanno) of the meditation can think of the meditation object without bhavaṅga, five hindrances, and the letting go object. This is why the one-pointedness can be the state of mind that has only one same set of mental factors and only one-object continuously arising.
What is the difference of Lokiya Appanā VS Lokuttara Appanā?
Note: this is just the comparison. But in the real situation, virtual mind&concentration mind&insight mind switch each others to arise depend on the environment of the meditation. The purified virtual and purified concentration (visuddhi) arise automatically in the proper situation because to support the Insight meditation. This is the reason why taṇhā-carita practitioner should meditate concentration meditation specially, his concentration must ready to arise automatically in the environment that five hindrances, pariyuṭṭhāna-kilesa, can arise to hinder all meditation. The concentration mind must automatically arise before the hindrances arise to destroy the meditation.
Lokuttara Appanā
Practitioner is 4 Mahākusala/4 mahākiriyā mind with 33 mental factors.
Practitioner's object is Whole five aggregates in dependent origination cycle for the appearance of three normal characteristics.
The enemy is whole future 14 arise-able unwholesome (anusaya-kilesa) especially avijjā, lobha, dosa, sakkāya-diṭṭhi.
Enlightenment is 40 lokuttara appanā minds with 36 mental factors 40 which knowing only nibbāna.
Enlightenment's object is Nibbāna-object which is the opposite of whole five aggregates.
Lokiya Appanā
Practitioner is 4 Mahākusala/4 mahākiriyā mind with 35 mental factors.
Practitioner's object is the pair enemy-object of specific present unwholesome (pariyuṭṭhāna-kilesa), such as asubha-meditation is the couple of subha-kāmarāga hindrance.
The enemy is the whole present 14 arise-able unwholesome (pariyuṭṭhāna-kilesa) especially 5 hindrances.
Consummation is 27 lokiya appanā minds with 35 mental factors which knowing only that pair enemy-object of specific present unwholesome (pariyuṭṭhāna-kilesa).
Consummation's object is the pair enemy-object of specific present unwholesome (pariyuṭṭhāna-kilesa). Some of them are the realities, some of them are paññatti:
- Because five strings (paṇcakāmaguṇa) are variant reality at five senses, the rūpa-jhāna practitioner must think of the unlimited enemy imagination (paññaiti-object) of five string realities to avoid the five-string-reality thought. But rūpa-jhāna concentration base on the matter, the jhāna's element-pausing effort is not the cause of getting arūpa-object. The rūpa-jhāna consumer can get arūpa-object after his jhāna-power is strong enough.
- Because out of the paused jhāna-elements, the fifth rūpa-jhāna consumer's ability is ready to think without any matter, the fifth rūpa-jhāna consumer can meditate arūpa-jhāna from now on.
- Because every paññatti-object of rūpa-jhāna base on the collection of five strings (seven gocara-rūpa), this jhāna consumer still be easy to return to attach five strings again. So, the fifth rūpa-jhāna consumer must try to think out of every five strings by thinking of arūpa-jhāna object. Letting matter go because nothing of arūpa-jhāna object relating with matter.
See this article.
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