Direct Knowing Is Knowing Truth of the Paccuppanna Dhamma
Tep Sastri
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Ajahn Lee, who was Ajahn Thanissaro's ajahn (upajjha: spiritual teacher or preceptor) said this:
"Goodness doesn't come from concepts. Concepts of past and future are what obstruct and destroy goodness. Concepts, even if they deal with the Dhamma, are fashionings because they fall in the area of mental concoction. ...
"To cut off concepts means to let our mental fashionings disband, to let our trains of thought disband. We sit in meditation, making the body and mind quiet. When the body is still, the mind stays with the stillness. When the heart is at peace, the mind stays with the peace. Concentration develops. The mind comes up to the forefront. Mental fashionings disappear, but the mind is still there. Goodness is still there." [Excerpt, The Tree is in its Seed. ]
http://www.accesstoinsight.org/lib/thai/lee/strength.html
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Best wishes to you all.
Tep Sastri
On Friday, January 18, 2013 1:51:18 PM UTC-6, Tep Sastri wrote:
Hello Everyone, -Direct knowing of the Four Noble Truths leads to Direct Knowledge --I believe that everyone here agrees with me. Closely related to direct knowledge is, in my opinion, direct vision. It is the consequence of the mind having broken through the conditioned to realize the unconditioned, Nibbana."Insight meditation takes as its objective sphere the "conditioned formations" (sankhara) comprised in the five aggregates. Its task is to uncover their essential characteristics: the three marks of impermanence, unsatisfactoriness, and selflessness. Because it still deals with the world of conditioned events, the Eightfold Path in the stage of insight is called the mundane path (lokiyamagga). This designation in no way implies that the path of insight is concerned with mundane goals, with achievements falling in the range of samsara. It aspires to transcendence, it leads to liberation, but its objective domain of contemplation still lies within the conditioned world. However, this mundane contemplation of the conditioned serves as the vehicle for reaching the unconditioned, for attaining the supramundane. When insight meditation reaches its climax, when it fully comprehends the impermanence, unsatisfactoriness, and selflessness of everything formed, the mind breaks through the conditioned and realizes the unconditioned, Nibbana. It sees Nibbana with direct vision, makes it an object of immediate realization."
[An extract from "The Noble Eightfold Path The Way to the End of Suffering"]
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Best wishes to you all.
Tep Sastri
This third message sums up what I have learned about "direct knowing". Take it as a review of this topic.
1. Direct knowledge is not mentally fabricated or concocted by craving, wrong views or ignorance (lobha/tanha, ditthi/avijja). When direct knowing arises, all properties (dhatus in a body and outside), all sense media and the sensed objects, aggregates and phenomena are seen, as they truly are, with detachment.
2. Direct knowing starts at Stream-entry of the first-level Sekha (trainee, learner). He/she will comprehend all phenomena (sabbe dhamma) with Arahantship.
"A monk who is a trainee — yearning for the unexcelled relief from bondage, his aspirations as yet unfulfilled — directly knows earth as earth. Directly knowing earth as earth, let him not conceive things about earth, let him not conceive things in earth, let him not conceive things coming out of earth, let him not conceive earth as 'mine,' let him not delight in earth. Why is that? So that he may comprehend it, I tell you. He directly knows water as water... fire as fire... wind as wind... beings as beings... the seen as the seen... the heard as the heard... the sensed as the sensed... the cognized as the cognized... singleness as singleness... multiplicity as multiplicity... the All as the All..." [MN 1]
3. The dhammas that are support (as condition; paccaya) for the higher trainings are adverting, knowing, seeing, reviewing, steadying the mind, resolving with faith, exerting with energy, establishing mindfulness, concentrating the mind (unifying it), understanding (discern, pajānāti) with paññā, directly knowing, full understanding, abandoning, developing (bhāvanā ), and realizing. [Patisambhidamagga III, 247]
4. The requisite for direct knowing of vijja and vimutti is renunciation(nekkhamma); it is the freedom from lust, craving or desire-passion(chanda-rāga) with regard to the internal bases(eye, ear, ..., mind) and external bases(visible forms, sounds, ..., mind-objects), consciousness(viññāna) with regard to eye, ear, ... mind; six contacts(phassa) with regard to eye, ear, ... mind; six feelings (vedanā) with regard to eye, ear, ... mind; six perceptions(saññā) with regard to visible forms, sounds, ...; six intention(cetanā) with regard to visible forms, sounds, ...; six cravings with regard to visible forms, sounds, ...; five properties(dhātu); five aggregates(khandha). http://www.accesstoinsight.org/tipitaka/sn/sn27/sn27.001-010.than.html
On Tuesday, January 8, 2013 4:13:41 PM UTC-6, Tep Sastri wrote:
Tep Sastri
Tep Sastri
Hello Everyone -
"The fact that when a delusive quality(moha) is present within you, you discern that a delusive quality is present within you; and when a delusive quality is not present within you, you discern that a delusive quality is not present within you: that is one way in which the Dhamma is visible in the here-&-now, timeless, inviting verification, pertinent, to be realized by the wise for themselves."