Summary of First Nâna

Vamsapala 5301201125

Summary of First Nâna

The understanding of me, is the one the very essential point to realize the deep of Buddha Dhmma as practicing own self basic on Nama & Rupa . The first nana is called namarupapariccheda-nana. the meaning is the seeing clearly of insight knowledge of body and mind or mentality-materiality.  

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Sati Sutta summary

Sati Sutta summary

Vamsapala 5301201125 

The term sati has two meanings which, although apparently opposed are actually related: awareness, attention, mindfulness, fact of being clearly conscious. It is one of the seven bojjhaṅgas, said to be the most important because the other six are to be developed along with it. The standard defintion of sammā·sati. Sati is one of the five spiritual indriyas and the five balas.

These two meanings are related in the sense that an awareness supported by the collectedness of concentration is a necessary condition to get proper perception and understanding of what is happening in the present moment, which enables an easy recollection at a later time of what precisely was happening, of what was said, what was done at a prior moment, even a long time before. In one case sati is defined as per what is happening in the present moment, and in the other as per the qualities that develop in the bhikkhu when he has been endowed with this awareness of the present moment for a long time.

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Write how to do walking meditation in six exercises?

1.     Write how to do walking meditation in six exercises?

In insight meditation, there are four steps, standing, sitting, laying down and walking which are very significant ways to use as meditator. The technique of advance level mediation is introduced by Buddhist elder’s monks as evolution of Buddha teaching. Here I want to explain about six steps of walking meditation in very systematically. Walking meditation is called Cankama in Pàli.  Walking meditation is an activity in which one can focus and concentrate the mind and develop investigative knowledge and wisdom as well.

For meditators, applying the mind to observe in walking meditation there are basic techniques method as follow..

Firstly I world I like to talk a little bit about process of working function in fast step before mention another’s steps of meditation. Remember that before moving, note "intending to walk." Slowly lift the right foot and place it down, taking one step. Slowly take a step with the left foot, noting "placing." Stop, Continue walking, making sure to stop completely after each step. When you reach the end of the walking path, place your feet together on the last step, noting "stopping." Thus are process as I understanding to start six steps there are should be as below.

1.    The one step: (standing) observe on your body and mind in order to start go steps.

2.    The two step: (Lifting, placing). Lift the heel, noting lifting. Stop now move the whole foot forward and place it on the floor, noting placing.

3.    The three-part step. (Lifting, moving, and placing). Lift the whole foot straight up as a unit, noting lifting. Stop, Move the foot forward, noting moving. Stop. Place the whole foot down as a unit, noting placing.

4.    The four-part step: (lay-up, lifting, moving, placing). Lift the heel, noting lay-up. Stop. Lift the whole foot straight up, noting lifting. Stop,  Move the foot forward, noting moving. Stop, Place the foot down as a unit, noting placing.

5.    The five-part step: (lay- up, lifting, moving, lowering, placing). Lift the heel, noting lay- up. Stop. Lift the whole foot straight up, noting lifting. Stop. Move the foot forward, noting moving. Stop. Lower the foot as a unit, noting lowering. Stop when the foot is about an inch from the floor (be sure to stop completely here). Place the whole foot on the floor, noting placing.

6.    The six-part step: (lay- up, lifting, moving, lowering, touching, placing). Lift the heel, noting lay-up. Stop, Lift the foot straight up, noting lifting. Stop,  Move the foot forward, noting "moving." Stop. Lower the foot, noting lowering.  Stop when the foot is about an inch from the floor. Touch the toes—only the toes—to the floor, noting touching. Stop, Place the heel on the floor, noting placing.

Thus six steps of walking meditation are very technique systematical way and also easy to understand for all mediators reference from our teacher classroom teaching.

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What is the control of sense-faculties ( indriyasamvara)

1.      What is the control of sense-faculties ( indriyasamvara) ? 

According to my understanding , indriya-samvara sila where six-indriya means the
'six sense faculties and also known as  sense-doors : eye, ear, nose, tongue, body, mind. While a total of 22 indriya, or ‘faculties’, are referred to in Buddhist literature, we are concerned here with the six ‘’sense doors’ – the eyes, ears, nose, tongue, body and the mind – through which we experience the external world. To take care of these six senses, we need to be mindfully aware of them so that when any of them come into contact with an object – whether a vision a sound, a smell, a taste, touch or a thought – we are not overcome with desire or aversion, which leads to the arising of negative thoughts and actions. In other words, we should try to cultivate awareness in our daily lives of what our body is doing, what we are seeing or hearing and how our mind is reacting so that we are able to identify our sense-responses leading to better decisions. 

 The term is often found in Buddhist texts as indriya samvara sila and as such this wise habit means self-control of the senses in order to live a more virtuous life. The senses of indriya-samvara-síla síla is connected to síla (morality virtue)  as mean point  to control or mind in six faculties .indriya-samvara is also connected to sati-sampajanna and satipatthana in virtuous persons. Here, I see indriya-samvara connected to indriya-bhavanaa through kayagatasati. Without mindfulness, there is no any restraint or intention to be successful of this six sense doors.

When a person whose mindfulness immersed in the body is developed and pursued, the eyes, the ears, the nose, the tongue, the body and the mind do not pull toward pleasing forms and unpleasing forms are not repellent. Practicing indriya-samvara is to use our powers of observation and evaluation to see the results that come from looking and listening in a mindful way. So that indriya-samvara will become a wise habit for life for all practiceners.

 

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Apannaka Sutta Summary

Apannaka Sutta Summary

VAMSAPALA , ID. 5301201125

There are some recluses and Brahmins whose teaching and view is this: ‘There is no giving, offering, or sacrifice, no fruit of good and evil deeds, there is neither this world, nor another world, there is no mother nor father, no spontaneously arisen beings, and no recluses or Brahmins who, having practised correctly, realise the truth about this world and the other world by direct knowledge, and reveal this truth to others.

If what these recluses and Brahmins say is true, and there is another world, then on the dissolution of the body after death they will be reborn in a happy destination, or in heaven. Even if there is no other world, this good person is praised by the wise as virtuous and for holding the right view of moral responsibility. He has rightly undertaken this incontrovertible teaching in a two-sided way that excludes the unwholesome alternative.

The Buddha was a teacher who illuminated the way like a lamp illuminates a path in the darkness. The disciple must walk on that path with his own efforts. The teacher cannot carry him on his shoulders, he only clarifies the right method of practice. A disciple should depend on himself for protection from danger, but he should also depend on the Dhamma as a guide and protection. Buddha often likened himself to a doctor, offering a treatment for the sufferings of the heart. He could not directly show newcomers the state of health - the state of nirvana - but if they followed his teaching, they could see it for themselves. The first indications that he was awakened - and that awakening was a good thing - came with entering the stream.

One of these means was the pragmatic argument, which differs from empirical arguments as follows. An empirical argument presents facts that logically imply that            a must be true or false. A pragmatic argument focuses not on the facts related to a, but on the behavior that can be expected from a person who believes or rejects a. The Buddha's main pragmatic argument is that if one accepted his teachings, one would be likely to pay careful attention to one's actions, so as to do no harm.

He abstains from idle chatter. He speaks what is factual, what is in accordance with the goal. He speaks words worth treasuring, seasonable, reasonable. He abstains from damaging seed and plant life. He abstains from accepting male and female slaves. He abstains from running messages.  He abstains from mutilating, executing, imprisoning, highway robbery, plunder, and violence.

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