Re: abhijjhādomanassaṃ
I doubt if very specific nuances for those two words are meant. It's probably meant to be a concise way to represent a broad spectrum of defilements.
Those two words frequently appear in samadhi context, such as in right effort guarding teh sense doors, and the famous 4sp satipatthana formula. Early Abhidhamma glosses those two words as representing the 5 hindrances. In this case, I agee with Abhidhamma.
So what the 4sp formula is actually saying with those two words, is that correct practice of 4sp puts you right in the doorway of first jhana.
In first jhana formula's viviceva kamehi .. akusalehi, early abhidhamma and sensible reading of EBT also say those are representing 5 hindrances.
Recall that samma sati (4sp satipatthana) in the 8aam noble eightfold path comes right before first jhana of samma samadhi.
So first jhana and correct practice of 4sp samma sati is talking about the same moment of meditation. The difference is the awakening factor of passadhi/pacification. If you got passaddhi, then sukha follows like a shadow and you're in jhana. If you don't have passadhi, then you're at the doorway of first jhana (got the mental side of things correct - just need to learn how to deeply relax the body).
Those two words frequently appear in samadhi context, such as in right effort guarding teh sense doors, and the famous 4sp satipatthana formula. Early Abhidhamma glosses those two words as representing the 5 hindrances. In this case, I agee with Abhidhamma.
So what the 4sp formula is actually saying with those two words, is that correct practice of 4sp puts you right in the doorway of first jhana.
In first jhana formula's viviceva kamehi .. akusalehi, early abhidhamma and sensible reading of EBT also say those are representing 5 hindrances.
Recall that samma sati (4sp satipatthana) in the 8aam noble eightfold path comes right before first jhana of samma samadhi.
So first jhana and correct practice of 4sp samma sati is talking about the same moment of meditation. The difference is the awakening factor of passadhi/pacification. If you got passaddhi, then sukha follows like a shadow and you're in jhana. If you don't have passadhi, then you're at the doorway of first jhana (got the mental side of things correct - just need to learn how to deeply relax the body).
auto wrote: ↑Sat Jun 13, 2020 6:28 amabhijjhā
domanassahttps://suttacentral.net/mn118/en/sujato wrote:That’s why at that time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. (1)domanassa here translated as aversion. I think any word what presents humiliating feeling is better.
abhijjhā as desire. I think there is word which relates to loathing.
idea is that the loathing is caused by desire to humiliate to literally make someone to give up or renounce.
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ReplyDeleteHi Frank regarding this term , I found something interesting in the Nettippakarana, first quoting the Pali : ' tasmātiha tvaṃ bhikkhu kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. “ātāpī”ti vīriyindriyaṃ, “sampajāno”ti paññindriyaṃ, “satimā”ti satindriyaṃ, “vineyya loke abhijjhādomanassa”nti samādhindriyaṃ, evaṃ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṃ gacchanti. kena kāraṇena, ekalakkhaṇattā catunnaṃ indriyānaṃ.'
ReplyDeleteThis is the translation from Bhikkhu Nanamoli's Nettipakarana :
(§174).
[83] Now 'ardent' means the energy faculty, 'aware' the under-
standing faculty, 'mindful' the mindfulness faculty, and 'guiding
out covetousness and grief about the world' the concentration
faculty (§174).
So when someone abides contemplating the body as a body, the
four foundations of mindfulness come to fulfilment through keeping
in being. For what reason ? Because of the four faculties' state
of single characteristic (§174).
The guiding out covetousness and grief is referred to as the Concentration faculty.
This is from SN 48.10 :
And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of mind. Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he enters & remains in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. With the stilling of directed thoughts & evaluations, he enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — he enters & remains in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. This is called the faculty of concentration.'
So basically Satipatthana and jhana practice are not differentiated here.