[Mind]
Semon on 5th December, 2006,
By the Venerable Bhaddanta Indobhasa
(Pakoku Sayadaw - Burma)
Length (13:09)
Translated by Jenny Ko Gyi (Burma - Myanmar)
Transcription and sound recording by Florian Dobson aka Zee
Edited by Florian Dobson aka Zee
That which comes in contact with the mind base is dhammarammana (mental-object). Not contact with the eye base (or the other sense-bases), but with the mind base - which is called mano. Not knowing the true nature of the object is delusion, moha cetasika - mental concomitants (which arise together, and pass away together, with consciousness).
Get rid of moha - delusion; and there will be no ignorance - avijja. If there is no ignorance, there will be the peaceful element, Nibbana. Nibbana is covered by [names and concepts], pannyatti.
[1:00]
All that comes into contact with the mind base is pannyatti. In dreams also it is contact with mano. The objects of dreams are also pannyati. That which turns attention toward objects is mano. Bhavanga citta-[life continuum consciousness], and the attention toward objects, these two consciousnesses are mano, mind.
[1:35]
In dhammanupassana - contemplation of the Dhamma or realities, you also have to know mano – mind - and the mental objects. Manancapajanati - know the mind (mano), the Buddha says.
[ Dhammenca pajanati], know the objects, dhammarammana. Kasina [objects for developing concentration, samatha], and nimmita [the signs or symbols] used for developing abhinnyana [psychic] powers. These also, are pannyatti - name, concepts.
[2:30]
Bhavanga citta (life-continuum consciousness) and the attentive mind is mano. In dreams also there is attention turned [toward objects]. Know the mind. Not knowing the mind, mano, there arises 'I'. Not knowing mano is ignorance - avijja. Taking it as 'I', [mine], is ditthi - wrong view. Know mano.
[3:10]
‘I’m going there', it originates in the mind, but comes out of the mouth, 'I’ll have to go there'. Speaking is vaci vinnyatti - verbally making things known to others; it is rupa (matter). Talking about the world, about countries or cities is pannyatti. It will have names and shapes. Speaking originates in the mind base, speaking can be done only with mano, not with the eye; it cannot be spoken by the eye. The eye cannot give rise to rupa.
The abdomen rising and falling is pannyatti, seeing the abdomen is still pannyatti (name concept), only the movement is paramattha. [Knowing as the] abdomen or sitting, shapes, forms, are pannyatti. Only the pushing, movement, thrusting into motion is paramattha (absolute truth). [repeating]. Shapes and forms are pannyatti. Only the movement, which is the characteristic of air element, vayo, is paramattha. It is that which pushes into motion. The heat, warmth, when you are feverish, when there is high fever, fever so high that ice packs are needed, these are all paramattha - tejo [fire element]. There are no names [in paramattha]. Only when you understand the nature of the heat element, [you understand] paramattha, only when pushing or motion is understood, [the air element understood] which is paramattha. The names alone are pannyatti. These are the objects of mano.
[4:50[
Coarse and subtle [rough and fine (or smooth)], these are pathavi - earth element, the flesh is pannyatti. Flesh can be cognized by mind - mano. This is pannyatti [concepts]. The object of kama citta, sensual desire, also is pannyatti. There appear to be forms and shapes. [for example at the eye door] perceiving [visual ]objects as shapes and forms is kama mano, or kama citta - the sensual mind, this is an object of mano, mind, mananca pajanati, dhammenca pajanati- [know the mind and its objects]. The objects of mano are pannyatti.
[5:50]
The object and pannyatti concepts are causes of ignorance - avijja.
Pannyatti objects (name concepts) give rise to ignorance - avijja. Know dhammarammana. Most of the objects of mano are pannyatti. __***3** Pannyatti and nibbana also are objects of the mind - dhammarammana. Nibbana also is dhammarammana. Pannyatti and nibbana they are dhammarammana, they are objects of mind, mano.
Names, shapes, and forms are pannyatti. Be mindful so that attention does not fall upon names and shapes. Objects are pannyatti and that which knows them is mano. Based on the two, mind and the concepts, there arises [attachment] - samyojana. The contact between mano and arammana (mind and sense object) is the cause of attachment - samyojana. For example desire, anger, pride, jealously, stinginess, remorse,sloth, torpor, these are all attachments (samyojana).
[7:20]
Nibbana is where there is no attachment. Attachment comes related to pannyatti. Pannyatti and attachment, if there is pannyatti there is attachment. If there is no pannyatti there is no attachment; if there is no attachment, nibbana is attained. Having no attachment is called nibbana
[7:45]
Where does attachment (samyojana) come from? Ditthi is attachment. [perceiving as] hand is ditthi (wrong view), [perceiving as] 'my hand' is [craving or attachment] - tanha. Head is ditthi, my head is tanha, face is ditthi, my face is tanha. Taking as chest is ditthi, taking as 'my chest' is tanha craving. Legs is ditthi, my legs is tanha. These are pannyatti names. From [craving and wrong view] tanha ditthi there come [actions] kamma - physical, verbal, and mental actions arise. Dependent upon tanha ditthi, taking as man is wrong view. Taking as my man, it becomes craving. Taking as citizens is ditthi, my (fellow) citizens is tanha. Money is ditthi, my money is tanha. Tanha and ditthi gives rise to kamma, the kamma that has tanha and ditthi, [wrong view and craving]
[8:55]
Tanha ditthi, tanha is [greed] lobha. Ditthi is wrong view. Both are mental formations or mental states - cetasika. The kamma which has [greed and wrong view]. Kamma is cetana [volition], in the mind [a mental state],(*2) tanha ditthi (craving and wrong view) give rise to kamma.
What is kamma? There are mental, verbal, and physical kammas. Mano kamma - mental action, is [volition] cetana, and in cetana there are tanha and ditthi (craving and wrong views). If it is without tanha, ditthi, there is nibbana. This should be known first.
Know rupa (matter). If it is my rupa it is ditthi tanha. Waving your hand, knowing as hand, it is pannyati. Knowing the movement is vayo rupa, air element matter, in rupa there is no hand. Differentiate between pannyatti and rupa. Know this is feeling - vedana, this is sannya - perception, this is sankara - mental formations/volition, this is rupa – matter.
[9:55]
Know warmth, heat, motion, hardness, (etc.). Like molecules, know this is rupa, this is the cause of rupa. Externally, rupa arises because of tejo, heat. __The body arises because of kamma, citta, utu, ahara - [kammic deeds, mind, temperature, nutrition], because of ignorance, because of craving, because of attachment or clinging, kamma, and because of ahara (nutrition), there arises rupa (matter). If you cannot recognize all, remembering one is quite okay. Only when you know cause and effect, doubt - vicikicca, is dispelled.
1045
In dhammanupassana, commentator says dhammo also is sabhavo - nature, the characteristic. Nature arises dependent upon cause. There is singing and you hear singing. A gong is struck and you hear the sound of a gong. A car drives by and you hear it
Arising dependent upon cause is nature - sabhava. Know the arising [of consciousness]. Knowing the arising is udaya nyana - knowledge of arising. Know the cause, know the arising. Arising dependent on cause. ___ This is sabhava characteristic. The ear consciousness hears [sound]. Hearing is sabhava nature. Knowing the arising is udaya nyana,
[11:40]
Knowing the passing away is vaya nyana - knowledge of the passing away. If there is hearing, hearing (as man, etc.,) is mano mind. The ear consciousness hears [sound alone]. Due to causes there comes arising - this is nature. If the arising is known, it is udaya nyana. If the passing away is known, it is vaya nyana.
[12:07]
Passing away, passing away, knowing only passing away is bhanga nyana - knowledge of the passing away, _this is anicca impermanence. Only when bhanga nyana is attained, anicca is fully understood. Impermanence - anicca - means after arising it is no more (utva abhavato). The previous one is no longer there, and another has arisen [in its place]__ the passing away is like a mustard seed kept atop a needle, instantly it falls off. After arising it passes away. This impermanence is also an object of the mind – dhammarammana, asamohasampajana.
. ___This impermanence is only the object of the wisdom, nyana, which has no moha (no delusion).
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