---Dear Jou,
Comments below:
In Pali@..., "Jou Smith" <josmith.1@...> wrote:

> >
> Hi
>
> I missed your name this time. No indications in your email.

__________
I signed my name, "Robert" in the Mail. My full name is Robert
Kirkpatrick, sorry for any confusion.

>
> Robert::> Thanks for the link and your comments. As you say we

need to compare

> > what anyone says with the Dhamma/Vinaya before concluding it is

or is

> > not in line with what the Buddha taught. I appreciate the importance

of

> > this and your stress on it.

________

>
>JOU: But you do not want to do it?! Instead you want to busy yourself

with the

> other way.

How did you come to your view of the Dhamma? Was it by following the
method

> of interpretation the Buddha taught? <Snip>

____________

> > Sayadaw U Silananda's "The Four Foundations of Mindfulness: an
> > exposition of the summary". He says:
> > >
> > > ... The object at the present moment can be anyone of this four.
> > Sometimes the body, sometimes feelings, sometimes consciousness,
> -------
>Jou: Consciousness is not a good interpretation/translation of Citta, this
> obvious from experience, comparative analysis of teachings and
> linguistically one sees the close link between Citta and the Pali word to
> think. If one translates Citta as consciousness then what of

vi~n~naa.na?

__________
Robert: Yes Citta is a hard word to translate. I think only in the Dhamma
is there real understanding of cittta and so any word we use for this
from another language is bound to be approximate and misleading to
some degree. When I read the statement from Ven. Silananada I
automatically translate the main terms into Pali . What is harder of
course is knowing citta as it appears directly at this moment: then no
words are needed. But first I agree with you that we have to discuss the
meaning of the words . Vi~n~naa.na and Citta are synonyms.
----------

>
> >Silananda: and sometimes dhamma objects. You have to take these

objects as the

> > come; you have no choice.
>
> We only have no choice if there is delusion. If we cannot see what we

are

> doing we cannot chose not to do it.

___________

In the deepest sense is there really a 'we' that can choose?
____________

>
> > That is why sometimes Vipassanaa
> > meditation is called "choice-less awareness"
>
> Choice-less awareness is illogical and even though the goal of the

Buddha's

> teaching cannot be reached by logic, understanding is attained through
> logic. In the Kalaama sutta it is indicated that logic is not to be the
> final authority, but it is not said to be given up.
>
> Intention involves choice. Awareness invovles choice.

___________
What are the pali terms for intention. In what way does awareness
involve choice? I think you bring up important ideas that should be
discussed.
Robert

>