Dear Jothiko Bhikkhu,

I thank
you and your senior monks from the bottom of my heart. You are indeed modest
(refer PS to your message). Incidentally, I was wondering how to tell "the
good ideas" from "the faults". -- Just joking :-)

I am simply overwhelmed by the flow of karuna in this group
in the willingness to help an eager saadhaka.

The input from Rahul (Bhikku Bodhi's translation extract), then Piya Tan,
and now, you has given me a fair understanding of the possible aspects. I
will make it a point also to read the `UpaKilesaSutta' and
the `AnuradhaSutta'.

Metta,
PG
__________________________________________

On 1/3/07, joseph <jothiko@...> wrote:
>
>
> IddhiPada Vibhanga
>
> Namo tassa Bhagavato Arahato Sama Sambhudassa
>
> Idddhii are spiritual powers, these are connected with
> Samatha - composure and `Ceto Vimutti' � `release of mind'
> That may give a few indications:
> The balance mentioned is also physical � calmness.
>
> 1- The most basic sitting meditation attitude `Parimukkham Satim
> Utthapetva'
> Usually rendered as `having established one point mind fullness' (on
> the upper lip) is not a bad technique
> But I fail to see how concentration on a point can be also a
> concentration on the breath,
> So we figure it means something like: `All around mindfulness' and
> even
> `Inquiry into all facets of one's reality'.
> In that context `PacchaPura' = `back and front' of the body,
> As particular investigations are made into `dead spots' in a more
> detailed way
> Than meant by `Parimukkham' ='all around'.
>
> 2 - Idddhii is of `UttaraManussa Dhamma' `extra ordinary human
> achievements',
> The lesser one of which is the first state of
> meditation `PatthamaJhana'
> It's description as a `sponge, fully soaked with soap yet undraping'
> May be a fine example of the balance sought.
>
> 3- The great Arahat Anuradha, the foremost disciple in obtaining
> the `Divine eye'' DibbaCakkhu'
> Tells us about his practices in `UpaKilesaSutta � M.N.
> And particularly in `AnuradhaSutta (M.N.) � where `Ceto Vimutti' is
> examined.
> Either as the `four divine abidings' `BrahmaVinaraa' � regard toward
> all directions
>
> Or the development is of a Kasina, `A Totality'.
> The development of a Kasina may also be a very similar process:
> Looking at a colored disc One goes on to see it as total �
> Everything is of that color � which then leads to absorption.
> (Sanna as recognition is directly defined as color identification.)
>
> 4 - Sanna nimitakarana � the producer of signs- the meditation
> object is fully attended to.
>
> 5 � Above all, it indicates Uppekkha �
> A presence of mind free of emotional disturbances and fluctuations.
>
> In the Lesson (Sutta) the Blessed one declare that the `bases of
> spiritual powers'
> `IddhiPadaa' � are a way to Nibbana.
> (The group examined the question about a year ago, I think)
> AsavaKhaya' `the destruction of the taints' qualifies so,
> But the attainment of miraculous powers is, otherwise, not the goal
> of the teaching `Dhamma'
>
> Metta
> Jothiko Bhikkhu
>
> .
> P.s. a few senior monks were consulted and the good ideas are mostly
> theirs, the faults are all my own.
>
> --- In Pali@yahoogroups.com <Pali%40yahoogroups.com>, "pgd2507"
> <pgd2507@...> wrote:
> >
> > Dear Group,
> >
> > I was reading the translation of:
> >
> > "Iddhipada Vibhanga Sutta"
> > Analysis of the Bases of Power
> > by Ven. Thanissaro Bhikkhu
> >
> > I am not clear on what the Buddha is saying in the following
> passage:
> >
> > "And how does a monk dwell perceiving what is in front and behind
> so
> > that what is in front is the same as what is behind, and what is
> behind
> > is the same as what is in front? There is the case where a monk's
> > perception of what is in front and behind is well in hand, well-
> attended
> > to, well-considered, well-tuned ('penetrated') by means of
> discernment.
> > This is how a monk keeps perceiving what is in front and behind so
> that
> > what is in front is the same as what is behind, and what is behind
> is
> > the same as what is in front."
> >
> > 1.
> > when Buddha talks about "what is in front and what is behind" is he
> > referring to objects outside the body OR bodily sensations in
> front and
> > on the back OR something else altogether?
> >
> > If he means outside objects, would it then imply that eyes be kept
> open?
> >
> > 2.
> > what is meant by all these terms used in relation to perception:
> > "well in hand", "well-attended to", "well-considered", "well-tuned
> > ('penetrated')"
> > how are these distinguished and distinctly attained?
> > what are the pali words used for these phrases?
> >
> > 3.
> > what kind of discernment is intended in the phrase, "by means of
> > discernment"?
> > is it about seeing in everything the inescapable trio of anicca,
> dukkha
> > and anatta?
> >
> > Would someone be so kind as to throw some light..
> >
> > I eagerly await.
> >
> > Many thanks and metta,
> >
> > P. G. Dave
> >
> >
> >
> > [Non-text portions of this message have been removed]
> >
>
>
>


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