many thanks, nina.

with metta
PG
_______________________________________

On 4/17/08, Nina van Gorkom <vangorko@...> wrote:
>
> Dear pg Dave,
> Op 16-apr-2008, om 5:39 heeft pgd2507 het volgende geschreven:
>
> > I have often come across the term "release of mind" in sutta
> > translations. what exactly does it mean? what Pali words are used to
> > mean this term? how does the Buddha define / explain this term?
> >
> > My understanding (and I could be entirely wrong) has been that mind by
> > its very nature is desire and discontent or in other words is
> > synonymous with desire and discontent. Consequently, "release of mind"
> > would mean entering from a state of mind to a state of no mind. Am I
> > making sense...
> -------
> Release of mind, ceto vimutti. We find this term together with
> pa~n~naa vimutti.
> When described as anaasava, cankerless, they are two aspects of the
> arahat's deliverance. Quote from <The Jhaanas>, Ven. Henepola
> Gunaratana (Wheel no 351-353): <Liberation of mind signifies the
> release of mind from craving and its associated defilements,
> liberation by wisdom the release from ignorance>.
> In the highest sense ceto vimutti is the samaadhi, concentration,
> accompanying the magga-citta of the arahat and pa~n~naa vimutti is
> the wisdom accompanying the fruition-consciousness of the arahat.
> The term mind would suggest a lasting consciousness, but in fact
> there are only many different types of cittas arising one at a time,
> succeeding one another from birth to death. The arahat who has
> eradicated all defilements does not have to be reborn, and his cuti-
> citta is not succeeded by rebirth-consciousness. He is freed from the
> cycle.
> Now we are not freed, we are enslaved by ignorance and all other
> defilements. When we begin to know the truth about the mental
> phenomena and physical phenomena of our life, there is already a
> degree of release; we shall become free from wrong view. We cannot
> make cittas arise at will, they arise because of their own
> conditions, they have no owner, np possessor. Ignorance covers up the
> truth, but through pa~n~naa we can learn that it is not I who sees,
> but citta that sees, not I who hears, but citta that hears, not I who
> is attached, but citta accompanied by lobha. Developing understanding
> of whatever dhamma arises now is the development of the eightfold
> Path leading to complete freedom.
> Nina.
>
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>
>
>


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