Now I have to return to the beginning of this thread. Venerable
Pandita, You said:< in this context, what we need to see is how the
concept of anattaa influences the formation of Vinaya rules or
monastic life. I can see such an influence only when affliction is
interpreted in a conventional sense, as I give in my paper. Can you
see any other sort of influence by interpreting it as "momentary
death"?>
N: In the co. to the Vibha�nga, the �Dispeller of Delusion
(Classification of Truths, 101) we read about three kinds of death:
momentary death, kha.nika mara.na, which is the arising and falling
away of all conditioned dhammas,
conventional death, sammuti mara.na, which is dying at the end of a
lifespan,
final death, samuccheda mara.na, which is parinibbaana, the final
passing away of the arahat who does not have to be reborn.
Recollection on momentary death is for me a very effective way of
mara.na sati. It supports siila, it helps me in my dealings with
other people in society. Anything we hold so dear is a mere nothing,
an affliction.
I quote from �A Survey of Paramattha Dhammas� by Sujin Boriharnwanaket:
<If someone has irritation or annoyance about another person he
should understand that in reality there is not that person. There are
only dhammas, citta, cetasika and ruupa, which arise and then fall
away. Life, in the ultimate sense, lasts only as long as one single
moment of citta.
If we reflect time and again on death it can support the development
of satipa.t.thaana. If we consider that we may die this afternoon or
tomorrow, it can be a supporting condition for sati to be aware of
the characteristics of naama and ruupa which appear. For those who
have not realized the noble Truths, thus, for those who are not
ariyans, it is not certain whether, after the dying-consciousness has
fallen away, the rebirth-consciousness will arise in a happy plane or
in an unhappy plane of existence. It is not certain whether there
will be again an opportunity to listen to the Dhamma and to develop
satipa.t.thaana...
At death a person parts with everything in this life, it is all over.
There is nothing left, not even remembrance. When a person is born
into this life he does not remember who he was, where he lived and
what he did in his former life. His existence as a particular person
in a former life has come to an end. Evenso in this life, everything
comes to an end. A person performs kusala kamma and akusala kamma, he
may have conceit about his race, family, possessions, honour and
fame, all this comes to an end. There will be no ties left with all
the things in this life. All that we find so important in this life,
all that we are holding on to and take for self, will come to an end.
If people realize the true characteristics of paramattha dhammas
which arise because of their own conditions, they will eliminate the
inclination to take them for beings, people or self.
Even remembrance which arises and falls away is only a type of naama.
If sati is aware of naama and ruupa and pa~n~naa understands them
clearly, one can let go of the wrong view of a self or person who
exists in this life. One has realized the characteristic of
�momentary death� (kha.nika mara.na) of realities, their passing away
at each moment.>
N: What arises and falls away is a �poor thing�, a person is a �poor
thing�, an affliction. I am thinking of the sutta on the lute that is
broken up into small pieces and burnt, so that there is nothing lef:
�A poor thing is this lute� (S. IV, 195).
(to be continued)
with respect,
Nina.
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