Dear Khristos,
Thank you for all the useful texts with the Pali and your interesting
remarks.
Op 5-jul-2010, om 5:26 heeft k_nizamis het volgende geschreven:

> In your post you wrote:
>
> 1. Agreed that pa~n~naa is a `cetasika' (in the Abhidhamma sense),
> inasmuch as, in the Suttaani, it is referred to as a dhamma: e.g.,
> MN 43 says (at i.292):
>
> "Pa~n~naa ya~nca vi~n~naa.na.m ime dhammaa sa.msa.t.thaa no
> visa.msa.t.thaa. . . . Ya~ncaavuso pajaanaati ta.m vijaanaati. Ya.m
> vijaanaati ta.m pajaanaati."
>
> "Pa~n~naa and vi~n~naa.na.m - these dhammaa are conjoined, not
> disjoined. . . . For, friend, what one wisely understands, that one
> cognizes, and what one cognizes, that one wisely understands."

--------
N: True, pa~n~naa can accompany vi~n~naa.na. It could not arise
without citta. Vi~n~naa.na or citta cognizes the object and pa~n~naa
penetrates its true nature. Pa~n~naa illuminates the darkness of
ignorance.
I like your quote:

> <"Friend, with what does one wisely understand a dhamma that can be
> wisely known?"
> "Friend, one understands a dhamma that can be wisely known with the
> `wisdom-eye' (pa~n~naacakkhunaa)."
> "Friend, what is the purpose of pa~n~naa?"
> "The purpose of pa~n~naa, friend, is direct knowledge, its purpose
> is full understanding, its purpose is abandoning.">
> -----------
>
> 2. Again, since pa~n~naa is a dhamma (of the type `cetasika',
> according to Abhidhamma), it is paticca-samuppanna, dependently co-
> arisen, it is dependent upon conditions. But it does not arise
> arbitrarily, nor does it arise merely automatically or
> deterministically. ...
> This raises the deep and fascinating problem of `agency'. True, we
> cannot just `will' pa~n~naa to arise. But we can, and we are
> exhorted to, develop and cultivate the conditions that will be
> conducive for pa~n~naa to arise

-------
N: Yes, that is quite right.
------

> K: that is a matter for which we have some volitional
> responsibility, and also some volitional effectivity. Just a couple
> of classical examples, with which you will be familiar, of this
> sense of agency, are the following:
>
> MN 32 (M i.215) "Idhaavuso . . . bhikkhu citta.m vasa.m vatteti, no
> ca bhikkhu cittassa vasena vattati."
>
> "Here, friend, . . . a bhikkhu wields mastery over his mind, he
> does not let the mind wield mastery over him."

----------
N: All your quoted texts are very good. The Buddha also spoke daily
language to help the listeners. His disciples had no
misunderstandings about anattaa. Such daily language is very
effective. For instance, when I say to you: take courage, do the best
you can, it is more direct than if I would say: let the five khandhas
be courageous and not be disheartened. So, we can take this in the
right way: "Here, friend, . . . a bhikkhu wields mastery over his
mind, he does not let the mind wield mastery over him."
This is said in a very impressive way. It is something we can remember.
When we read the many lists of classifications of the Abhidhamma we
may think it dry and not so effective. But also this we can take in
the right way, see through it to get the deep meaning. Whatever we
read refers to the understanding of the reality of the present
moment, it refers to our life at this moment. In this way the
Abhidhamma can become very lively. It is not just in the book.
Nina.




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