Re: nibaddha.m, not just once or twice

op 26-09-2001 03:43 schreef Jim Anderson op jimanderson_on@...:
Dear Jim, thank you for all the valuable material I studied it. Now I shall
go over it:
N:  Kilesas can be classified as three different levels: viitikkama kilesa,
> the
>> coarse ones that motivate evil deeds (transgression), upakkilesa, the
> medium
>> ones that are conascent with the akusala citta, and the latent tendencies,
>> the anusaya kilesas.
Jim:
> Whereabout in the Pali texts can I find this threefold classification of
> kilesa? There is a sutta at AN III.100 that gives three groups of three
> upakkilesas -- coarse, medium, and subtle.

Nina: I could not trace the text, is it about the refining of the gold? I
doubt it whether this classification can be found in the Suttanta, mostly
ten kinds of akusala are classified as kilesas. But, when we use kilesa in a
wider sense, including all kinds of akusala, can it not be said that akusala
kamma patha is coarse, akusala citta that does not motivate an evil deed, is
medium, and the latent tendencies dormant in each citta are subtle? The
Atthas. explains about akusala kamma patha, and which factors make it a
complete action, thus more coarse, and also in the Vinaya we find that, when
a monk who pushed someone so that he died, the Buddha asked him: did you
have the intention to kill him? There is a difference here. And also there
are many shades and degrees of akusala kammas and akusala cittas. I shall
ask in India for a text.

Jim: The AN com. to I.49 defines 'upakkilesehi' as 'raagaadiihi'. Do you
think
> this is a short list consisting of only raaga, dosa, and moha or a longer
> one?
Nina:Lobha, dosa and moha are mentioned in such places because I think, they
are the akusala hetus,  which are the roots of akusala citta. Each akusala
citta is, besides by the akusala hetu also accompanied by other akusala
cetasikas but all of them are rooted in one or two of these three roots. I
think that all akusala cetasikas are implied here.
I found the Atth text about the upanijjhaanas very interesting. When we do
not know the Pali term we read it and pass it by easily, without getting the
real meaning, but the purpose of Buddhaghosa is realizing the true meaning.
Now it can be a reminder that pa~n~naa should closely examine, investigate,
frequently, not just once or twice, consider the khandhas, dhaatus,
aayatanas, that is, naama and ruupa appearing now. That is upanijjhaayati of
vipassanaa, and then eventrually it can be upanijjhaayati of magga and
phala. When I see the examples of the Mahaaaniddesa, I am also reminded how
subtle pa~n~naa should become, more and more accomplished: frequently
pondering over, pondering over in various ways. In which sutta of the
Mahaniddesa, then I can look it up in my Thai edition.
I am very keen to see the Text of A.V, 79, is it Book of Tens, Ch V, at
Kusiinaraa? If I find the English I can look up the Co. in Thai. I have
trouble with the way texts are referred to.
apjjhaayatiiti tato apagantvaa (departed) cinteti? This is a negative?
Strange that P.T.S. only gives to be overcome with grief, whereas my
Buddhadatta dict gives also pondering over for pajjhaayati.
I think that in vi~n~naa.na the vi could refer to variously, in detail, as
well as to clearly, precisely. Citta (vi~n~naa.na) knows clearly an object,
but also: it cognizes all details.
When we are going to read the Couplets and Triplets of Dhsg I think that
Ven. Nyanaponka's Abhidhamma studies could be helpful, he explains some of
this material.
Best wishes, Nina.

Upa: strong dependence, or support.