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en:lib:authors:thanissaro:foodforawakening_old [2019/04/16 01:12] –   Johannen:lib:authors:thanissaro:foodforawakening_old [2019/10/30 15:05] (current) – navi addition Johann
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-<div center round todo 60%>**Preperation of htmls into ATI.eu currently in progress.** Please visit the corresponding page at [[http://zugangzureinsicht.org/html/index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://sangham.net/index.php/topic,8657.0.html|[ATI.euATI/ZzE Content-style]] </div>+<div navi>[[en:index|{{en:img:home_en.png|Index page}}]] >> [[en:lib:index|Library]] >> [[en:lib:authors:index|Authors]] >> [[en:lib:authors:thanissaro:index|VenṬhānissaro]] >>[[en:lib:authors:thanissaro:index#?|{{en:img:question_16.gif|Infos about the article}}]]</div>
  
 +<div right round box 25%>**Preperation of htmls into ATI.eu currently in progress.** Please visit the corresponding page at [[http://zugangzureinsicht.org/html/index_en.html|ZzE]]. If inspired to get involved in this merits here, one may feel invited to join best here: [[http://sangham.net/index.php/topic,8657.0.html|[ATI.eu] ATI/ZzE Content-style]]</div>
  
- +====== Food for Awakening: The Role of Appropriate Attention (old ATI-edition) ====== 
-====== Food for Awakening ====== +<span hide>Food for Awakening</span>
- +
-<docinfo_head> +
- +
-Title: Food for Awakening: The Role of Appropriate Attention (old ATI-edition)+
  
 Summary:  Summary: 
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-<div #h_doctitle>Food for Awakening </div>+<div #h_doctitle>Food for Awakening</div>
  
 <div #h_docsubtitle>The Role of Appropriate Attention</div> <div #h_docsubtitle>The Role of Appropriate Attention</div>
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 <div #h_docsubtitle2><span small>(old ATI-edition)</span></div> <div #h_docsubtitle2><span small>(old ATI-edition)</span></div>
  
-<div #h_docby>by </div>+<div #h_docby>by</div>
  
 <div #h_docauthor>Thanissaro Bhikkhu</div> <div #h_docauthor>Thanissaro Bhikkhu</div>
  
-<div #h_copyright>[[#wrap_f_termsofuse|{{en:img:d2.png?16x18}}]][[#wrap_f_termsofuse| 2010-2018]]</div>+<div #h_copyright>[[#f_termsofuse|{{en:img:d2.png?16x18}}]][[#f_termsofuse| 2010-2018]]</div>
  
 <div #h_docalttrans>Alternate edition: [[.:headandhearttogether:section0014|new Edition 2018]]</div> <div #h_docalttrans>Alternate edition: [[.:headandhearttogether:section0014|new Edition 2018]]</div>
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 </div> </div>
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-<docinfo_head_end> 
  
 <div #h_homage> <div #h_homage>
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 </div> </div>
  
-<div #h_content>+<span #h_content></span>
  
 <div chapter> <div chapter>
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 For instance, when attention needs to be focused on comprehending suffering, the role of appropriate attention is to view the aggregates — the components of our sense of self — in such a way as to induce dispassion for them. For instance, when attention needs to be focused on comprehending suffering, the role of appropriate attention is to view the aggregates — the components of our sense of self — in such a way as to induce dispassion for them.
  
-<div class='excerpt'>+<div excerpt>
 "A virtuous monk should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? Form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate.... For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of stream-entry (the first stage of Awakening)." "A virtuous monk should attend in an appropriate way to the five clinging-aggregates as inconstant, stressful, a disease, a cancer, an arrow, painful, an affliction, alien, a dissolution, an emptiness, not-self. Which five? Form as a clinging-aggregate, feeling... perception... fabrications... consciousness as a clinging-aggregate.... For it is possible that a virtuous monk, attending in an appropriate way to these five clinging-aggregates as inconstant... not-self, would realize the fruit of stream-entry (the first stage of Awakening)."
 <cite> [[en:tipitaka:sut:sn:sn22:sn22.122.than|SN 22.122]]</cite> <cite> [[en:tipitaka:sut:sn:sn22:sn22.122.than|SN 22.122]]</cite>
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 In its most sophisticated expression, though, the Buddha's insight into causality implies that each moment is composed of three types of factors: results of past intentions, present intentions, and the results of present intentions. Because many past intentions can have an impact on any given moment, this means that there can be many potential influences from the past — helpful or harmful — appearing in the body or mind at any given time. The role of appropriate attention is to focus on whichever influence is potentially most helpful and to look at it in such a way as to promote skillful intentions in the present. In its most sophisticated expression, though, the Buddha's insight into causality implies that each moment is composed of three types of factors: results of past intentions, present intentions, and the results of present intentions. Because many past intentions can have an impact on any given moment, this means that there can be many potential influences from the past — helpful or harmful — appearing in the body or mind at any given time. The role of appropriate attention is to focus on whichever influence is potentially most helpful and to look at it in such a way as to promote skillful intentions in the present.
  
-The Food Discourse ([[en:tipitaka:sut:sn:sn46:sn46.051.than|Ahara Sutta, SN 46.51]]) indicates how appropriate attention can be applied to the potentials of the present to starve the hindrances and feed the factors for Awakening. With regard to the hindrances, it notes that:</p> +The Food Discourse ([[en:tipitaka:sut:sn:sn46:sn46.051.than|Ahara Sutta, SN 46.51]]) indicates how appropriate attention can be applied to the potentials of the present to starve the hindrances and feed the factors for Awakening. With regard to the hindrances, it notes that:
  
   -- Sensual desire is fed by inappropriate attention to the theme of beauty and starved by appropriate attention to the theme of unattractiveness. In other words, to starve sensual desire you turn your attention from the beautiful aspects of the desired object and focus instead on its unattractive side.   -- Sensual desire is fed by inappropriate attention to the theme of beauty and starved by appropriate attention to the theme of unattractiveness. In other words, to starve sensual desire you turn your attention from the beautiful aspects of the desired object and focus instead on its unattractive side.
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   -- Uncertainty is fed by inappropriate attention to topics that are abstract and conjectural, and starved by appropriate attention to skillful and unskillful qualities in the mind. In other words, instead of focusing on issues that can't be resolved by observing the present, you focus on an issue that can: which mental qualities result in harm for the mind, and which ones don't.   -- Uncertainty is fed by inappropriate attention to topics that are abstract and conjectural, and starved by appropriate attention to skillful and unskillful qualities in the mind. In other words, instead of focusing on issues that can't be resolved by observing the present, you focus on an issue that can: which mental qualities result in harm for the mind, and which ones don't.
  
- +In short, each hindrance is starved by shifting both the focus and the quality of your attention.
-<p>In short, each hindrance is starved by shifting both the focus and the quality of your attention.+
  
 However, with the factors for Awakening — mindfulness, analysis of qualities, persistence, rapture, serenity, concentration (the four //jhanas),// and equanimity — the process of feeding consists primarily of changing the quality of your attention. The discourse lists each factor with its potential basis, saying that the factor is starved by inappropriate attention to that basis and fed by appropriate attention to the basis. With one exception, the discourse doesn't say what each basis is. Apparently, the purpose of this is to challenge the meditator. Once you've received instructions in mindfulness and concentration, you should try to identify in your own experience what the potential basis for each factor of Awakening is. However, with the factors for Awakening — mindfulness, analysis of qualities, persistence, rapture, serenity, concentration (the four //jhanas),// and equanimity — the process of feeding consists primarily of changing the quality of your attention. The discourse lists each factor with its potential basis, saying that the factor is starved by inappropriate attention to that basis and fed by appropriate attention to the basis. With one exception, the discourse doesn't say what each basis is. Apparently, the purpose of this is to challenge the meditator. Once you've received instructions in mindfulness and concentration, you should try to identify in your own experience what the potential basis for each factor of Awakening is.
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 <blockquote>"Then, Bahiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bahiya, there's no you in that. When there's no you in that, there's no you there. When there's no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress." <blockquote>"Then, Bahiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen, only the heard in reference to the heard, only the sensed in reference to the sensed, only the cognized in reference to the cognized, then, Bahiya, there's no you in that. When there's no you in that, there's no you there. When there's no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress."
-<cite> [[en:tipitaka:sut:kn:ud:ud.1.10.than|Ud 1.10]]</cite></blockquote>+<cite> [[:en:tipitaka:sut:kn:uda:uda.1.10.than|Ud 1.10]]</cite></blockquote>
  
 On the surface, these instructions might seem to be describing bare attention, but a closer look shows that something more is going on. To begin with, the instructions come in two parts: advice on how to train attention, and a promise of the results that will come from training attention in that way. In other words, the training is still operating on the conditioned level of cause and effect. It's something to be done. This means it's shaped by an intention, which in turn is shaped by a view. The intention and view are informed by the "result" part of the passage: The meditator wants to attain the end of stress and suffering, and so is willing to follow the path to that end. Thus, as with every other level of appropriate attention, the attention developed here is conditioned by right view — the knowledge that your present intentions are ultimately the source of stress — and motivated by the desire to put an end to that stress. This is why you make the effort not to add anything at all to the potentials coming from the past. On the surface, these instructions might seem to be describing bare attention, but a closer look shows that something more is going on. To begin with, the instructions come in two parts: advice on how to train attention, and a promise of the results that will come from training attention in that way. In other words, the training is still operating on the conditioned level of cause and effect. It's something to be done. This means it's shaped by an intention, which in turn is shaped by a view. The intention and view are informed by the "result" part of the passage: The meditator wants to attain the end of stress and suffering, and so is willing to follow the path to that end. Thus, as with every other level of appropriate attention, the attention developed here is conditioned by right view — the knowledge that your present intentions are ultimately the source of stress — and motivated by the desire to put an end to that stress. This is why you make the effort not to add anything at all to the potentials coming from the past.
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 A verse from [[en:tipitaka:sut:sn:sn35:sn35.095.than|SN 35.95]] — which the Buddha says expresses the meaning of the instructions to Bahiya — throws light on how Bahiya may have developed those seeds. A verse from [[en:tipitaka:sut:sn:sn35:sn35.095.than|SN 35.95]] — which the Buddha says expresses the meaning of the instructions to Bahiya — throws light on how Bahiya may have developed those seeds.
  
-<div class='excerpt'>+<div excerpt>
  
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-</div>+<span #h_content_end></span>
  
 <div #f_footer> <div #f_footer>
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 <div #f_atiCopy>This Zugang zur Einsicht edition is [[en:dhamma-dana|{{en:img:d2.png?14}}]]2013 (ATI 2010-2013).</div> <div #f_atiCopy>This Zugang zur Einsicht edition is [[en:dhamma-dana|{{en:img:d2.png?14}}]]2013 (ATI 2010-2013).</div>
  
-<div f_zzeCopy>Translations, rebublishing, editing and additions are in the sphere of responsibility of //Zugang zur Einsicht//.</div>+<div f_zzecopy>Translations, rebublishing, editing and additions are in the sphere of responsibility of //Zugang zur Einsicht//.</div>
  
 </div> </div>
  
-<div #f_termsofuse>**Scope of this Dhamma-Gift:** You are invited to not only use this Dhamma-Gift here for yourself but also to share it, and your merits with it, again as a Dhamma gift and to copy, reformat, reprint, republish and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available //free of charge//; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this "Scope of this Dhamma-Gift" in any copies or derivatives of this work. Anything beyond this is not given here. For additional information about this license, see the [[en:faq#copyright|FAQ]].</div>+<div #f_termsofuse>**Scope of this Dhamma-Gift:** You are invited to not only use this Dhamma-Gift here for yourself but also to share it, and your merits with it, again as a Dhamma gift and to copy, reformat, reprint, republish and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available //free of charge//; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this "Scope of this Dhamma-Gift" in any copies or derivatives of this work. Anything beyond this is not given here. For additional information about this license, see the [[en:faq#copyright|FAQ]].</div>
  
 <div #f_citation>**How to cite this document** (one suggested style): "Food for Awakening: The Role of Appropriate Attention (old ATI-edition)", by  Thanissaro Bhikkhu. //Access to Insight//, 26 November 2012, [[http://www.accesstoinsight.org/lib/authors/thanissaro/foodforawakening.html|http://www.accesstoinsight.org/lib/authors/thanissaro/foodforawakening.html]] . Retrieved on 10 September 2012 (Offline Edition 2012.09.10.14), republished by //Zugang zur Einsicht// on   <div #f_citation>**How to cite this document** (one suggested style): "Food for Awakening: The Role of Appropriate Attention (old ATI-edition)", by  Thanissaro Bhikkhu. //Access to Insight//, 26 November 2012, [[http://www.accesstoinsight.org/lib/authors/thanissaro/foodforawakening.html|http://www.accesstoinsight.org/lib/authors/thanissaro/foodforawakening.html]] . Retrieved on 10 September 2012 (Offline Edition 2012.09.10.14), republished by //Zugang zur Einsicht// on  
 [[http://www.zugangzureinsicht.org/html/lib/authors/thanissaro/foodforawakening_old_en.html|http://www.zugangzureinsicht.org/html/lib/authors/thanissaro/foodforawakening_old_en.html]] retreived on: [[http://www.zugangzureinsicht.org/html/lib/authors/thanissaro/foodforawakening_old_en.html|http://www.zugangzureinsicht.org/html/lib/authors/thanissaro/foodforawakening_old_en.html]] retreived on:
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 <div #f_toenail>[[en:help|Help]] | [[en:faq#whatis|About]] | [[en:faq#contact|Contact]] | [[en:dhamma-dana|Scope of the Dhamma gift]] | [[en:cowork|Collaboration]]\\ Anumodana puñña kusala!</div> <div #f_toenail>[[en:help|Help]] | [[en:faq#whatis|About]] | [[en:faq#contact|Contact]] | [[en:dhamma-dana|Scope of the Dhamma gift]] | [[en:cowork|Collaboration]]\\ Anumodana puñña kusala!</div>
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en/lib/authors/thanissaro/foodforawakening_old.1555369934.txt.gz · Last modified: 2019/04/16 01:12 by Johann