Initially the meditator will find himself in a tug-of-war between his new knowledge of phenomena as impermanent and transitory, and the old attachment to the flow of sankhara (reactions), which is based on ignorance. With repeated practice, he can learn the art of differentiating between what is real and what is illusory. For longer and longer periods truth will predominate. Each sensation felt is recognized as impermanent; hence the perception that accompanies each cognition is free from the self-consciousness of I and mine. The truth that the sensation immediately passes away begins to predominate, instead of the tanha (craving) for it to continue, or the tanha for it to pass away. It is meaningless to like or dislike sensations that pass away as soon as they arise. It is this liking and disliking which turns into the very strong attachments that condition the mind and produce the bhava-sankhara, the bhava-kamma (actions which are responsible to give a new birth) driving individuals along the endless rounds of becoming. vridhamma.org/Significance-of-the-Pali-Term-Dhuna
Posted on: Tue, 19 Aug 2014 02:39:39 +0000
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