When the Citta is deep in concentration so that it reaches the state of one-pointedness (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.
As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.
MANO, VIÑÑÃNA, CITTA
Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.
Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.
Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.
Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.
For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.s (Appanã) and the passive state of Bhavanga-carana, you may have mental images and perceptions. The Citta might get carried away by them. Sometimes, it might be satisfied with a concentration in calm and happiness. This is truly the condition of jhanã. However, if we turn to consider suffering, or the arisings and fallings of ourselves or objects outside ourselves until we gain insight into the three common characteristics (tilakkhana-ñaña), so that we become bored and grave, which leads to abandonment of attachments, this is to say jhanã has given way to wisdom: there has arisen samãdhi along the Path of Righteousness (magga). When the practice of Righteousness is firm and is supported by and insight into the three common characteristics (tilakkhana-ñaña= impermanence, suffering, not-self), the various folds of the Path will be in balance (Magga-samangi). That is to say, the Moral Discipline, Concentration, and Wisdom become one in the course of practice. There arises a distinct and clear-cut understanding, no more doubt and uncertainty in the citta. After that the citta will become bright and illuminated. Whatever we contemplate, whether it be dhamma or a worldly object, there will be clarity and uninhibition. Everything becomes Dhamma.
As for Appanã-Samãdhi, when the Citta is fully concentrated to the point of Appanã-Samãdhi, it will have a consciousness and a knowledge apart by itself, but that knowledge cannot possibly be of any use, except for strengthening the mental power that may be used in the practice of Righteousness. That's all. So you should know that whenever a balance among the folds of the Path arises, it does not arise during the Appanã or one-pointed state. On the other hand, it arises when the citta is dwelling in the upacãra state. Now, when the citta has withdrawn from the Appanã to the Upacãra state, and mindfulness and concentration are still firm, insight into the three common characteristics (tilakkhana-ñaña), or any other dhamma principle will be quite distinct and clear. However, if mindfulness and concentration are weak, there is bound to arise sloth and torpor. There will be a fondness for calm and happiness. Even if one wishes to contemplate the three common characteristics (tilakkhana) or whatever, it won't be clear. Then the citta will eventually turn into Appanã-Jhanã once more. This is to say that samãdhi has turned to Jhanã.
MANO, VIÑÑÃNA, CITTA
Mano is the one that inclines, but not to the point of forming or taking hold of this and that for attachment. Mano is the heart that is still neutral, but with a slight inclination toward thinking, forming, and taking hold of a sense-object. It is the heart that is about to move from its place of origin.
Viññãna consists of two types. One functions at the time one is still alive. And the other is that which leads one to birth at its first moment. The latter is called patisondhi-viññãna. The first is the consciousness that arises through the sense-bases, mainly eye, ear, nose, tongue, touch, and heart. It is just a consciousness. Viññãna in the five aggregates is in this category.
Patisondhi-Viññãna is that which carrier with it volitional activities and defilements (kãmmã and kilesa) to birth at its first moment without the person being aware of it. It's the kãmmã that makes up the patisondhi-viññãna and leads one to birth.
Citta is the one that thinks and ponders. It forms and cooks up this and that. In other words, it may be called the behaviours of the heart. All of the behaviours of the heart, whether they be on the good side or the bad side, are called Citta.
For this matter, if one practises meditation until the citta becomes one-pointed, that is, the citta is there without any behaviour, then will one be able to distinguish the genuine heart from the behaviour of the heart without a need to ask for someone to explain them at all.
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