Nina van Gorkom writes:

I heard this morning a Thai session. Kh Sujin spoke about restraint, samvara :
There is seeing now and we like what we see. There may be ignorance and then there is no restraint. When lobha arises, we cannot change it. We have to ‘study’ what is real in daily life. As to restraint , we cannot restrain. We usually think of restraint, but is there an idea of self who restrains? When akusala such as dosa arises we may see the disadvantage of it and then there can be restraint, but it cannot (yet) be eradicated.

At this Thai session there is the study of Gr. I, 224, the God-life (brahmacariya). It is lived for the sake of self-restraint, for the sake of abandoning, for the sake of detachment from the passions, for the sake of making to cease.

Kh Sujin said that one should go into the deep meaning of each word. We read so often about self-restraint, but she reminds us that also now, when there is seeing, we can ask ourselves; is there guarding of the sense-doors or not?

In many suttas we read:I will show the way of restraint and no restraint. Having seen an object with the eye…etc. This is an exhortation to satipatthana in daily life. I find that often when I read such words, I do not go deeply enough into the meaning. I am reminded, it is now. These days I considered more bhavangacittas and cittas arising in processes, and the fact that practically after each moment of seeing or hearing there are javanacittas that are either kusala cittas or akusala cittas, but mostly akusala cittas. I find myself that I often pay lipservice to the anattaness of restraint. We know that all sobhana cetasikas such as sati, right effort, etc. are non-self, but, there is still an underlying idea of self who makes an effort for kusala. Even though we tell ourselves a hundred times that it is not so. I discussed this point with Lodewijk.


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