Now we exhort you, brethren, warn them that are unruly, comfort the
feebleminded, support the weak, be patient toward all men. See that none
render evil for evil unto any man; but ever follow that which is good, both
among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In
every thing give thanks: for this is the will of God in Christ Jesus
concerning you. Quench not the Spirit. Despise not prophesyings. Prove all
things; hold fast that which is good. Abstain from all appearance of evil.
And the very God of peace sanctify you wholly; and I pray God your whole
spirit and soul and body be preserved blameless unto the coming of our Lord
Jesus Christ. Faithful is he that calleth you, who also will do it" (1
Thess. 5:14-24).
From these verses we gather that the purpose...

If there are a number of principal words in a sentence, they should
all be regarded as synonyms. There are certain words which express
their own idea completely; but even they need to be divided into parts
when read in accordance with Krama, though there should be no change
in their contents. There is good reason for following the krama
method; but the meaning of the words is not obtained by merely adding
up their parts.

The division of things, like the division of animals into their
species, is not a mechanical process; and even so the importance of a
Mantra is due to the character of its meaning.

Certain ideas have been described in a special manner: for instance,
grain and the cup holding it; and among all kinds of grain, rice is
regarded as the best. All this is associated with the idea of
sacrifice.

For a more detailed study and understanding, go to:

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Buddhism differs from the "nothing-morist" (Skt. Nastika, Pali
natthika) in affirming a spiritual nature that is not in any wise, but
immeasurable, inconnumerable, infinite,
and inaccessible to observation; and of which, therefore, empirical
science can neither affirm nor deny the reality thereof of him who has
'Gone to That[Brahman]"
(tathatta). It is to the Spirit (Skt. Atman, Pali attan) as
distinguished from oneself (namo-rupa)-i.e., whatever is phenomenal
and formal (Skt. and Pali nama-rupa, and
savinnana-kaya) "name and appearance", and the "body with its
consciousness".

#1. Vimanavatthu #1252-1253 "My name was Piyasi, I held sway over the
Kosalans; I held the view of a nihilist (natthikaditthi), was of evil
habbit and was miserly; I was
an anti-foundationalist/annihilationist then (ucchedavada)....[#1253]
"...a recluse Kumarakassapa gave me a talk on the Dhamma and drove from
me those (previously
held) evil views! (annihilationism/nihilism)."

Buddhist monasticism is of a later invention than the era of the
historical Buddha. In fact, a bhikkhu does not mean "monk" but is a
variant on the term bhakti or "give, sacrifice"; meaning that a
certain individual had devoted
himself (or gives 'bhakti' of himself to his master) entirely to a
teacher or discipline. In fact, Buddhism in its oldest scriptures
refers to rishis, not "monks" or "nuns"; for "Buddhist" monasticism
did not exist until long after the
passing of its founder in addition to the fact that Gotama himself
declared many thousands of adherents who were "laypersons" to have
obtained the ultimate truth of his path, and his instruction for
obtainment of immortality.
Below are but a few of many passages which show that many
laypersons are "equally free, equally supreme" as Gotama's devotees
and constant attendants, that being his aryasavakas (Aryan disciples).
Far too much credit is
given by fools to those with bald heads and saffron robes. In and of
itself, being a "monk" means utterly nothing insofar as liberation and
wisdom are concerned. The foolish many are duped far too often by the
external and hollow ...

The Citta in the context of Vedantic doctrine
Buddhist doctrine in no way diverges
from these key doctrines as pertains the Nous, the Citta, the Will
THE UPANISHADS
ON THE CITTA
"(Cittam adhyatmam) the Citta is the sphere of the atman. What is
willed (cetayitavyam adhibhutam) is the sphere of the objective. The
Kshytriya (know of the field, i.e. Tathagata,
Buddha) is the divine principle." [Subala Up. 5.9]
"The subtle Atman is to be known as citta in which the fives senses
are centered. The whole of man's citta is pervaded by the senses (in
the common ignorant person). When the citta is
purified (visuddha citta = cittavumutta of Pali, or visuddha citta),
the Atman shines forth!" [Mundaka Up. 3.1.9]
"Verily all these (speech, thought, volition) have their center in
the citta" [Chand. Up. 7.5.2]
"(cittam atman) Citta is the Atman" [Chand. Up. 7.5.2]
"there is a city of eleven gates belonging to the upright citta. By
ruling it one doesn't grieve, is free" [Kath. Up. 2.2.1]
"whose citta is tranquil and attained to peace (samanvitaya, ...

THE 17 PROPRIETARY DECLARATIONS MADE IN SUTTA ABOUT THE CITTA ALONE

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These 17 designations made in sutta are given only as regards the
citta, no other proper noun is given such status. Nothing but the
citta itself is lauded in so many
proprietary and important ways as is the citta below. There is no
higher acclaim in Buddhism than these 16 which are said only of the
citta.

1. Citta is the only thing which is said to obtain the state of "non-
clinging" (anupada) "This is immortality, that being the liberated
mind (citta) which does not cling (anupada) after
anything" [MN 2.265].

2. Citta is the only thing which is said to obtain the state of being
"taintless" (anasava) [DN 2.35, MN 1.501, MN 3.20, SN 3.45...etc etc].

Citta as parinibbana and the basis of the Aryan path.
Most importantly, is that the citta is the very axis of making a
claim of Parinibbana as well as being the entire consummation of the
Aryan path itself: [DN 2.157] "No longer with (subsists by) in-breath
nor
out-breath, so is him (Gotama) who is steadfast in mind (citta),
inherently quelled from all desires the mighty sage has passed beyond.
With mind (citta) limitless (Brahma) he no longer bears sensations;
illumined and unbound (nibbana), his mind (citta) is definitely (ahu)
liberated." [SN 3.45] "The mind (citta) being so liberated and arisen
from defilements, one is fixed in the Soul as liberation, one is
quelled in
fixation upon the Soul. Quelled in the Soul one is unshakable. So
being unshakable, the very Soul is thoroughly unbound
(parinibbana)." [SN 5.8] "The Aryan Eightfold Path is the path leading
to immortality"
[MN 2.265] "This is immortality, that being the liberated mind (citta)
which does not cling (after anything)." [MN2-Att. 4.68] "This said:
'the liberated mind (citta) which does not cling (after anything)'
means ...

buddha = pure citta
"The purification of one's own mind/will (citta); this is the Doctrine
of the Buddha" [DN 2.49]
"How is it that one is called a 'Buddha'?...gnosis that the mind/will
(citta) is purified (visuddham)...such is how one is deemed a
'Buddha'." [MN 2.144]

Nirvana = citta
[SN 3.45] "The mind (citta) being so liberated and arisen from
defilements, one is fixed in the Soul as liberation, one is
quelled in fixation upon the Soul. Quelled in the Soul one is
unshakable. So being unshakable, the very Soul is thoroughly unbound
Parinirvana)." "This said: 'the liberated mind (citta)
which does not cling' means Nibbana" [MN2-Att. 4.68].
[DN 2.157] "With mind (citta) limitless (Brahma) he no longer bears
sensations; illumined and unbound (Nibbana), his mind (citta) is
definitely (ahu)
liberated."

Rahula View profile

Let me quote S. v:184 again. This time with a fuller context.

"With the origination of name-and-form there is origination of mind.
With the cessation of name-and-form, there is the passing away of
mind."

************************************

Nirodha is subjugation, son, not cessation, bhavanirodha nibbanam
"NIRVANA IS THE SUBJUGATION OF BECOMING".

ie the becoming/ARISING/preturbation (vritti) of the Citta.

You lack a philosophical mind, One would also say, in the dark,
nothing is seen, or arisen in sight, But "WHEN THE SUN ORIGINATES ON
THE HORIZON AND ILLUMINATES NAMO-RUPA, THEN NAMO-RUPA IS MANIFEST".

the "citta of the FOOL is in flux (bhava)"..........this is not in
doubt in ANY translation, my ignorant son.

The text of the Vedas should be interpreted in accordance with the
Krama method of its recitation, and we should assume that there is an
intelligent plan underlying the whole, when we shall get the correct
meaning of the entire text.

It is, however, not necessary to interpret every portion of the text
in this manner, for the whole of it is not composed in this way. We
should do so only when it does not make sense otherwise.

The meaning of the principal word can be understood by means of krama,
and of others by reference to the principal word; and we should adhere
to the order of words in the text.

When we pronounce a word according to krama, the word itself should
remain intact; and if we have to break up the form of a word in
accordance with krama, it should be done immediately, when it would
give us the required meaning.

For a more detailed study, go to:

http://www.narachphilosophy.com/krama_and_the_method_of_interpretation_part_1.ht...

(You may click on the link above or type the complete URL address into
your browser)