- “I thought that the session would consist of my listening to some of their ideas and of my posing a few questions. However, it began with Ajaan Sujin, followed by her students, asking me question after question on what I know of the Dhamma and how I interpret what I know. I quickly found myself on the defensive in a somewhat heated debate as they rejected all the ‘traditional’ answers that I gave.” (Kusota, p.20)
The causes for wisdom
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Re: The causes for wisdom
The main theses of Kusota’s paper is not whether the Sujin milieu is a ‘cult’, that quip was mine. But in his introductory comments he does give this:
“I say, beware of all enterprises that require new clothes, and not rather a new wearer of clothes.” – Henry David Thoreau, Walden, 1854
Secure your own mask before assisting others. – NORTHWEST AIRLINES (Pre-Flight Instruction)
A Handful of Leaves
Secure your own mask before assisting others. – NORTHWEST AIRLINES (Pre-Flight Instruction)
A Handful of Leaves
Re: The causes for wisdom
I'm one of her students, have listened to her for around 10 years and have attended discussion sessions in Thailand several times. I must say I go through periods of kind of stepping away and I'm in one of those periods now. What has me a bit uncomfortable these days is a tendency on the part of some of her students (not as much Sujin herself as in tge internet discussion group) to make almost a practice out of seeing the characteristics of dhammas here and now and insisting that pariyatti is in this understanding of dhammas now without recognizing how much of the same lobha ditthi can be involved in it as with modern meditation techniques. I am meditating again and seeing a lot of benefits. But thanks to having listened to her I can also see how much of what I hear from modern teachers is deviating from a strict adherence to the tipitika. I think that's especially true if one values Abhidhamma and its commentaries which I do. If one rejects or relegates them to a lower place then I guess one can say that what she is saying is not canonical. But I'm not so keen on debates so I'll stop there.
I would like to hear more acknowledgment that what she says might be wrong on some points. I think she is less likely to give the impression that she thinks she is infallible than some of her students do. Not thinking of Robert there, actually...
I would like to hear more acknowledgment that what she says might be wrong on some points. I think she is less likely to give the impression that she thinks she is infallible than some of her students do. Not thinking of Robert there, actually...
Kammalakkhano , bhikkhave, bālo, kammalakkhano pandito, apadānasobhanī paññāti
(The fool is characterized by his/her actions/the wise one is characterized by his/her actions/Wisdom shines forth in behaviour.)
(AN 3.2 Lakkhana Sutta)
(The fool is characterized by his/her actions/the wise one is characterized by his/her actions/Wisdom shines forth in behaviour.)
(AN 3.2 Lakkhana Sutta)
- tiltbillings
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Re: The causes for wisdom
In listening to the linked talk in this msg http://www.dhammawheel.com/viewtopic.ph ... 80#p229904 Sujin is her own worst enemy, in that she encourages her followers in the sectarian approach of dismissing Dhamma practices that do not conform to her point of view.phil wrote: I would like to hear more acknowledgment that what she says might be wrong on some points. I think she is less likely to give the impression that she thinks she is infallible than some of her students do. Not thinking of Robert there, actually...
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: The causes for wisdom
Hi Phil,
Of course, that seems to be the particular procedure that they have developed, and one could argue that if one chooses to turn up, that's what one is buying into, just as if one chooses to turn up to a meditation session one should expect to be sitting and walking, not discussing cittas over a cup of tea.
One could argue that the sort of questioning of assumptions that the Sujin approach involves could also be seen in a similar light to Sayadaw U Tajaniya's http://sayadawutejaniya.org/ approach, which seems to involve a lot of questioning of what exactly one is doing, and why.
Mike
As I have said before, I have only briefly met some of the students, but my impression was similar to Ancient Buddhism, and Kusota. I was quite surprised that the whole tone of the conversation from some of the students (not Robert...) was that I should be defending myself, rather than having any sort of mutual dialog.phil wrote: I would like to hear more acknowledgment that what she says might be wrong on some points. I think she is less likely to give the impression that she thinks she is infallible than some of her students do. Not thinking of Robert there, actually...
Of course, that seems to be the particular procedure that they have developed, and one could argue that if one chooses to turn up, that's what one is buying into, just as if one chooses to turn up to a meditation session one should expect to be sitting and walking, not discussing cittas over a cup of tea.
One could argue that the sort of questioning of assumptions that the Sujin approach involves could also be seen in a similar light to Sayadaw U Tajaniya's http://sayadawutejaniya.org/ approach, which seems to involve a lot of questioning of what exactly one is doing, and why.
Personally, I never cease to be amazed by the implication I see in some posts that the ancient commentaries have completely misunderstood the Dhamma, with little or no attempt to actually engage with them. The poster's favourite modern commentator(s) of the moment are then wheeled out as representing the correct interpretation. It seems to be a strangely contradictory attitude that the ancients who preserved the texts, the lineage, and the practice that enables us to have access to the Dhamma today can be summarily written off as bumbling incompetents. I certainly value modern scholarship and teachers, and would not have made any progress in understanding the Dhamma without it. But "scholarship" that arbitrarily dismisses such important sources of interpretation and practical experience doesn't impress me very much.phil wrote: But thanks to having listened to her I can also see how much of what I hear from modern teachers is deviating from a strict adherence to the tipitika. I think that's especially true if one values Abhidhamma and its commentaries which I do. If one rejects or relegates them to a lower place then I guess one can say that what she is saying is not canonical. But I'm not so keen on debates so I'll stop there.
Mike
Re: The causes for wisdom
tiltbillings wrote:In listening to the linked talk in this msg http://www.dhammawheel.com/viewtopic.ph ... 80#p229904 Sujin is her own worst enemy, in that she encourages her followers in the sectarian approach of dismissing Dhamma practices that do not conform to her point of view.phil wrote: I would like to hear more acknowledgment that what she says might be wrong on some points. I think she is less likely to give the impression that she thinks she is infallible than some of her students do. Not thinking of Robert there, actually...
When she is at her best she will make it very clear why the practices represent wrong view. There are many discussions where visitors wander into the web if you will and really there is in many cases a pretty tough revelation of just where their understanding has been let astray by their gurus. But I will admit at other times and this is often the case there's just a simple "no understanding" laid down as soon as the word meditation is mentioned which is really a little bit lazy, there should always be a clear development of the explanation of where specific practices go wrong but perhaps because it is such a familiar topic there is a kind of shorthand at work, regular members are familiar with the exclamation.
If however as you say any dismissing of others' practices is a kind of unwholesome sectarianism then she can certainly be accused of it. But at her best the topic of others' practices don't come up and there is just a lot of helpful unforced guidance towards understanding reality. I would say discussing of others practices only constitutes around 10% of the total discussion time, roughly speaking, unless there is a visitor who is a proponent of some practice that will of course therefore they will be in the hot seat and there will be a lot of discussion about it and yes the visitor will certainly feel grilled... But as Mike said day almost surely know what they're getting into so shouldn't be surprised. And yes perhaps their beliefs and or understanding will be rejected in a pretty forthright way which could be called undiplomatic or inconsiderate or even intellectually lazy at times or whatever. She's in her mid 80s after all and discusses for hours on end and so she can't always be perfectly engaging I don't think.
In passing Mike thanks for your comments on the ancient commentaries I agree absolutely is it really a bit ridiculous how readily they are dismissed. Certainly they can and should be questioned but the easy dismissal is a bit absurd and indicates something really lazy about modern-day approach to Dhamma and also a failure to appreciate that it is really much much deeper and subtler then we naturally like to and want to think/believe in order to get quick comfort and solace and encouragement out of it...my opinion.
I wrote this quickly sorry for any typos caused by Siri.
Kammalakkhano , bhikkhave, bālo, kammalakkhano pandito, apadānasobhanī paññāti
(The fool is characterized by his/her actions/the wise one is characterized by his/her actions/Wisdom shines forth in behaviour.)
(AN 3.2 Lakkhana Sutta)
(The fool is characterized by his/her actions/the wise one is characterized by his/her actions/Wisdom shines forth in behaviour.)
(AN 3.2 Lakkhana Sutta)
- tiltbillings
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Re: The causes for wisdom
In her opinion. From what has been presented here via the linked talk, numerous quotes from her and from Nina VG and from what robertk and dhamma follower have said, I would have to say that Sujin is rather clueless when it comes to what is actually involved when it comes to actual meditation practice. And this has been addressed at length in this thread, though the Sujin followers here really have not engaged the responses to her criticisms.phil wrote:tiltbillings wrote:In listening to the linked talk in this msg http://www.dhammawheel.com/viewtopic.ph ... 80#p229904 Sujin is her own worst enemy, in that she encourages her followers in the sectarian approach of dismissing Dhamma practices that do not conform to her point of view.phil wrote: I would like to hear more acknowledgment that what she says might be wrong on some points. I think she is less likely to give the impression that she thinks she is infallible than some of her students do. Not thinking of Robert there, actually...
When she is at her best she will make it very clear why the practices represent wrong view.
10% is obviously more than enough to color her followers approach, and she certainly does not do anything to tamp down the triumphalist attitude of her followers as we can hear in the hear in the talk linked above. If you can show us something different, please do.If however as you say any dismissing of others' practices is a kind of unwholesome sectarianism then she can certainly be accused of it. But at her best the topic of others' practices don't come up and there is just a lot of helpful unforced guidance towards understanding reality. I would say discussing of others practices only constitutes around 10% of the total discussion time, roughly speaking, unless there is a visitor who is a proponent of some practice that will of course therefore they will be in the hot seat and there will be a lot of discussion about it and yes the visitor will certainly feel grilled...
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: The causes for wisdom
Where is MCU?ancientbuddhism wrote:The main theses of Kusota’s paper is not whether the Sujin milieu is a ‘cult’, that quip was mine.
I also had attended Sujin’s lectures at MCU and found much the same as Kusota did from her sycophantic students. That Sujin makes bold, irresponsible claims is her own head, but to not yield when soundly defeated in those claims is intellectually dishonest.
Why not start a thread where you briefly illustrate the points she was soundly defeated on.
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Re: The causes for wisdom
Sujin makes very clear her own cogent opinion. However, when she and her followers, when confronted to supply evidence from suttanta (or even the commentaries which could point to suttanta) only revert to further Sujin opinion. In short, there is no discussion with them as any attempt becomes circular.phil wrote:When she is at her best she will make it very clear why the practices represent wrong view…
http://www.mcu.ac.th/site/robertk wrote:Where is MCU?
http://en.wikipedia.org/wiki/Mahachulal ... University
This thread has already defeated Sujin from those of her own choir.robertk wrote:Why not start a thread where you briefly illustrate the points she was soundly defeated on.
“I say, beware of all enterprises that require new clothes, and not rather a new wearer of clothes.” – Henry David Thoreau, Walden, 1854
Secure your own mask before assisting others. – NORTHWEST AIRLINES (Pre-Flight Instruction)
A Handful of Leaves
Secure your own mask before assisting others. – NORTHWEST AIRLINES (Pre-Flight Instruction)
A Handful of Leaves
Re: The causes for wisdom
Hi Tiltbilling, all
http://www.dhammastudygroup.org/audio/i ... aya_02.mp3
In any case,I am very grateful to have had the opportunity to hear her, and look forward to making another trip in January. (Lovely people and great food and lovely settings as well, that is maybe as big of a reason to want to go.)
OK, I will move on from this thread.
Thanks.
Phil
Well, I'll be out of this thread now, but I'll just leave a taste. I find the best thing is to just get her talking about the natural development of understanding, which must be very gradual,and of course accompanied by detachment. (I assume we are acknowledge that as panna is kusala, it must -- as all kusala cittas must -- be accompanied by alobha. Now, to be honest, these days I am listening to other teachers because I am wanting fast results, instant tips for how to fend with sense door objects in a more strategic way, for example, in order to lead a more wholesome life and be happier. And surely the Buddha in many suttas does so as well. I think in particular of the MN sutta where he, for example, tells Rahula to consider the implications of his actions, or when he talks of when he decided to categorize his thoughts into two categories, very pragmatic strategies or remedies that can be applied upon hearing, as long as they are remembered by a basic level of sati. So when I listen to Joseph Goldstein, for example, there are lots of useful tips for negotiating daily life. And yet, when I listen to her when she is just talking like in the first five minutes of the following link, there is something much subtler, much closer to the heartwood, I feel, a real appreciation of anataness and detachment that develops little by little from the beginning along with understanding. But I am too impatient for results to be content with such a gradual development of understanding.10% is obviously more than enough to color her followers approach, and she certainly does not do anything to tamp down the triumphalist attitude of her followers as we can hear in the hear in the talk linked above. If you can show us something different, please do.
http://www.dhammastudygroup.org/audio/i ... aya_02.mp3
In any case,I am very grateful to have had the opportunity to hear her, and look forward to making another trip in January. (Lovely people and great food and lovely settings as well, that is maybe as big of a reason to want to go.)
OK, I will move on from this thread.
Thanks.
Phil
Kammalakkhano , bhikkhave, bālo, kammalakkhano pandito, apadānasobhanī paññāti
(The fool is characterized by his/her actions/the wise one is characterized by his/her actions/Wisdom shines forth in behaviour.)
(AN 3.2 Lakkhana Sutta)
(The fool is characterized by his/her actions/the wise one is characterized by his/her actions/Wisdom shines forth in behaviour.)
(AN 3.2 Lakkhana Sutta)
- tiltbillings
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Re: The causes for wisdom
What I find interesting is the movement from unwholesome to wholesome. I just do not find Sujin's explanation very convincing, but I'll listen to the linked talk and see what there is to see.phil wrote: Well, I'll be out of this thread now, but I'll just leave a taste. I find the best thing is to just get her talking about the natural development of understanding, which must be very gradual,and of course accompanied by detachment. (I assume we are acknowledge that as panna is kusala, it must -- as all kusala cittas must -- be accompanied by alobha.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
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Re: The causes for wisdom
I listened to the first 5+ mins, and I will, when I am not at work, listen to all of it. I understand what she is doing here, and what the basis is for her criticism of other ways of practice. And I still think she has not a clue as to what is going on when someone sits on a cushion to meditate.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: The causes for wisdom
The suttas appear to describe craving, discontent, exertion when unskillful states have arisen, distress and longing as all being productive along the path when they arise in with appropriate conditions. This desire for results may be productive or unproductive depending on conditions, but in productive conditions it appears to be described as furthering development of the path.phil wrote:Now, to be honest, these days I am listening to other teachers because I am wanting fast results, instant tips for how to fend with sense door objects in a more strategic way, for example, in order to lead a more wholesome life and be happier. And surely the Buddha in many suttas does so as well. I think in particular of the MN sutta where he, for example, tells Rahula to consider the implications of his actions, or when he talks of when he decided to categorize his thoughts into two categories, very pragmatic strategies or remedies that can be applied upon hearing, as long as they are remembered by a basic level of sati. So when I listen to Joseph Goldstein, for example, there are lots of useful tips for negotiating daily life.
AN 4.159: Bhikkhunī Sutta wrote: This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.
AN 2.5: Upaññāta Sutta wrote: Monks, I have known two qualities through experience: discontent with regard to skillful qualities and unrelenting exertion. Relentlessly I exerted myself, [thinking,] 'Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.' From this heedfulness of mine was attained Awakening. From this heedfulness of mine was attained the unexcelled freedom from bondage.
AN 6.20: Maraṇasati Sutta wrote: If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die in the night, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.
MN 141: Saccavibhaṅga Sutta wrote: And what is right effort? There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen... for the sake of the abandoning of evil, unskillful qualities that have arisen... for the sake of the arising of skillful qualities that have not yet arisen... (and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: This is called right effort.
MN 137: Saḷāyatanavibhaṅga Sutta wrote: And what are the six kinds of renunciation distress? The distress coming from the longing that arises in one who is filled with longing for the unexcelled liberations when — experiencing the inconstancy of those very forms, their change, fading, & cessation — he sees with right discernment as it actually is that all forms, past or present, are inconstant, stressful, subject to change and he is filled with this longing: 'O when will I enter & remain in the dimension that the noble ones now enter & remain in?' This is called renunciation distress. (Similarly with sounds, smells, tastes, tactile sensations, & ideas.)
...
By depending & relying on the six kinds of renunciation distress, abandon & transcend the six kinds of household distress.
AN 6.63: Nibbedhika Sutta wrote: And what is the result of stress? There are some cases in which a person overcome with pain, his mind exhausted, grieves, mourns, laments, beats his breast, & becomes bewildered. Or one overcome with pain, his mind exhausted, comes to search outside, 'Who knows a way or two to stop this pain?' I tell you, monks, that stress results either in bewilderment or in search. This is called the result of stress.
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Re: The causes for wisdom
That text goes on to say:culaavuso wrote:The suttas appear to describe craving, discontent, exertion when unskillful states have arisen, distress and longing as all being productive along the path when they arise in with appropriate conditions. This desire for results may be productive or unproductive depending on conditions, but in productive conditions it appears to be described as furthering development of the path.phil wrote:Now, to be honest, these days I am listening to other teachers because I am wanting fast results, instant tips for how to fend with sense door objects in a more strategic way, for example, in order to lead a more wholesome life and be happier. And surely the Buddha in many suttas does so as well. I think in particular of the MN sutta where he, for example, tells Rahula to consider the implications of his actions, or when he talks of when he decided to categorize his thoughts into two categories, very pragmatic strategies or remedies that can be applied upon hearing, as long as they are remembered by a basic level of sati. So when I listen to Joseph Goldstein, for example, there are lots of useful tips for negotiating daily life.
AN 4.159: Bhikkhunī Sutta wrote: This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.
- "'This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.' Thus was it said. And in reference to what was it said? There is the case, sister, where a monk hears, 'The monk named such-and-such, they say, through the ending of the fermentations, has entered & remains in the fermentation-free awareness-release & discernment-release, having known & realized them for himself in the here & now.' The thought occurs to him, 'I hope that I, too, will — through the ending of the fermentations — enter & remain in the fermentation-free awareness-release & discernment-release, having known & realized them for myself in the here & now.' Then he eventually abandons craving, having relied on craving. 'This body comes into being through craving. And yet it is by relying on craving that craving is to be abandoned.' Thus was it said. And in reference to this was it said.
We have this from above sutta in contrast to this coming from a Sujin follower:
- When you slow down the movements in order to have sati, what is there? lobha! Can lobha condition sati to arise? If there is no understanding of what sati is and what are the conditions for it to arise, how can there be real sati which arises to be aware of dhammas as just dhammas (and not "I" am aware of this or that)? So real arising and passing away is still too far, truly.... http://www.dhammawheel.com/viewtopic.ph ... 40#p229476
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: The causes for wisdom
Hi again, Mike, all
Phil
phil wrote: But thanks to having listened to her I can also see how much of what I hear from modern teachers is deviating from a strict adherence to the tipitika. I think that's especially true if one values Abhidhamma and its commentaries which I do. If one rejects or relegates them to a lower place...
I had a reason to groan re this this evening. Listening to a popular teacher's talk on MN 10, when he got to the section on internal and external awareness of feelings and mind, he noted that there were many explanations about the meaning of this but didn't mention them at all and instead just jumped into a very appealing, easily applicable explanation in terms of inferring the feelings and mind states of others, all of it very emotionally sensible in terms of dealing with people, then when he got to the internal and external and he chose venerable Analayo's explanation, and during all this at no point did he make a reference to what else the ancient commentaries say. And this is always the case as everyone turns to venerable Analayo's book as though it were an authoritative commentary rather then a book written by a modern monk whose understanding has developed in line with a soecific modern tradition of meditation. (Forgive me if I am wrong about that but I recall from reading the book that there were many references to the Mahasi Sayadaw style. Which is fair enough for a book eritten for devotees of that, but not for a book which is now taken to be an authoritative commentary.) Does it matter that modern listeners are being led to rely on neo-commentaries while ignoring the classical commentaries? Again we are responsible for our own understanding so moaning about what's happening to other people's understanding is silly. But I too am silly so I have to do it on occasion.mike wrote:Personally, I never cease to be amazed by the implication I see in some posts that the ancient commentaries have completely misunderstood the Dhamma, with little or no attempt to actually engage with them. The poster's favourite modern commentator(s) of the moment are then wheeled out as representing the correct interpretation. It seems to be a strangely contradictory attitude that the ancients who preserved the texts, the lineage, and the practice that enables us to have access to the Dhamma today can be summarily written off as bumbling incompetents. I certainly value modern scholarship and teachers, and would not have made any progress in understanding the Dhamma without it. But "scholarship" that arbitrarily dismisses such important sources of interpretation and practical experience doesn't impress me very much.
Mike
Phil
Kammalakkhano , bhikkhave, bālo, kammalakkhano pandito, apadānasobhanī paññāti
(The fool is characterized by his/her actions/the wise one is characterized by his/her actions/Wisdom shines forth in behaviour.)
(AN 3.2 Lakkhana Sutta)
(The fool is characterized by his/her actions/the wise one is characterized by his/her actions/Wisdom shines forth in behaviour.)
(AN 3.2 Lakkhana Sutta)
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Re: The causes for wisdom
But don't forget, as this thread makes quite clear, is that one can have "neo-commentaries" on the commentaries based upon one modern interpreter's take on the commentaries.phil wrote: Does it matter that modern listeners are being led to rely on neo-commentaries while ignoring the classical commentaries? Again we are responsible for our own understanding so moaning about what's happening to other people's understanding is silly. But I too am silly so I have to do it on occasion.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723