Is no-I just a model for correct view?

An open and inclusive investigation into Buddhism and spiritual cultivation

Re: Is no-I just a model for correct view?

Postby SarathW » Sun Feb 02, 2014 10:43 pm

Last edited by SarathW on Sun Feb 02, 2014 10:57 pm, edited 2 times in total.
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Re: Is no-I just a model for correct view?

Postby SarathW » Sun Feb 02, 2014 10:44 pm

no mike wrote:Still, leaves me wondering about this developing or uncovering mind, underneath this collection of impermanent worldly human stuff we tend to hold onto and call our personality or our "selves." There is a navigator at the helm. If enough skills are developed at navigation and boating skills, such as chart-reading, weather knowledge, tying knots, repairing sails, and seeing and understanding the stars, recognizing the nature of the sea for what it truly is with all it's waves and currents and depths and dangers, then this navigator can go from boat to boat, or remain on one for seven years, seven months, or seven days, and make it to the other shore. Surely, there would be a Pali term for this navigator, this helmsman, this rower of the boat?


Hi no mike
Skills, knowledge, memory etc are Rupa phenomena’s.
So you have the wrong view in relation to Rupa thinking that it is I, me and myself.
Consider organ transplant and genetic modifications.
:shrug:

Please read Page 356 of the attached.

http://www.buddhanet.net/pdf_file/buddh ... gsurw6.pdf
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Re: Is no-I just a model for correct view?

Postby SarathW » Sun Feb 02, 2014 11:35 pm

If you understand cessation of attainment this will further clarifies for you.

So consciousness disappears. When consciousness
disappears, there are no mental factors and there are no
material properties caused by mind. That is what is called the
attainment of cessation. When one is in the attainment of
cessation, one is devoid of all mental activities. At that
moment the meditator has no Citta, no Cetasikas and no Rūpa
born of Citta. A person in Nirodha-samāpatti is like a statue.
The difference between a statue and him is that he is still
living, although he stops breathing, although he has no mental
activities, but his body is still living; his body still has
Jīvitindriya and there is also heat in the body.

Page 83.

http://buddhispano.net/sites/default/fi ... ies-II.pdf
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