Abhidhamma View : The Truth of Suffering

Discussion of Abhidhamma and related Commentaries

Moderator: Mahavihara moderator

Abhidhamma View : The Truth of Suffering

Postby yawares » Tue Oct 23, 2012 12:17 pm

Dear Members,

Today is Uposatha Day, I went out walking meditation at 5 AM..the beautiful half moon/stars shone so brightly,
if the Orionid meteor shower happened (instead of Sat/Sun)....would be so very nice.

:candle: Abhidhamma View : The Truth of Suffering :candle:
[Presented by Dr.Tep Sastri @ sariputtadhamma/JTN]


Vism. p. 507 -517 (excerpt) :

32. Now, this word birth(jaati) has many meanings. For in the passage "[He recollects … ] one birth (jaati), two births" (D I 81) it is becoming. In the passage, "Visaakhaa, there is a kind (jaati) of ascetics called Niga.n.thas (Jains)" (A I 206) it is a monastic order. In the passage, "Birth (jaati) is included in two aggregates" (Dhaatuk 15) it is the characteristic of whatever is formed. In the passage, "His birth is due to the first consciousness arisen, the first cognition manifested, in the mother's womb" (Vin I 93) it is rebirth-linking.

33. Here it should be regarded as the aggregates that occur from the time of rebirth-linking up to the exit from the mother's womb in the case of the womb-born, and as only the aggregates of rebirth-linking in the case of the rest. But this is only an indirect treatment. In the direct sense, however, it is the first manifestation of any aggregates that are manifested in living beings when they are born anywhere that is called "birth."

34. Its characteristic is the first genesis in any [sphere of] becoming. Its function is to consign [to a sphere of becoming]. It is manifested as an emerging here from a past becoming; or it is manifested as the variedness of suffering. For there are many kinds of suffering, that is to say, intrinsic suffering (dukkhadukkha), suffering in change (vipari.naama-dukkha), and suffering due to formations (sa.nkhaara-dukkha); and then concealed suffering, exposed suffering, indirect suffering, and direct suffering.

44. Ageing is suffering: ageing is twofold; as a characteristic of whatever is formed, and in the case of a continuity, as the oldness of aggregates included in a single becoming, which oldness is known as "brokenness" and so on (see M III 249). The latter is intended here. But this ageing has as its characteristic the maturing (ripening) of aggregates. Its function is to lead on to death. It is manifested as the vanishing of youth. It is suffering because of the suffering due to formations and because it is a basis for suffering.

46. Death is suffering: death too is twofold, as a characteristic of the formed, with reference to which it is said, "Ageing and death are included in the aggregates" (Dhaatuk 15), and as the severing of the connection of the life faculty included in a single becoming, with reference to which it is said, "So mortals are in constant fear … that they will die" (Sn 576). The latter is intended here. Death with birth as its condition, death by violence, death by natural causes, death from exhaustion of the life span, death from exhaustion of merit, are names for it.

47. It has the characteristic of a fall. Its function is to disjoin. It is manifested as absence from the destiny [in which there was the rebirth]. It should be understood as suffering because it is a basis for suffering.

48. As regards sorrow, etc., sorrow is a burning in the mind in one affected by loss of relatives, and so on. Although in meaning it is the same as grief, nevertheless it has inner consuming as its characteristic, its function is completely to consume the mind. It is manifested as continual sorrowing. It is suffering because it is intrinsic suffering and because it is a basis for suffering.

49. Lamentation is verbal clamour on the part of one affected by loss of relatives and so on. It has crying out as its characteristic. Its function is proclaiming virtues and vices. It is manifested as tumult. It is suffering because it is a state of suffering due to formations and because it is a basis for suffering.

50. Pain is bodily pain. Its characteristic is the oppression of the body. Its function is to cause grief in the foolish. It is manifested as bodily affliction. It is suffering because it is intrinsic suffering, and because it brings mental suffering.

51. Grief is mental pain. Its characteristic is mental oppression. Its function is to distress the mind. It is manifested as mental affliction. It is suffering because it is intrinsic suffering, and because it brings bodily suffering. For those who are gripped by mental pain tear their hair, weep, thump their breasts, and twist and writhe; they throw themselves upside-down, use the knife, swallow poison, hang themselves with ropes, walk into fires, and undergo many kinds of suffering.

52. Despair is the same as the humour produced by excessive mental suffering in one affected by loss of relatives, and so on. Some say that it is one of the states included in the formations aggregate. Its characteristic is burning of the mind. Its function is to bemoan. It is manifested as dejection. It is suffering because it is suffering due to formations, because of the burning of the mind, and because of bodily dejection.

54. Association with the unloved is meeting with disagreeable beings and formations (inanimate things). Its characteristic is association with the undesirable. Its function is to distress the mind. It is manifested as a harmful state. It is suffering because it is a basis for suffering.

55. Separation from the loved is to be parted from agreeable beings and formations (inanimate things). Its characteristic is dissociation from desirable objects. Its function is to arouse sorrow. It is manifested as loss. It is suffering because it is a basis for the suffering of sorrow.

56. Not to get what one wants: the want itself of some unobtainable object [expressed] in such passages as "Oh, that we were not subject to birth!" (Vibh 101) is called suffering since one does not get what is wanted. Its characteristic is the wanting of an unobtainable object. Its function is to seek that. It is manifested as disappointment. It is suffering because it is a basis for suffering.

***************
:heart: Love Buddha's dhamma,
yawares/sirikanya :heart:
User avatar
yawares
 
Posts: 1532
Joined: Fri Mar 09, 2012 3:23 pm

Return to Abhidhamma

Who is online

Users browsing this forum: No registered users and 3 guests