Could you rephrase it? I can't understand your point here.retrofuturist wrote:Even if one could take the leap and say it was inferred, one could also take the leap and say that it was inferred that this example pertains to nama-rupa, salayatana, phassa and vedana... therefore still being a representation of the dependent origination relationship.
Do arahants discard vipaka/suffering?
Re: Do arahants discard vipaka/suffering?
Hi Retrofuturist,
Bhagavaṃmūlakā no, bhante, dhammā...
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Re: Do arahants discard vipaka/suffering?
I got severely abused here a while ago for referring to the jhanikas as jhana-wallahs, though I would also refer to the vipassanikas as vipassana-wallahs. To me it is a harmless, if not an amusing, word. I rather like it.cooran wrote:Especially for Tilt
Definition of WALLAH
: a person who is associated with a particular work or who performs a specific duty or service —usually used in combination <the book wallah was an itinerant peddler — George Orwell>
http://www.merriam-webster.com/dictionary/wallah" onclick="window.open(this.href);return false;
with much metta and karuna,
Chris
>> 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
- tiltbillings
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Re: Do arahants discard vipaka/suffering?
And then, of course, there is Mara visting the arahants, which could very well be a way of talking about this sort of thing. But always the arahants and the Buddha see Mara clearly, dispelling any danger.Sylvester wrote: If It 38 is not suspect and really represents the Buddha's views, and if Ven N's translation is in accord with the Buddha's views, then I will have to think twice before I allow myself to criticise a monk who chooses his morsel from the dana pool.
>> 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: Do arahants discard vipaka/suffering?
Greetings Piotr,
I don't see SN 35.237 as a complete form of the idappaccayata principle, because these crucial elements are omitted: "From the arising of this, that arises... From the ceasing of this, that ceases."
Despite that, I do think that SN 35.237 actually is about dependent origination, and that it covers the nidanas from nama-rupa through to vedana.
Because of a combination of both of those factors, it doesn't adequately satisfy the challenge I laid out for Tilt.
Does that make sense?
Metta,
Retro.
OK.piotr wrote:Hi Retrofuturist,
Could you rephrase it? I can't understand your point here.retrofuturist wrote:Even if one could take the leap and say it was inferred, one could also take the leap and say that it was inferred that this example pertains to nama-rupa, salayatana, phassa and vedana... therefore still being a representation of the dependent origination relationship.
I don't see SN 35.237 as a complete form of the idappaccayata principle, because these crucial elements are omitted: "From the arising of this, that arises... From the ceasing of this, that ceases."
Despite that, I do think that SN 35.237 actually is about dependent origination, and that it covers the nidanas from nama-rupa through to vedana.
Because of a combination of both of those factors, it doesn't adequately satisfy the challenge I laid out for Tilt.
Does that make sense?
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Do arahants discard vipaka/suffering?
Hi Retrofuturist,
No, it doesn't. But now I understand what you've meant, thanks. Can you tell me how does passage quoted by me “covers the nidanas from nama-rupa through to vedana”?retrofuturist wrote:Does that make sense?
Last edited by piotr on Thu Apr 07, 2011 9:12 am, edited 1 time in total.
Bhagavaṃmūlakā no, bhante, dhammā...
Re: Do arahants discard vipaka/suffering?
Hi retroretrofuturist wrote:Greetings Piotr,OK.piotr wrote:Hi Retrofuturist,
Could you rephrase it? I can't understand your point here.retrofuturist wrote:Even if one could take the leap and say it was inferred, one could also take the leap and say that it was inferred that this example pertains to nama-rupa, salayatana, phassa and vedana... therefore still being a representation of the dependent origination relationship.
I don't see SN 35.237 as a complete form of the idappaccayata principle, because these crucial elements are omitted: "From the arising of this, that arises... From the ceasing of this, that ceases."
Despite that, I do think that SN 35.237 actually is about dependent origination, and that it covers the nidanas from nama-rupa through to vedana.
Because of a combination of both of those factors, it doesn't adequately satisfy the challenge I laid out for Tilt.
Does that make sense?
Metta,
Retro.
Hmm, it looks to my untrained eye that -
is formulated in the standard -Hatthesu, sati ādānanikkhepanaṃ hoti; (...) Hatthesu, asati ādānanikkhepanaṃ na hoti
.imasmim sati, idam hoti ... Imasmim asati, idam na hoti
The "this/that" formulation is general and the appropriate dhammas can be used to populate the "this/that".
Re: Do arahants discard vipaka/suffering?
tiltbillings wrote:I got severely abused here a while ago for referring to the jhanikas as jhana-wallahs, though I would also refer to the vipassanikas as vipassana-wallahs. To me it is a harmless, if not an amusing, word. I rather like it.cooran wrote:Especially for Tilt
Definition of WALLAH
: a person who is associated with a particular work or who performs a specific duty or service —usually used in combination <the book wallah was an itinerant peddler — George Orwell>
http://www.merriam-webster.com/dictionary/wallah" onclick="window.open(this.href);return false;
with much metta and karuna,
Chris
Good Heavens!
We're in good company tilt.....
I started the rot on this forum way back in 2009 talking about the Dhobi-wallah (official name of hotel laundryman) in India:
http://www.dhammawheel.com/viewtopic.ph ... 38&p=15489" onclick="window.open(this.href);return false;
And then Ven. Dhammanando ‘’transgressed’’ here in 2009 in the <gasp> Abhidhamma sub-forum speaking about a jhana-wallah also:
http://www.dhammawheel.com/viewtopic.ph ... lah#p19930" onclick="window.open(this.href);return false;
How naughty of us …..
With metta
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
Re: Do arahants discard vipaka/suffering?
Ven. Ñāṇananda gets it. The aggregate scheme is mere designation (paññattimatta). The classical Mahāvihāra two truth hermeneutic is deeply flawed -- resulting in either an eternalistic or nihilistic view. We also see variations on these extremes playing out all over this forum and amongst many Theravāda teachers as well. The aggregates are not to be taken as "the given." Nor is contact. With the elimination of passion, aggression, and delusion the mind is measureless (appamāṇacetasa). There is no criterion or measurement (pamāṇa) which can be used as a reference point to define a measureless cognition. SN 6.7 Kokālika Sutta:Sylvester wrote:I would offer a slightly different take on the anumiyati in SN 22.36. I suspect the "measuring" needs to be understood in the context of absence of the anusayas with respect to the Aggregates. The anusayas only "anuseti" when the cetasika vedanas come into play, as a sequel to vedana. But the total absence of anusayas in an arahant does not logically entail the disappearance of the Aggregates.
- What wise man here would seek to define
A measureless one by taking his measure?
He who would measure a measureless one
Must be, I think, an obstructed worldling.
- Monks, when the gods with Indra, with Brahmā and with Pajāpati seek a monk who is thus liberated in mind, they do not find [anything of which they could say], “The tathāgata’s consciousness is dependent on this.” Why is that? A tathāgata, I say, is untraceable even here and now.
All the best,
Geoff
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Re: Do arahants discard vipaka/suffering?
Greetings Sylvester,
Metta,
Retro.
You mean sankhata dhammas, yes? (i.e. excluding the unformed - nibbana).Sylvester wrote:The "this/that" formulation is general and the appropriate dhammas can be used to populate the "this/that".
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
- tiltbillings
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Re: Do arahants discard vipaka/suffering?
While all of that is true, it is an interesting question of how the arahant's mind functions in terms of the day-to-day kitchen sink stuff of life. When a ordinary person sees and recognizes another it is in these terms: Dependent on the eye and the forms, eye-consciousness arises; the coming-together of the three is sense-impression." Why for the arahant with the Nibbàna element with residual clinging be any different in the bare mechanics?Ñāṇa wrote:Ven. Ñāṇananda gets it. The aggregate scheme is mere designation (paññattimatta). The classical Mahāvihāra two truth hermeneutic is deeply flawed -- resulting in either an eternalistic or nihilistic view. We also see variations on these extremes playing out all over this forum and amongst many Theravāda teachers as well. The aggregates are not to be taken as "the given." Nor is contact. With the elimination of passion, aggression, and delusion the mind is measureless (appamāṇacetasa). There is no criterion or measurement (pamāṇa) which can be used as a reference point to define a measureless cognition. SN 6.7 Kokālika Sutta:Sylvester wrote:I would offer a slightly different take on the anumiyati in SN 22.36. I suspect the "measuring" needs to be understood in the context of absence of the anusayas with respect to the Aggregates. The anusayas only "anuseti" when the cetasika vedanas come into play, as a sequel to vedana. But the total absence of anusayas in an arahant does not logically entail the disappearance of the Aggregates.
In evocative terms, one who is awake is deep (gambhīra), boundless (appameyya), and fathomless (duppariyogāḷha) -- utterly free from any reference to specifically fabricated consciousness (viññāṇasaṅkhayavimutta). "Gone" (atthaṅgata), the measureless mind is not dependent (anissita) on any findable support, and therefore, is untraceable (ananuvejja) here and now. MN 22 Alagaddūpama Sutta:
- What wise man here would seek to define
A measureless one by taking his measure?
He who would measure a measureless one
Must be, I think, an obstructed worldling.
Elsewhere this non-abiding mind is designated as "unestablished consciousness" (appatiṭṭha viññāṇa). Ven. Ñāṇananda gets it.
- Monks, when the gods with Indra, with Brahmā and with Pajāpati seek a monk who is thus liberated in mind, they do not find [anything of which they could say], “The tathāgata’s consciousness is dependent on this.” Why is that? A tathāgata, I say, is untraceable even here and now.
All the best,
Geoff
>> 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: Do arahants discard vipaka/suffering?
retrofuturist wrote:Greetings Sylvester,You mean sankhata dhammas, yes? (i.e. excluding the unformed - nibbana).Sylvester wrote:The "this/that" formulation is general and the appropriate dhammas can be used to populate the "this/that".
Metta,
Retro.
Whoops, not my intent, but now that you mention it, probably correct. When I spoke of "appropriate dhammas", I was thinking of those specific paccayas paired with their effect in a typical nidana.
I do have to confess that the example given by Piotr is not a standard DO nidana, which I think is your point.
I pray this does not lead to a thread with a cosmological bent that enquires on how pervasive DO is.
- tiltbillings
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Re: Do arahants discard vipaka/suffering?
But as Sylvester has neatly shown, the challenge is not meaningful.retrofuturist wrote:Because of a combination of both of those factors, it doesn't adequately satisfy the challenge I laid out for Tilt.
>> 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: Do arahants discard vipaka/suffering?
What bare mechanics? Phenomenological description? That's mere designation. Some of this issue has been touched upon here. In short:tiltbillings wrote:Why for the arahant with the Nibbàna element with residual clinging be any different in the bare mechanics?
- Sense-objects are therefore signs which have become significant in themselves owing to our ignorance that their significance depends on the psychological mainsprings of lust, hatred and delusion. This, in other words, is a result of reasoning from the wrong end (ayoniso manasikāra) which leads both the philosopher and the scientist alike into a topsy-turvydom of endless theorising.
All the best,
Geoff
Re: Do arahants discard vipaka/suffering?
excellent post...Ñāṇa wrote:Ven. Ñāṇananda gets it. The aggregate scheme is mere designation (paññattimatta). The classical Mahāvihāra two truth hermeneutic is deeply flawed -- resulting in either an eternalistic or nihilistic view. We also see variations on these extremes playing out all over this forum and amongst many Theravāda teachers as well. The aggregates are not to be taken as "the given." Nor is contact. With the elimination of passion, aggression, and delusion the mind is measureless (appamāṇacetasa). There is no criterion or measurement (pamāṇa) which can be used as a reference point to define a measureless cognition. SN 6.7 Kokālika Sutta:Sylvester wrote:I would offer a slightly different take on the anumiyati in SN 22.36. I suspect the "measuring" needs to be understood in the context of absence of the anusayas with respect to the Aggregates. The anusayas only "anuseti" when the cetasika vedanas come into play, as a sequel to vedana. But the total absence of anusayas in an arahant does not logically entail the disappearance of the Aggregates.
In evocative terms, one who is awake is deep (gambhīra), boundless (appameyya), and fathomless (duppariyogāḷha) -- utterly free from any reference to specifically fabricated consciousness (viññāṇasaṅkhayavimutta). "Gone" (atthaṅgata), the measureless mind is not dependent (anissita) on any findable support, and therefore, is untraceable (ananuvejja) here and now. MN 22 Alagaddūpama Sutta:
- What wise man here would seek to define
A measureless one by taking his measure?
He who would measure a measureless one
Must be, I think, an obstructed worldling.
Elsewhere this non-abiding mind is designated as "unestablished consciousness" (appatiṭṭha viññāṇa). Ven. Ñāṇananda gets it.
- Monks, when the gods with Indra, with Brahmā and with Pajāpati seek a monk who is thus liberated in mind, they do not find [anything of which they could say], “The tathāgata’s consciousness is dependent on this.” Why is that? A tathāgata, I say, is untraceable even here and now.
All the best,
Geoff
ditoretrofuturist wrote:Thanks for an enjoyable and challenging discussion.
Thag 1.20. Ajita - I do not fear death; nor do I long for life. I’ll lay down this body, aware and mindful.
- tiltbillings
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Re: Do arahants discard vipaka/suffering?
Mere designation? How does this or that happen? Ah, don't worry about it; it is mere designation; nothing to see here; move it along.Ñāṇa wrote:What bare mechanics? Phenomenological description? That's mere designation. Some of this issue has been touched upon here. In short:tiltbillings wrote:Why for the arahant with the Nibbàna element with residual clinging be any different in the bare mechanics?
Contact was also touched upon here.
- Sense-objects are therefore signs which have become significant in themselves owing to our ignorance that their significance depends on the psychological mainsprings of lust, hatred and delusion. This, in other words, is a result of reasoning from the wrong end (ayoniso manasikāra) which leads both the philosopher and the scientist alike into a topsy-turvydom of endless theorising.
All the best,
Geoff
Well, it may be mere designation, but it is still something that can be talked about. Or at least the Buddha seemed to think so, otherwise we would not have the such designation as khandhas and the "all" put forth by the Buddha as ways of talking about such stuff, even if it is mere designation.
>> 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