As I've already mentioned to Dukkhanirodha, "present moment awareness" is viññāṇa. Specifically, the five sensory consciousnesses. It isn't sati. Sati functions to direct awareness away from the five strands of sensual pleasure and place, develop, & maintain awareness within the domain of any one of the four satipaṭṭhānas.tiltbillings wrote:He could have and should have offered a great deal more detail, but I also think he is quite correct in this:
Understanding sati in this way facilitates relating it to the context
of satipatthana, where it is not concerned with recalling past events,
but functions as awareness of the present moment.18 In the context
of satipatthana meditation, it is due to the presence of sati that one is
able to remember what is otherwise only too easily forgotten: the
present moment.
Objection to the Views of Venerable Analayo
Re: Objection to the Views of Venerable Analayo
Re: Objection to the Views of Venerable Analayo
You've actively participated in numerous threads dealing with the subject, often directly responding to the posts in question. In point of fact, just in the past few weeks I deleted a post which you objected to, which pertained to this issue in the context of the two truths theory.tiltbillings wrote:That is nice, but I do not read everyone's posts.Ñāṇa wrote:I've posted dozens of replies here on DW dealing with this specific issue.
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Re: Objection to the Views of Venerable Analayo
Good grief.Ñāṇa wrote:That is nice, but I do not read everyone's posts.tiltbillings wrote:Ñāṇa wrote:I've posted dozens of replies here on DW dealing with this specific issue.You've actively participated in numerous threads dealing with the subject, often directly responding to the posts in question. In point of fact, just in the past few weeks I deleted a post which you objected to, which pertained to this issue in the context of the two truths theory.
>> 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: Objection to the Views of Venerable Analayo
That is assuming that these terms have set in concrete, are not multi-valent in meaning depending upon context, and have no non-overlapping uses/meanings with other words, but then that would really describe Pali as it is used in the suttas. So far, I have not seen anything in this thread or the related threads that comes close to laying waste to Ven Analayo's position.Ñāṇa wrote:As I've already mentioned to Dukkhanirodha, "present moment awareness" is viññāṇa. Specifically, the five sensory consciousnesses. It isn't sati. Sati functions to direct awareness away from the five strands of sensual pleasure and place, develop, & maintain awareness within the domain of any one of the four satipaṭṭhānas.tiltbillings wrote:He could have and should have offered a great deal more detail, but I also think he is quite correct in this:
Understanding sati in this way facilitates relating it to the context
of satipatthana, where it is not concerned with recalling past events,
but functions as awareness of the present moment.18 In the context
of satipatthana meditation, it is due to the presence of sati that one is
able to remember what is otherwise only too easily forgotten: the
present moment.
>> 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: Objection to the Views of Venerable Analayo
No it isn't. No such assumption was made. I was very specific in what I was criticizing.tiltbillings wrote:That is assuming that these terms have set in concrete
"Laying waste"?...There's no need to "lay waste" to anything. Let's get real -- you are always ready to attack anything which questions the dubious assumptions of Burmese vipassanā. Assumptions which are old and boring and better set aside when writing a doctoral dissertation in 2002.tiltbillings wrote:So far, I have not seen anything in this thread or the related threads that comes close to laying waste to Ven Analayo's position.
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Re: Objection to the Views of Venerable Analayo
He said, laying waste (or trying to), to Burmese vipassana. The dubious assumptions were certainly put forth by learned doctors of the Theravada. They certainly are open to criticism. What this -- better set aside when writing a doctoral dissertation in 2002 -- damdifino. Until you explain it, it is cryptic stuff that says nothing.Ñāṇa wrote:"Laying waste"?...There's no need to "lay waste" to anything. Let's get real -- you are always ready to attack anything which questions the dubious assumptions of Burmese vipassanā. Assumptions which are old and boring and better set aside when writing a doctoral dissertation in 2002.tiltbillings wrote:So far, I have not seen anything in this thread or the related threads that comes close to laying waste to Ven Analayo's position.
As for attacking "anything which questions the dubious assumptions of Burmese vipassanā," I have yet to see anything here that yet successfully questions the supposed dubious assumptions of Burmese vipassana. I see a lot of oppositional pontificating about it, I see somethings that are quite good and interesting in opposition, but I have yet to see anything definative that would change my view about things. I think, in general, these Burmese vipassana guys got it right.
I do not push Burmese vipassana, but I will defend it.
>> 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: Objection to the Views of Venerable Analayo
Anālayo's book is based on his doctoral dissertation.tiltbillings wrote:What this -- better set aside when writing a doctoral dissertation in 2002 -- damdifino. Until you explain it, it is cryptic stuff that says nothing.
That's fine. And those of us who are quite unconcerned with the apologetics of Burmese vipassanā will continue to post here on DW in the midst of your protests and complaints.tiltbillings wrote:I do not push Burmese vipassana, but I will defend it.
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Re: Objection to the Views of Venerable Analayo
And it is a good one.Ñāṇa wrote:Anālayo's book is based on his doctoral dissertation.tiltbillings wrote:What this -- better set aside when writing a doctoral dissertation in 2002 -- damdifino. Until you explain it, it is cryptic stuff that says nothing.
You seem to be implying that apologetics is not a good thing, but like anything it depends. As far as my protest and complaints go, they certainly are a valid response to the those who are, to use your word, unconcerned about accurately portraying the Burmese vipassana traditions.That's fine. And those of us who are quite unconcerned with the apologetics of Burmese vipassanā will continue to post here on DW in the midst of your protests and complaints.tiltbillings wrote:I do not push Burmese vipassana, but I will defend it.
>> 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: Objection to the Views of Venerable Analayo
I admit that I have mistaken, in that the talks were prepared in English.Dukkhanirodha wrote:All sixteen talks had been prepared in English, and then read in English by the Sayadaw
So I am afraid you are forced to admit that it happens that you are wrong
Nevertheless, the usage of the term 'mindfulness' is strongly dictated by the Western Buddhist traditions. Very few people dared to use different term for 'sati'. So the usage of the term 'mindfulness' proves very little.
I would appreciate if you would provide the definition of 'sati' by Ven. Pa Auk Sayadaw and S N Goenka.and that your views are in contradiction with those of at least two of the greatest meditation teachers we have today: Pa Auk Sayadaw and SN Goenka (for the latter I can easily provide the proof).
Indeed the arising of the nimitta comes after a certain amount of practice. At first 'sati' is established on the breath through other means.I also bring under your attention that you have still not provided a satisfactory response to the contextual analysis I proposed.
This answer looks very much like an attempt to drown the fish. I provide you with a very clear context and a very clear remark and you answer with an obscure formula in Pali taken from the commentary, without proper English translation, to which you ascribe a very profound meaning.
This is no satisfactory answer and is also irrelevant, be it only because the arising of the nimitta comes after a certain amount of practice, whereas the above mentioned formula explains how to set up oneself to begin the practice.
I consider my answer highly relevant and reliable, since it comes from the Theravada tradition itself. If you will provide a precise explanation of this passage from the suttas themselves, I will appreciate it.
Re: Objection to the Views of Venerable Analayo
Hello Dmytro,
S.N. Goenka talking about Sati:
http://books.google.com.au/books?id=7IN ... ti&f=false" onclick="window.open(this.href);return false;
with metta
Chris
S.N. Goenka talking about Sati:
http://books.google.com.au/books?id=7IN ... ti&f=false" onclick="window.open(this.href);return false;
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 ---
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Re: Objection to the Views of Venerable Analayo
Greetings,
Metta,
Retro.
tiltbillings wrote:So, where in all of this are we free of conceptual structuring, papañca?
Ñāṇa wrote:When we stop buying into what Ñāṇananda has referred to as the "relentless tyranny of the empirical consciousness." That is, the "myth of the given."
tiltbillings wrote:That does not answer the question in its context.
Yes - it sure does - very much so.Ñāṇa wrote:Sure it does.
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: Objection to the Views of Venerable Analayo
Ven. Analayo writes that in the context of Satipatthana, 'sati' isn't related to memory, but means instead "present moment awareness", "bare attention", etc.tiltbillings wrote:And how is that different from what Ven Analayo has put forth?Sati (remembrance) means either recollection of past events, or remembrance in the present. In the context of Satipatthana, it's remembrance in the present.
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Re: Objection to the Views of Venerable Analayo
Okay, then what is the "relentless tyranny of the empirical consciousness?" And this -- 'That is, the "myth of the given"' -- means what? While these expressions may mean something to you two, they very may not mean anything to others reading this, which is to say, then, the response does not answer the question in the context it was asked.retrofuturist wrote:Greetings,
tiltbillings wrote:So, where in all of this are we free of conceptual structuring, papañca?Ñāṇa wrote:When we stop buying into what Ñāṇananda has referred to as the "relentless tyranny of the empirical consciousness." That is, the "myth of the given."tiltbillings wrote:That does not answer the question in its context.Yes - it sure does - very much so.Ñāṇa wrote:Sure it does.
>> 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
- Posts: 23046
- Joined: Wed Dec 31, 2008 9:25 am
Re: Objection to the Views of Venerable Analayo
Does not answer my question, nor does it help when you take what Ven Analayo has to say out of its full context.Dmytro wrote:Ven. Analayo writes that in the context of Satipatthana, 'sati' isn't related to memory, but means instead "present moment awareness", "bare attention", etc.tiltbillings wrote:And how is that different from what Ven Analayo has put forth?Sati (remembrance) means either recollection of past events, or remembrance in the present. In the context of Satipatthana, it's remembrance in the present.
>> 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: Objection to the Views of Venerable Analayo
Hello Chris,
With metta, Dmytro
Thank you, that's quite interesting.cooran wrote:S.N. Goenka talking about Sati:
http://books.google.com.au/books?id=7IN ... ti&f=false" onclick="window.open(this.href);return false;
With metta, Dmytro