YOU CANNOT POST. OUR WEB HOSTING COMPANY DECIDED TO MOVE THE SERVER TO ANOTHER LOCATION. IN THE MEANTIME, YOU CAN VIEW THIS VERSION WHICH DOES NOT ALLOW POSTING AND WILL NOT SAVE ANYTHING YOU DO ONCE THE OTHER SERVER GOES ONLINE.

SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta - Dhamma Wheel

SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Each week we study and discuss a different sutta or Dhamma text

Moderator: mikenz66

User avatar
mikenz66
Posts: 14947
Joined: Sat Jan 10, 2009 7:37 am
Location: New Zealand

SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby mikenz66 » Wed Oct 20, 2010 5:42 am

SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta — Assumptions/Ways of Regarding {S iii 46; CDB i 885}
The Buddha speaks on the assumptions that underlie self-view.

SN 22.47 Samanupassanaa Sutta: Ways of Regarding
translated from the Pali by Maurice O'Connell Walshe
http://www.accesstoinsight.org/tipitaka ... .wlsh.html

"Monks, those recluses and brahmans who regard the self in various ways, do so in terms of the five groups of clinging, or some of them. Which five?

"Here, monks, the uninstructed worldling... regards body as the self, the self as having body, body as being in the self, or the self as being in the body. [Similarly with 'feelings,' 'perceptions,' 'mental formations,' 'consciousness.'] So this way of regarding arises: it occurs to him to think 'I am.'[1]

"Now when it has occurred to him to think 'I am,' the five (sense-) faculties[2] come into play[3] — the faculties of eye, ear, nose, tongue and body.

"Monks, there is mind,[4] there are mind-objects,[5] there is the element of ignorance.[6] The uninstructed worldling, touched by the feeling[7] born of contact with ignorance, thinks 'I am,' 'I am this,' 'things will be,' 'things will not be,'[8] 'things will be embodied,'[9] 'things will be disembodied,' 'things will be conscious,' 'things will be unconscious,' 'things will be neither conscious-nor-unconscious.'[10]

"It is just in this way, monks, that the five (sense-) faculties persist. But here, for the well taught Ariyan disciple, ignorance is abandoned and knowledge arises.[11] With the waning of ignorance and the arising of knowledge, he does not come to think 'I am,' 'I am this,' 'things will be,' 'things will not be,' 'things will be embodied,' 'things will be disembodied,' 'things will be conscious,' 'things will be unconscious,' 'things will be neither conscious-nor-unconscious.'"

Notes

1. The too famous "discovery" of Descartes, Cogito, ergo sum ("I think, therefore I am"), comes precisely under this heading. Descartes identified himself with, in Buddhist terms, vicaara "discursive thought," which belongs to the "mental formations" group (sankhaarakkhandha). When Goethe (whom many would consider a greater thinker than Descartes) said "Gefühl ist alles" ("Feeling is everything"), it might be thought that (at that moment) he was identifying himself with the "feeling" group (vedanaakhandha). But these are sensations, physical and mental, and what Goethe meant corresponds more probably to piiti (SN 12.23, n. 4 ), which also belongs to the mental formations.

2. Indriya. The standard translation for this word is "faculty" which, though rather vague, is convenient. For the full list of the 22 Indriyas, see BD [Buddhist Dictionary (2nd ed.), by Ven. Nyaa.natiloka, Ven. Nyaa.naponika (ed.), Colombo 1972]. These first five are associated with the five (bodily) senses also recognized in the West, to which Buddhism adds mind as the sixth. See also n. 3.

3. Avakkanti hoti lit. "there is a descent" (into the womb): they are "born." The meaning is that they exert their influence. The word indriya comes from ind[r]a "lord" (cf. the god Indra) and implies "control": hence they are sometimes referred to as the "controlling faculties."

4. Atthi bhikkhave mano. Woodward badly mistranslates this as "Mind is the result," which would render hoti "comes to be," not atthi "is, exists." To say that mind is the "result" of bodily factors is certainly not the Buddhist view and smacks of modern materialistic theories. Mind, even ignorant mind, is not derived from matter. Cf. Dhp 1-2: Manopubbanagoma dhamma "Mind precedes all states." http://www.accesstoinsight.org/tipitaka ... html#dhp-1

5. Dhammaa (plural). This is one of the regular meanings of this multivalent word.

6. Avijjadhaatu, an unusual combination. Probably in the sense of the (ignorant) manodhaatu "mind-element," which "performs the function of Advertence (aavajjana) towards the object of inception of a process of sensuous consciousness" (BD, s. v. dhaatu). The reading vijjadhaatu "element of knowledge" in Feer's text must, as Woodward recognizes, be wrong here.

7. Vedayitena "by what is felt." A variant reading is cetasikena "by the mental factor." In the Abhidhamma the cetasikas are the (conventionally 50) "mental formations" comprising the sankhaarakkhandha plus the khandhas of feeling (vedanaa) and perception (saññaa), thus making a total of 52. See BD.

8. According to SA [SN commentary], these are the Eternalist and Annihilationist views (SN 12.15, nn. 58, 59 ) respectively: i.e., he believes that he will, or will not, survive after death as a continuing entity.

9. Ruupii: lit. "having a body." This and the next term refer to the lower and higher jhaanas ("absorptions") associated respectively with the "world of form" (or "fine-material world": BD) (ruupaloka) and the "formless world" (or "immaterial world": BD) (aruupaloka), and to the types of rebirth dependent on the attainment of these. See SN 40.9, n. 1. http://www.accesstoinsight.org/tipitaka ... .html#fn-1

10. Nevasaññiinaasaññii, associated with the state of "neither-perception-nor-non-perception," the very subtle state of the fourth "formless" (or "immaterial") jhaana. This can still be attained by a "worldling," as was done by Gotama's second teacher, Uddaka Ramaputta, before the Bodhisatta (SN 12.10, n. 3 ) decided to "go it alone." Uddaka had thus progressed as far as it is possible to go without "breaking through" to the path of enlightenment.

11. "Of the Arahant's path" (SA).

User avatar
mikenz66
Posts: 14947
Joined: Sat Jan 10, 2009 7:37 am
Location: New Zealand

Re: SN 22.47: Samanupassana Sutta

Postby mikenz66 » Wed Oct 20, 2010 5:58 am

SN 22.47 Samanupassana Sutta: Assumptions
translated from the Pali by Thanissaro Bhikkhu

At Savatthi. There the Blessed One said, "Monks, whatever contemplatives or priests who assume in various ways when assuming a self, all assume the five clinging-aggregates, or a certain one of them. Which five? There is the case where an uninstructed, run-of-the-mill person — who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma — assumes form (the body) to be the self, or the self as possessing form, or form as in the self, or the self as in form.

"He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling.

"He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception.

"He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications.

"He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.

"Thus, both this assumption & the understanding, 'I am,' occur to him. And so it is with reference to the understanding 'I am' that there is the appearance of the five faculties — eye, ear, nose, tongue, & body (the senses of vision, hearing, smell, taste, & touch).

"Now, there is the intellect, there are ideas (mental qualities), there is the property of ignorance. To an uninstructed run-of-the-mill person, touched by experience born of the contact of ignorance, there occur (the thoughts): 'I am,' 'I am thus,' 'I shall be,' 'I shall not be,' 'I shall be possessed of form,' 'I shall be formless,' 'I shall be percipient (conscious),' 'I shall be non-percipient,' or 'I shall be neither percipient nor non-percipient.'

"The five faculties, monks, continue as they were. And with regard to them the well-instructed disciple of the noble ones abandons ignorance and gives rise to clear knowing. Owing to the fading of ignorance and the arising of clear knowing, (the thoughts) — 'I am,' 'I am this,' 'I shall be,' 'I shall not be,' 'I shall be possessed of form,' 'I shall be formless,' 'I shall be percipient (conscious),' 'I shall be non-percipient,' and 'I shall be neither percipient nor non-percipient' — do not occur to him."

rowyourboat
Posts: 1952
Joined: Sat Jan 03, 2009 5:29 pm
Location: London, UK

Re: SN 22.47: Samanupassana Sutta

Postby rowyourboat » Wed Oct 20, 2010 4:58 pm

SN 22.89 PTS: S iii 126 CDB i 942
Khemaka Sutta: About Khemaka
translated from the Pali by
Thanissaro Bhikkhu
© 2001–2010

On one occasion many elder monks were staying at Kosambi in Ghosita's Park. And at that time Ven. Khemaka was staying at the Jujube Tree Park, diseased, in pain, severely ill. Then in the late afternoon the elder monks left their seclusion and addressed Ven. Dasaka, [saying,] "Come, friend Dasaka. Go to the monk Khemaka and on arrival say to him, 'The elders, friend Khemaka, say to you, "We hope you are getting better, friend. We hope you are comfortable. We hope that your pains are lessening and not increasing. We hope that there are signs of their lessening, and not of their increasing."'"

Replying, "As you say, friends," to the elder monks, Ven. Dasaka went to Ven. Khemaka and on arrival said to him: "The elders, friend Khemaka, say to you, 'We hope you are getting better, friend. We hope you are comfortable. We hope that your pains are lessening and not increasing. We hope that there are signs of their lessening, and not of their increasing.'"

"I am not getting better, my friend. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening."

Then Ven. Dasaka went to the elder monks and, on arrival, said to them, "The monk Khemaka has said to me, 'I am not getting better, my friend. I am not comfortable. My extreme pains are increasing, not lessening. There are signs of their increasing, and not of their lessening.'"

"Come, friend Dasaka. Go to the monk Khemaka and on arrival say to him, 'The elders, friend Khemaka, say to you, "Concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate: Do you assume anything with regard to these five clinging-aggregates to be self or belonging to self?"'"

Replying, "As you say, friends," to the elder monks, Ven. Dasaka went to Ven. Khemaka and on arrival said to him, "The elders, friend Khemaka, say to you, 'Concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate, feeling as a clinging-aggregate, perception as a clinging-aggregate, fabrications as a clinging-aggregate, consciousness as a clinging-aggregate: Do you assume anything with regard to these five clinging-aggregates to be self or belonging to self?'"

"Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self."

Then Ven. Dasaka went to the elder monks and, on arrival, said to them, "The monk Khemaka has said to me, 'Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self.'"

"Come, friend Dasaka. Go to the monk Khemaka and on arrival say to him, 'The elders, friend Khemaka, say to you, "Concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate: If, with regard to these five clinging-aggregates, Ven. Khemaka assumes nothing to be self or belonging to self, then Ven. Khemaka is an arahant, devoid of fermentations."'"

Replying, "As you say, friends," to the elder monks, Ven. Dasaka went to Ven. Khemaka and on arrival said to him, "The elders, friend Khemaka, say to you, 'Concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate: If, with regard to these five clinging-aggregates, Ven. Khemaka assumes nothing to be self or belonging to self, then Ven. Khemaka is an arahant, devoid of fermentations.'"

"Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self, and yet I am not an arahant. With regard to these five clinging-aggregates, 'I am' has not been overcome, although I don't assume that 'I am this.'"

Then Ven. Dasaka went to the elder monks and, on arrival, said to them, "The monk Khemaka has said to me, 'Friend, concerning these five clinging-aggregates described by the Blessed One — i.e., form as a clinging-aggregate... feeling... perception... fabrications... consciousness as a clinging-aggregate: With regard to these five clinging-aggregates, there is nothing I assume to be self or belonging to self, and yet I am not an arahant. With regard to these five clinging-aggregates, "I am" has not been overcome, although I don't assume that "I am this."'"

"Come, friend Dasaka. Go to the monk Khemaka and on arrival say to him, 'The elders, friend Khemaka, say to you, "Friend Khemaka, this 'I am' of which you speak: what do you say 'I am'? Do you say, 'I am form,' or do you say, 'I am something other than form'? Do you say, 'I am feeling... perception... fabrications... consciousness,' or do you say, 'I am something other than consciousness'? This 'I am' of which you speak: what do you say 'I am'?"'"

Replying, "As you say, friends," to the elder monks, Ven. Dasaka went to Ven. Khemaka and on arrival said to him, "The elders, friend Khemaka, say to you, 'Friend Khemaka, this "I am" of which you speak: what do you say "I am"? Do you say, "I am form," or do you say, "I am something other than form"? Do you say, "I am feeling... perception... fabrications... consciousness," or do you say, "I am something other than consciousness"'? This "I am" of which you speak: what do you say "I am"?'"

"Enough, friend Dasaka. What is accomplished by this running back & forth? Fetch me my staff. I will go to the elder monks myself."

Then Ven. Khemaka, leaning on his staff, went to the elder monks and, on arrival, exchanged courteous greetings with them. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, the elder monks said to him, "Friend Khemaka, this 'I am' of which you speak: what do you say 'I am'? Do you say, 'I am form,' or do you say, 'I am something other than form'? Do you say, 'I am feeling... perception... fabrications... consciousness,' or do you say, 'I am something other than consciousness''? This 'I am' of which you speak: what do you say 'I am'?"

"Friends, it's not that I say 'I am form,' nor do I say 'I am something other than form.' It's not that I say, 'I am feeling... perception... fabrications... consciousness,' nor do I say, 'I am something other than consciousness.' With regard to these five clinging-aggregates, 'I am' has not been overcome, although I don't assume that 'I am this.'

"It's just like the scent of a blue, red, or white lotus: If someone were to call it the scent of a petal or the scent of the color or the scent of a filament, would he be speaking correctly?"

"No, friend."

"Then how would he describe it if he were describing it correctly?"

"As the scent of the flower: That's how he would describe it if he were describing it correctly."

"In the same way, friends, it's not that I say 'I am form,' nor do I say 'I am other than form.' It's not that I say, 'I am feeling... perception... fabrications... consciousness,' nor do I say, 'I am something other than consciousness.' With regard to these five clinging-aggregates, 'I am' has not been overcome, although I don't assume that 'I am this.'

"Friends, even though a noble disciple has abandoned the five lower fetters, he still has with regard to the five clinging-aggregates a lingering residual 'I am' conceit, an 'I am' desire, an 'I am' obsession. But at a later time he keeps focusing on the phenomena of arising & passing away with regard to the five clinging-aggregates: 'Such is form, such its origin, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origin, such its disappearance.' As he keeps focusing on the arising & passing away of these five clinging-aggregates, the lingering residual 'I am' conceit, 'I am' desire, 'I am' obsession is fully obliterated.

"Just like a cloth, dirty & stained: Its owners give it over to a washerman, who scrubs it with salt earth or lye or cow-dung and then rinses it in clear water. Now even though the cloth is clean & spotless, it still has a lingering residual scent of salt earth or lye or cow-dung. The washerman gives it to the owners, the owners put it away in a scent-infused wicker hamper, and its lingering residual scent of salt earth, lye, or cow-dung is fully obliterated.

"In the same way, friends, even though a noble disciple has abandoned the five lower fetters, he still has with regard to the five clinging-aggregates a lingering residual 'I am' conceit, an 'I am' desire, an 'I am' obsession. But at a later time he keeps focusing on the phenomena of arising & passing away with regard to the five clinging-aggregates: 'Such is form, such its origin, such its disappearance. Such is feeling... Such is perception... Such are fabrications... Such is consciousness, such its origin, such its disappearance.' As he keeps focusing on the arising & passing away of these five clinging-aggregates, the lingering residual 'I am' conceit, 'I am' desire, 'I am' obsession is fully obliterated."

When this was said, the elder monks said to Ven. Khemaka, "We didn't cross-examine Ven. Khemaka with the purpose of troubling him, just that [we thought] Ven. Khemaka is capable of declaring the Blessed One's message, teaching it, describing it, setting it forth, revealing it, explaining it, making it plain — just as he has in fact declared it, taught it, described it, set it forth, revealed it, explained it, made it plain."

That is what Ven. Khemaka said. Gratified, the elder monks delighted in his words. And while this explanation was being given, the minds of sixty-some monks, through no clinging, were fully released from fermentations — as was Ven. Khemaka's.
With Metta

Karuna
Mudita
& Upekkha

User avatar
mikenz66
Posts: 14947
Joined: Sat Jan 10, 2009 7:37 am
Location: New Zealand

Re: SN 22.47: Samanupassana Sutta

Postby mikenz66 » Wed Oct 20, 2010 7:24 pm


User avatar
mikenz66
Posts: 14947
Joined: Sat Jan 10, 2009 7:37 am
Location: New Zealand

Re: SN 22.47: Samanupassana Sutta

Postby mikenz66 » Thu Oct 21, 2010 10:00 am

Notes from Bhikkhu Bodhi and Commentary (Spk).


"Thus this way of regarding things and [the notion] 'I am' have not vanished in him."

Spk explains: " this way of regarding things" as regading with views (ditthisamanupassana) and "the notion 'I am'" as the "triple proliferation" (panpancapattaya) of craving, conceit, and views. The two differ in that "regarding" is a conceptually formulated view, the notion "I am" a subtler manifestation of ignorance expressive of desire and conceit; see the important discussion at SN22.89 [copied above]. The view of self is eliminated by the path of stream entry; the notion "I am" is fully eradicated only by the path of arahantship.


"As 'I am' has not vanished, there takes place a descent of the five faculties --- of the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty."

I take this terse sentence to be describing the rebirth process contingent on the persistence of the delusion of personal selfhood. Elsewhere "descent" (avakkanti) --- of conciousness, or of name-and-form indicates the commencement of a new existence (as at SN12:39, SN12:58, SN12:59).
Spk: When there is this group of defilements , there is the production of the five faculties conditioned by defilements and kamma.


"When the uninstructed worldling is contacted by a feeling born of ignorance-contact, 'I am' occurs to him; 'I am this' occurs to him; 'I will be' and 'I will not be', and 'I will consist of form' and 'I will be formless', and 'I will be percipient' and 'I will be nonpercipient' and 'I will be neither percipient nor nonpercipient' --- these occur to him."

I interpret this whole passage as a demonstration of how the new kammically active phase of existence commences through the renewal of conceiving in terms of the notion "I am" and speculative views of selfhood. Spk identifies "mind" (mano) with the kamma-mind (kammamano) and "mental phenomena" (dhamma) with its objects, or the former as teh bhavanga and adverting conciousness. Ignorance-contact (avijjasamphassa) is the contact associated with ignorance (avijjasampayuttaphassa).

Ignorance is the most fundamental condition underlying this process, and when this is activated by feeling it gives rise to the notion "I am" (a manifestation of craving and conceit). The idea "I am this" arises subsequently, when the vacuous "I" is given content by being identified with one or other of the five aggregates. Finally, full eternalist and annihilationist views originate when the imagined self is held either to survive death, or to undergo destruction at death. This passage thus presents us with an alternative version of dependent origination, where the "way of regarding things" and the notion "I am" belong to the causally active side of the past existence; the five faculties to the resultant side of the present existence; and the recurrence of the notion "I am" to the causal side of the present existence. This will in turn generate renewed existence in the future.

User avatar
mikenz66
Posts: 14947
Joined: Sat Jan 10, 2009 7:37 am
Location: New Zealand

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby mikenz66 » Sat Oct 23, 2010 7:00 am


rowyourboat
Posts: 1952
Joined: Sat Jan 03, 2009 5:29 pm
Location: London, UK

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby rowyourboat » Sat Oct 23, 2010 3:39 pm

Thanks Mike

I think it is well worthwhile penetrating this thing called 'I' in terms of views. Reading more around this helps. So thank you for the posts.

with metta

RYB
With Metta

Karuna
Mudita
& Upekkha

User avatar
Sobeh
Posts: 329
Joined: Tue Mar 16, 2010 3:35 am
Location: Salt Lake City, UT, US
Contact:

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby Sobeh » Sat Oct 23, 2010 6:46 pm

Having the Sutta describe a descent of the five sense faculties bothered me at first because the passage wasn't "six sense faculties", as elsewhere. In trying to tease out why the Buddha left the mind faculty aside until the next sentence, I found another passage in the Samyutta Nikaya that reflects this method of explanation:

SN 48.42 The Brahmin Unnabha:
..."Brahmin, these five faculties have different domains, different resorts; they do not experience each others' resort and domain. What five? The eye... ear... nose... tongue... body faculty. Now, brahmin, these five faculties have different domains, different resorts, not experiencing each others' resort and domain - they take recourse in the mind, and the mind experiences their resort and domain."

So the conceit "I am" means taking (one of) the five aggregates as self, whereupon there is a descent of the five faculties. Because of ignorance in the beginning, the mind (taking part of the five resorts available plus its own) experiences ignorance-contact with those faculties' domains. Here is a preliminary correlation:

avijja --> sankhara --> vinnana --> namarupa --> six sense bases --> phassa --> vedana --> tanha
"atta" --> pancuppadanakhanda --> "descent of the five faculties" --> "ignorance-contact" --> "feeling born thereof" --> "self-view occurs to him"

It seems possible to read "descent" as a placeholder referring to the vortex of vinnana-namarupa, otherwise known as samsara.

Papanca?

User avatar
mikenz66
Posts: 14947
Joined: Sat Jan 10, 2009 7:37 am
Location: New Zealand

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby mikenz66 » Sat Oct 23, 2010 7:14 pm


User avatar
Sobeh
Posts: 329
Joined: Tue Mar 16, 2010 3:35 am
Location: Salt Lake City, UT, US
Contact:

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby Sobeh » Sat Oct 23, 2010 7:47 pm


Individual
Posts: 1970
Joined: Mon Jan 12, 2009 2:19 am

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby Individual » Sat Oct 23, 2010 9:02 pm

The best things in life aren't things.


User avatar
retrofuturist
Site Admin
Posts: 17855
Joined: Tue Dec 30, 2008 9:52 pm
Location: Melbourne, Australia

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby retrofuturist » Sat Oct 23, 2010 10:17 pm

"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"To argue with a person who has renounced the use of reason is like administering medicine to the dead" - Thomas Paine

Individual
Posts: 1970
Joined: Mon Jan 12, 2009 2:19 am

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby Individual » Sat Oct 23, 2010 10:45 pm

The best things in life aren't things.


User avatar
mikenz66
Posts: 14947
Joined: Sat Jan 10, 2009 7:37 am
Location: New Zealand

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby mikenz66 » Sun Oct 24, 2010 3:35 am


Individual
Posts: 1970
Joined: Mon Jan 12, 2009 2:19 am

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby Individual » Sun Oct 24, 2010 4:11 pm

The best things in life aren't things.


User avatar
mikenz66
Posts: 14947
Joined: Sat Jan 10, 2009 7:37 am
Location: New Zealand

Re: SN 22.47: Samanupassana Sutta/Samanupassanaa Sutta

Postby mikenz66 » Sun Oct 24, 2010 6:35 pm



Return to “Study Group”

Who is online

Users browsing this forum: No registered users and 4 guests

Google Saffron, Theravada Search Engine