Dhamma Wheel

It’s obvious that the absence of greed, hate, and delusion is something to be known by the mind. I would describe these as qualities of the mind ( citta ), bearing in mind the third frame of the Satipatthana Sutta. Though the qualities ( "symptoms" ) of something are not necessarily the thing itsel...

What then could cognize it if not manāyatana ? To propose another āyatana would be to make Nibbāna into a visible object, sound, taste, odour or tangible. To propose an agent of cognition outside the āyatanas would be to posit another "all". Though passages like this seem to suggest another ayatana...

cappuccino wrote: ↑

Fri Oct 19, 2018 8:33 pm

Mo self is still a self doctrine

Yes.

cappuccino wrote: ↑

Fri Oct 19, 2018 8:33 pm

regard everything as not self, that's OK

Regarding everything as not self is also a self-doctrine.

Bundokji wrote: ↑

Wed Oct 17, 2018 7:28 pm

The mind and body will continue to change and sense different things, but the Arahant has no identification with them.

Do you mean the Arahant is somehow separate from mind and body, from the aggregates?

“When my concentrated mind was thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, I directed it to knowledge of the recollection of past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four...

Despite its slightly misleading title, this thread is actually about the Mahāsatipaṭṭhāna Sutta. It's concerned with the thesis in Ven. Sujāto's book, History of Mindfulness , (linked to in the opening post) that in early Buddhism the objects of the fourth satipaṭṭhāna were just the hindrances and ...

dharmacorps wrote: ↑

Wed Oct 17, 2018 5:23 pm

Thanissaro Bhikkhu I believe has said that ignorance in Buddhism isn't just not having access to accurate information...

The Vipallasa Sutta comes to mind.

https://www.accesstoinsight.org/tipitak ... .than.html

https://suttacentral.net/sn56.17/en/bodhi “Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignoran...

The Actuality is the ignorance should be abandoned in the beginning and IN LINE with the Cessation of the dependent origination orders . Though it appears that DO only ceases when ignorance has fully ceased. "Now from the remainderless fading & cessation of that very ignorance comes the cessation o...

What i am trying to say is that a "changing self" is an oxymoron and it is where deception seem to happen even if we experience the world in that way. I think we are muddling up two rather different things here. One is belief/disbelief in Atman, the other is "psychological" self view, the sense of ...

Nibbana is also a label used to describe a state where there is: - No rebirth - No feelings/sensation - No forms - No perception - No fabrications - No consciousness To me, those things sound a lot like "existence", since if you cannot sense anything, you cannot perceive anything, you cannot cogniz...

Why couldn't something be there all the time, but perpetually changing? Like the weather, for example. This is called forms, and forms aren't "real". If you slap a label on something it doesn't make it real. For example, a chair is just a bunch of wood, plastic, or metal, organized in a certain way...

DooDoot wrote: ↑

Sun Oct 14, 2018 10:54 am

I would like to thank everyone for the contributions but it appears to become unsubstantiated sectarianism.

So if people don't agree with your personal interpretation, it is "unsubstantiated sectarianism"?

I sense Bhikkhu Sujato's translation is the most realistic; where as the translations of Bhikkhu Bodhi and Thanissaro sound vague or obtuse to me. For example, Bhikkhu Bodhi's translations appears to infer the feeling is terminating rather than the body is terminating. Actually Ven. Bodhi and Thani...

If it comes to an end it is not permanent. Sure. If there is movement then it must come to an end. Why couldn't something be there all the time, but perpetually changing? Like the weather, for example - the rain stops, but the weather continues. If it comes into existence, it must go out of existen...