Dhamma Wheel

rightviewftw wrote: ↑

Wed Jun 27, 2018 4:20 pm

i think it would be wrong to say that one perceives "Roses" because it is not the same thing as saying one perceives "Red"

I think the label "Rose" is imputed, based on the perception of a particular combination of colour, shape and smell. None of this is papanca though.

SarathW wrote: ↑

Mon Jul 23, 2018 2:52 am

There is no sound without ear nor ear without sound?

If I make a sound but nothing to reflect back there won't be any sound.

Reflecting back applies principally to light, not sound ( except for people yodelling in the mountains ).

In Buddhism ear is not the physical ear. I don't agree. "Ability to hear" might be more accurate than "ear" though. I think the underlying theme here is the conditionality of experience, or dependent arising / origination. In Mahayana schools this is expressed as sunyata, the lack of independent ex...

FCIM wrote: ↑

Sun Jul 22, 2018 10:04 pm

I live quite a long way from a sangha so am trying to find an online one which I can be part of as I won't be able to personally make it to one on a regular basis. Thank-you for reading my introduction.

Which part of Ireland are you in? I have roots in Mayo.

For me the point is not to get bogged down in a thicket of philosophical views on such questions, but to realise that contact is conditional, transient and uncertain, and therefore unsatisfactory, and not to be grasped at.

retrofuturist wrote: ↑

Fri Jul 20, 2018 8:53 am

For example, if you pick up a copy of Tricycle now in 2018, it will be full of the kinds of things that have been described here in this topic as "Western".

Well, American really. It isn't the sort of thing read by English gentlemen.

My main concern is that we seem to have been having a lot of off-topic posts recently.

Interesting that similes of archers and arrows appears a number of times in the suttas: Archer : {brevity of life; heedfulness} SN 20.6; archer's apprentice {jhāna} AN 9.36. See also Arrow, Fletcher. Arrow : {dukkha} Sn 3.8; poisoned {speculative views} MN 63, {craving} MN 105, {contagiousness of ev...

rightviewftw wrote: ↑

Wed Jul 18, 2018 2:26 pm

Dinsdale wrote: ↑

Wed Jul 18, 2018 2:12 pm

Wouldn't that just mean the cessation of experience?

yes basically. it implies cessation of Nama&Rupa.

I'm still not clear what this means, practically speaking. Do you mean nothing arising at the sense bases, no sights, sounds, sensations, thoughts, etc?

SarathW wrote: ↑

Fri Jul 20, 2018 7:14 am

Is it possible to have a three aggregate only?
Is it possible to have an aggregate of Rupa, Sankahara, and Vinnana only?
Which means an aggregate without perception and feeling.

Do you mean having an experience without perception and feeling?

befriend wrote: ↑

Tue Jul 17, 2018 12:31 am

Has anyone experienced compassion fatigue?

Yep, I used to be a social worker!

befriend wrote: ↑

Tue Jul 17, 2018 12:31 am

Should I do more of the brahma viharas?

That might help, alternatively you could focus more on the first stage of metta bhavana.

rightviewftw wrote: ↑

Wed Jul 18, 2018 10:31 am

This realization can be further defined as seeing the cessation of aggregates and knowing the unmade.

Knowing the unmade I agree with, but what do you mean by "cessation of the aggregates"? Aren't the aggregates just a model of experience?

To me, when someone says something like this: Buddha, alone of all teachers and gurus, taught total and complete selfless ness', this is abusive. Wake up. :tantrum: Well, that's essentially what he is reported to have said himself. :focus: :heart: Mike So someone gets to repeat this as truth ? And,...

enlightenment is not just state of mind which is achieved via meditation, but actually transformation of your mind/personality which is free of desires and passions. I understand Buddhist enlightenment to be a permanent transformation of one's state of mind. In Theravada it is commonly described as...

( copied from another thread )

I'm still not clear how your approach to insight is substantially different from the Buddhist one. Looking at experience is certainly one way of describing satipatthana practice, for example.