Yes, I agree with you that we have a toolbox that can develop insight into the limitation of the toolbox. This would be the beginning of disenchantment that leads to dispassion and letting go. The toolbox is satipatthana, in Buddhism, or introspective attention understood in the proper way, not concentration or breath meditation. Those are strategies that don't allow real vipassana which changes the quality of your thinking. All the volitional activities begin to wither because they are useless and ill conceived. Dispassion is a factor that seems like a necessary condition for further letting go. Dispassion and letting go includes the disinterest in teachings and all becomings as these are also conditioned dhammas. No attachments. It's no wonder Jesus said it was easier for a camel to pass through the eye of a needle than for a 'rich' man to enter the kingdom of heaven. Rich also means full of knowledge.Dinsdale wrote: ↑Wed Jan 17, 2018 11:07 amI find this a puzzling comment, since the suttas clearly provide a "toolbox", including satipatthana and vipassana, developing insight into the 3 marks, etc. And in the suttas it is insight which leads to dispassion and letting go.Saengnapha wrote: ↑Wed Jan 17, 2018 8:14 am Why? Because there is nothing within our toolbox that can rectify this. To me, this is the beginning of disenchantment, dispassion, and the letting go of volitional activity like 'will', trying to understand, and seeking in general.
I agree that we cannot think ourselves out of ignorance, but that is a separate matter.
Nāmarūpa - Named Form?
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Re: Nāmarūpa - Named Form?
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Re: Nāmarūpa - Named Form?
Is this something that is your experience or is it something that 'sounded' true that you've read?. If seeing is elimination, nibbana would be at hand, currently. There is a big difference between living this and thinking about this, as you know. I don't think seeing is a tool. I think it is a hope, another mental activity that wants to change your current 'state' of attachment, becoming. According to the teachings, disenchantment is the necessary condition for dispassion. Disenchantment is about no longer believing in your own power, will, desire, that it is somehow going to give you true sight, and bring the taste of eternal peace. All of that has to stop, methinks. It is a real surrendering.James Tan wrote: ↑Wed Jan 17, 2018 9:38 am You are not required to rectify it because that it is something false , seeing itself is rectification . Seeing itself is elimination . It is two fold , first there is a will , once the motor is on you are on autopilot . You don't need other tool . The process of un-conditioning may take you quite some time .
Or you can call it non doing .
My biggest problem with Theravada teachings is that it doesn't really address this 'giving up' properly. It is an intellectual path that appeals more to the scholarly, the analytical, the model-makers. The focus on meditation seems 'forced'. The Buddha entered the state of nirodha samapatti. This was a complete giving up of existence, what we all call 'our life'. His understanding of paticca samupadda was a revelation to him, with giving up as condition. He didn't understand DO before he gave up and this is why these conversations that appear as this thread and many others don't conclusively answer any of our questions. We are nowhere near ready to give up because we want those answers and we think it is within our power to get them. This is the great deception we give ourselves. Sorry to ramble, James. None of this is a personal criticism of you and hope you don't take as such.
Re: Nāmarūpa - Named Form?
So , we all live in deception , unfortunately ,Saengnapha wrote: ↑Wed Jan 17, 2018 4:10 pmIs this something that is your experience or is it something that 'sounded' true that you've read?. If seeing is elimination, nibbana would be at hand, currently. There is a big difference between living this and thinking about this, as you know. I don't think seeing is a tool. I think it is a hope, another mental activity that wants to change your current 'state' of attachment, becoming. According to the teachings, disenchantment is the necessary condition for dispassion. Disenchantment is about no longer believing in your own power, will, desire, that it is somehow going to give you true sight, and bring the taste of eternal peace. All of that has to stop, methinks. It is a real surrendering.James Tan wrote: ↑Wed Jan 17, 2018 9:38 am You are not required to rectify it because that it is something false , seeing itself is rectification . Seeing itself is elimination . It is two fold , first there is a will , once the motor is on you are on autopilot . You don't need other tool . The process of un-conditioning may take you quite some time .
Or you can call it non doing .
My biggest problem with Theravada teachings is that it doesn't really address this 'giving up' properly. It is an intellectual path that appeals more to the scholarly, the analytical, the model-makers. The focus on meditation seems 'forced'. The Buddha entered the state of nirodha samapatti. This was a complete giving up of existence, what we all call 'our life'. His understanding of paticca samupadda was a revelation to him, with giving up as condition. He didn't understand DO before he gave up and this is why these conversations that appear as this thread and many others don't conclusively answer any of our questions. We are nowhere near ready to give up because we want those answers and we think it is within our power to get them. This is the great deception we give ourselves. Sorry to ramble, James. None of this is a personal criticism of you and hope you don't take as such.
It seems that no one here is enlightened , what do you reckon to do then ?
Ps . Afaik , many things in Theravada teachings were corrupted , enlightenment need not attain nirodha samapatti , the N8FP didn't include it .
Many scholars also can't give their head to any definite answer most of the time .
Last edited by sentinel on Wed Jan 17, 2018 4:36 pm, edited 1 time in total.
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Re: Nāmarūpa - Named Form?
Do? lol. I thought that was what my post was all about! You have to come to the point where doing is no longer the point.James Tan wrote: ↑Wed Jan 17, 2018 4:20 pmSo , we all live in deception ,Saengnapha wrote: ↑Wed Jan 17, 2018 4:10 pmIs this something that is your experience or is it something that 'sounded' true that you've read?. If seeing is elimination, nibbana would be at hand, currently. There is a big difference between living this and thinking about this, as you know. I don't think seeing is a tool. I think it is a hope, another mental activity that wants to change your current 'state' of attachment, becoming. According to the teachings, disenchantment is the necessary condition for dispassion. Disenchantment is about no longer believing in your own power, will, desire, that it is somehow going to give you true sight, and bring the taste of eternal peace. All of that has to stop, methinks. It is a real surrendering.James Tan wrote: ↑Wed Jan 17, 2018 9:38 am You are not required to rectify it because that it is something false , seeing itself is rectification . Seeing itself is elimination . It is two fold , first there is a will , once the motor is on you are on autopilot . You don't need other tool . The process of un-conditioning may take you quite some time .
Or you can call it non doing .
My biggest problem with Theravada teachings is that it doesn't really address this 'giving up' properly. It is an intellectual path that appeals more to the scholarly, the analytical, the model-makers. The focus on meditation seems 'forced'. The Buddha entered the state of nirodha samapatti. This was a complete giving up of existence, what we all call 'our life'. His understanding of paticca samupadda was a revelation to him, with giving up as condition. He didn't understand DO before he gave up and this is why these conversations that appear as this thread and many others don't conclusively answer any of our questions. We are nowhere near ready to give up because we want those answers and we think it is within our power to get them. This is the great deception we give ourselves. Sorry to ramble, James. None of this is a personal criticism of you and hope you don't take as such.
It seems that no one here is enlightened , what do you reckon to do then ?
Re: Nāmarūpa - Named Form?
Oh , you have come to the point , finally .Saengnapha wrote: ↑Wed Jan 17, 2018 4:28 pmDo? lol. I thought that was what my post was all about! You have to come to the point where doing is no longer the point.James Tan wrote: ↑Wed Jan 17, 2018 4:20 pmSo , we all live in deception ,Saengnapha wrote: ↑Wed Jan 17, 2018 4:10 pm
Is this something that is your experience or is it something that 'sounded' true that you've read?. If seeing is elimination, nibbana would be at hand, currently. There is a big difference between living this and thinking about this, as you know. I don't think seeing is a tool. I think it is a hope, another mental activity that wants to change your current 'state' of attachment, becoming. According to the teachings, disenchantment is the necessary condition for dispassion. Disenchantment is about no longer believing in your own power, will, desire, that it is somehow going to give you true sight, and bring the taste of eternal peace. All of that has to stop, methinks. It is a real surrendering.
My biggest problem with Theravada teachings is that it doesn't really address this 'giving up' properly. It is an intellectual path that appeals more to the scholarly, the analytical, the model-makers. The focus on meditation seems 'forced'. The Buddha entered the state of nirodha samapatti. This was a complete giving up of existence, what we all call 'our life'. His understanding of paticca samupadda was a revelation to him, with giving up as condition. He didn't understand DO before he gave up and this is why these conversations that appear as this thread and many others don't conclusively answer any of our questions. We are nowhere near ready to give up because we want those answers and we think it is within our power to get them. This is the great deception we give ourselves. Sorry to ramble, James. None of this is a personal criticism of you and hope you don't take as such.
It seems that no one here is enlightened , what do you reckon to do then ?
Re: Nāmarūpa - Named Form?
In case anyone is interested , according to reverse order of DO sequence , we have to eliminate ignorant(darkness) first , then follows by sankhara(volitional activities) , and so on .
At the links of craving follows by clinging and then becoming , this part is a much later sequence comparing to ignorant and volitional activities .
Therefore , one can see , why after eliminating darkness , one already has the "dhamma eyes" , there after , one can "sees" clearly , seeing therefore is part of eliminating the further fetters , then continuing to abandon the volitional activities , further more after this is follows by the turn to severe the "attachment"(clinging) . This is in line with Buddha's teachings .
To end birth therefore ending death is still quite some distance .
At the links of craving follows by clinging and then becoming , this part is a much later sequence comparing to ignorant and volitional activities .
Therefore , one can see , why after eliminating darkness , one already has the "dhamma eyes" , there after , one can "sees" clearly , seeing therefore is part of eliminating the further fetters , then continuing to abandon the volitional activities , further more after this is follows by the turn to severe the "attachment"(clinging) . This is in line with Buddha's teachings .
To end birth therefore ending death is still quite some distance .
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Re: Nāmarūpa - Named Form?
The Buddha's actual experience was first nirodha samapatti, then the revelation of how DO creates the world, things, and personalizes it. When you end birth, death is simultaneously eliminated. There is not one without the other. You can't think this out as you are attempting. You can try to, but, well...lolJames Tan wrote: ↑Thu Jan 18, 2018 12:15 pm In case anyone is interested , according to reverse order of DO sequence , we have to eliminate ignorant(darkness) first , then follows by sankhara(volitional activities) , and so on .
At the links of craving follows by clinging and then becoming , this part is a much later sequence comparing to ignorant and volitional activities .
Therefore , one can see , why after eliminating darkness , one already has the "dhamma eyes" , there after , one can "sees" clearly , seeing therefore is part of eliminating the further fetters , then continuing to abandon the volitional activities , further more after this is follows by the turn to severe the "attachment"(clinging) . This is in line with Buddha's teachings .
To end birth therefore ending death is still quite some distance .
U.G. describes nirodha samapatti as the event that he calls 'calamity'. After this, you begin to see things as they are without the veil of ignorance. It is a transcendental event. It is not like having a samadhi experience.
Re: Nāmarūpa - Named Form?
How do you know what UG said is correct? You seem to have too much faith in himSaengnapha wrote: ↑Thu Jan 18, 2018 12:38 pm
The Buddha's actual experience was first nirodha samapatti, then the revelation of how DO creates the world, things, and personalizes it. When you end birth, death is simultaneously eliminated. There is not one without the other. You can't think this out as you are attempting. You can try to, but, well...lol
U.G. describes nirodha samapatti as the event that he calls 'calamity'. After this, you begin to see things as they are without the veil of ignorance. It is a transcendental event. It is not like having a samadhi experience.
And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"
This was the last word of the Tathagata.
This was the last word of the Tathagata.
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Re: Nāmarūpa - Named Form?
How do you know what the Buddha said was correct? I had the advantage of knowing U.G. personally, questioning him, arguing with him, seeing him in all kinds of situations for many years. I never saw a moment of anything that left a doubt in his authenticity. He never waivered. What is extraordinary to me is that so many so called 'Buddhists' can't see it because he is not a Buddhist!Bundokji wrote: ↑Thu Jan 18, 2018 12:49 pmHow do you know what UG said is correct? You seem to have too much faith in himSaengnapha wrote: ↑Thu Jan 18, 2018 12:38 pm
The Buddha's actual experience was first nirodha samapatti, then the revelation of how DO creates the world, things, and personalizes it. When you end birth, death is simultaneously eliminated. There is not one without the other. You can't think this out as you are attempting. You can try to, but, well...lol
U.G. describes nirodha samapatti as the event that he calls 'calamity'. After this, you begin to see things as they are without the veil of ignorance. It is a transcendental event. It is not like having a samadhi experience.
Re: Nāmarūpa - Named Form?
It might be an advantage not to know someone personally so you don't fall under their spell. What i can assure you is that following the Buddha's teachings reduced my suffering and that the Buddhist path is worth taking regardless if it produces a complete elimination of suffering, it simply is the best way to live life, guided by morality, wisdom and mindfulness.Saengnapha wrote: ↑Thu Jan 18, 2018 1:04 pm How do you know what the Buddha said was correct? I had the advantage of knowing U.G. personally, questioning him, arguing with him, seeing him in all kinds of situations for many years. I never saw a moment of anything that left a doubt in his authenticity. He never waivered. What is extraordinary to me is that so many so called 'Buddhists' can't see it because he is not a Buddhist!
In contrast, UG, by his words, has nothing to offer (except a word salad). He even described himself once as a dog barking! He insisted that he cannot help people, which put his followers into a dilemma in the sense that they follow or believe in someone who admits that he has nothing to teach. So, maybe i believe UG more than you do and i take him by his words. It has nothing to do with him being a Buddhist or not.
And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!"
This was the last word of the Tathagata.
This was the last word of the Tathagata.
Re: Nāmarūpa - Named Form?
Firstly , Buddha's teachings doesn't include nirodha samapatti . AS explain in noble eight right path . Nirodha samapatti , this actually is Jains teachings . Many teachings was corrupted .Saengnapha wrote: ↑Thu Jan 18, 2018 12:38 pmThe Buddha's actual experience was first nirodha samapatti, then the revelation of how DO creates the world, things, and personalizes it. When you end birth, death is simultaneously eliminated. There is not one without the other. You can't think this out as you are attempting. You can try to, but, well...lolJames Tan wrote: ↑Thu Jan 18, 2018 12:15 pm In case anyone is interested , according to reverse order of DO sequence , we have to eliminate ignorant(darkness) first , then follows by sankhara(volitional activities) , and so on .
At the links of craving follows by clinging and then becoming , this part is a much later sequence comparing to ignorant and volitional activities .
Therefore , one can see , why after eliminating darkness , one already has the "dhamma eyes" , there after , one can "sees" clearly , seeing therefore is part of eliminating the further fetters , then continuing to abandon the volitional activities , further more after this is follows by the turn to severe the "attachment"(clinging) . This is in line with Buddha's teachings .
To end birth therefore ending death is still quite some distance .
U.G. describes nirodha samapatti as the event that he calls 'calamity'. After this, you begin to see things as they are without the veil of ignorance. It is a transcendental event. It is not like having a samadhi experience.
Further more , many arahant disciples did not attained nirodha samapatti , this is second point . Third , we can not equate UG calamity with Buddha's enlightenment . Of course , you may do so , think so . There is something Buddha's quite different with UG . Although personally I really like what he described .
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Re: Nāmarūpa - Named Form?
I'll leave it to you to argue with the scholar's and to draw whatever conclusions that benefit your own life.James Tan wrote: ↑Thu Jan 18, 2018 2:35 pmFirstly , Buddha's teachings doesn't include nirodha samapatti . AS explain in noble eight right path . Nirodha samapatti , this actually is Jains teachings . Many teachings was corrupted .Saengnapha wrote: ↑Thu Jan 18, 2018 12:38 pmThe Buddha's actual experience was first nirodha samapatti, then the revelation of how DO creates the world, things, and personalizes it. When you end birth, death is simultaneously eliminated. There is not one without the other. You can't think this out as you are attempting. You can try to, but, well...lolJames Tan wrote: ↑Thu Jan 18, 2018 12:15 pm In case anyone is interested , according to reverse order of DO sequence , we have to eliminate ignorant(darkness) first , then follows by sankhara(volitional activities) , and so on .
At the links of craving follows by clinging and then becoming , this part is a much later sequence comparing to ignorant and volitional activities .
Therefore , one can see , why after eliminating darkness , one already has the "dhamma eyes" , there after , one can "sees" clearly , seeing therefore is part of eliminating the further fetters , then continuing to abandon the volitional activities , further more after this is follows by the turn to severe the "attachment"(clinging) . This is in line with Buddha's teachings .
To end birth therefore ending death is still quite some distance .
U.G. describes nirodha samapatti as the event that he calls 'calamity'. After this, you begin to see things as they are without the veil of ignorance. It is a transcendental event. It is not like having a samadhi experience.
Further more , many arahant disciples did not attained nirodha samapatti , this is second point . Third , we can not equate UG calamity with Buddha's enlightenment . Of course , you may do so , think so . There is something Buddha's quite different with UG . Although personally I really like what he described .
Re: Nāmarūpa - Named Form?
UG : all you ever have is but knowledge .
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Re: Nāmarūpa - Named Form?
You should ask some of the more sophisticated posters who are familiar with suttas to point you to the Buddha's teaching on nirodha samapatti and what it is, like Doo Doot. It is an important milestone in the Buddha's awakening. I can see you are not familiar with this.Saengnapha wrote: ↑Thu Jan 18, 2018 2:56 pmFirstly , Buddha's teachings doesn't include nirodha samapatti . AS explain in noble eight right path . Nirodha samapatti , this actually is Jains teachings . Many teachings was corrupted .James Tan wrote: ↑Thu Jan 18, 2018 2:35 pm
The Buddha's actual experience was first nirodha samapatti, then the revelation of how DO creates the world, things, and personalizes it. When you end birth, death is simultaneously eliminated. There is not one without the other. You can't think this out as you are attempting. You can try to, but, well...lol
U.G. describes nirodha samapatti as the event that he calls 'calamity'. After this, you begin to see things as they are without the veil of ignorance. It is a transcendental event. It is not like having a samadhi experience.
Further more , many arahant disciples did not attained nirodha samapatti , this is second point . Third , we can not equate UG calamity with Buddha's enlightenment . Of course , you may do so , think so . There is something Buddha's quite different with UG . Although personally I really like what he described .
U.G. said many times that each person that comes into this natural state will be necessarily unique in their expression of it. They will also affect the consciousness of all beings in ways we can't understand.
Re: Nāmarūpa - Named Form?
Well , like you said , i'll leave it to you and anyone with this and to draw whatever conclusions that benefit your own life.