If anything, the word I meant to use was "confer", not "impute". The irony here is that you know I meant "impute" when I used "infer", yet you deny the meaning of the sentence. But wait. The sentence is obtuse. Like an angel. How ironic. This is grammar and spelling, not religion!daverupa wrote: The quote here misuses the word "infer", which is terribly ironic; likely the word "impute" is meant. The quote is also fairly obtuse; do you mean to say that the truest test of intelligence is the degree to which words are understood?
Do I mean to say that the truest test of intelligence is the degree to which words are understood? No. Come on. Obviously not. I mean that if you fool me once, shame on..., ...me. If you fool me twice, shame on....If you fool me once, you ain't gonna fool me again!
You read it in my post! That was my quote!!! When I see an "only" in a sentence I think "if and only if", not "if and that will do for that". Anyhow.daverupa wrote: I never said they were the only way, simply that they were sufficient, in contradistinction to your claim about the cessation of perception & feeling being required. It seems you were unable, in this instance, to adapt to the particular words I used. I once read a quote about this sort of thing, somewhere...
Then what is Nirvana, if not the cessation of perception and feeling? I know you can very swiftly find a sweet textual reference for how I am wrong and what nirvana actually is (or if you don't prefer saying the word "is" in the same sentence as "nirvana"...please just tell me what the suttas contradicts this!)daverupa wrote: False.
It's intended to support everything that follows the two paragraph breaks! No links. No.daverupa wrote: This sentence dangles between two paragraph breaks, so I'm not sure what this reference is intended to support.
Path of Purity. Chapter 16. Verse 1. Quoted from the Abhidhammapitaka. I don't know where. Quote:daverupa wrote: Sutta references, please.
THE FACULTIES AND TRUTHS
[A. DESCRIPTION OF THE FACULTIES]
1.  The “faculties” listed next to the elements (XIV.32) are the twenty-two
faculties, namely, eye faculty, ear faculty, nose faculty, tongue faculty, body faculty,
mind faculty, femininity faculty, masculinity faculty, life faculty, [bodily] pleasure
faculty, [bodily] pain faculty, [mental] joy faculty, [mental] grief faculty, equanimity
faculty, faith faculty, energy faculty, mindfulness faculty, concentration faculty,
understanding faculty, “I-shall-come-to-know-the-unknown” faculty, final knowledge
faculty, final-knower faculty.
22 phenomenological faculties exist according to the Abhidhamma. Two of these are the final knowledge faculty and the final knower faculty. "Final" means; the end, the highest, the very end, there is no higher. "Knowledge" refers to what one knows in that state. "Final Knower" means; me, you, them, us, they, everyone, the "I" for which there is no further "I", the "I" for which no other "I" can be proclaimed, the indestructible "I", the "I" which exists outside the "I" which exists outside final knowledge, i.e.) the Final Knower. Something real. Nirvana.
Thus, Final Knowledge and The Final Knower are two phenomenological faculties belonging to one Knower. He who knows what he knows, and he who is what he knows. Thence, no difference exists between that which is finally known and he who is knowing that which is finally known. The two are one and the same. It is cessation of perception and feeling, the complete extinction of craving due to not clinging to anything and in particular -consciousness; Nirvana.