Why u not adress the evidence Doot? Why u dont make a case disproving anything?DooDoot wrote: ↑Mon Jun 11, 2018 7:40 amOh dear. Another Dhamma lesson to give to the mind that IMAGINES things when reading suttas; a mind without grounding in the basics.User1249x wrote: ↑Sun Jun 10, 2018 11:27 am It is more and more clear to me that there is a fundamental misunderstanding at work on part of OP;Here he clearly postulates that The Buddha has the Aggregates, postulating an entity apart from Aggregates which is of course wrong view because existence of a being cannot be pinned down neither apart nor in the aggregates. Has the aggregates or doesn't have the aggregates does not apply.DooDoot wrote: If the Buddha did not have five aggregates, how did the Buddha walk, talk, eat, shit, see, hear and think?
Foolish man, where did you ever see the Aggregates to be taught in this way by the Tathagata?
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The above says the Buddha (Enlightenment) is not any of the aggregates (because Buddha is the Dhamma or Truth). However, it does not say Gotama (as a lifeform) has no aggregates. Oh dear."What do you think, Anuradha: Do you regard the Tathagata as being in form?... Elsewhere than form?... In feeling?... Elsewhere than feeling?... In perception?... Elsewhere than perception?... In fabrications?... Elsewhere than fabrications?... In consciousness?... Elsewhere than consciousness?"
"Do you regard the Tathagata as that which is without form, without feeling, without perception, without fabrications, without consciousness?"
"No, lord."
"Then, friend Yamaka, how would you answer if you are thus asked: A monk, a worthy one, with no more mental effluents: what is he on the break-up of the body, after death?"
"Thus asked, I would answer, 'Form is inconstant... Feeling... Perception... Fabrications... Consciousness is inconstant. That which is inconstant is unsatisfying. That which is unsatisfying has ceased and gone to its end."
"Very good, my friend Yamaka. Very good.
SN 22.85Enough, Vakkali! What is there to see in this vile body? He who sees Dhamma, Vakkali, sees me; he who sees me sees Dhamma. Truly seeing Dhamma, one sees me; seeing me one sees Dhamma."
SN 22.87
Has the aggregates has not been stated, show me one explicit Sutta statement saying that a person has the Aggregates or that a person has Name&Form. I don't think it is too much to ask to find one instance where it is taught like this? You made a critical error there assuming that a person has the Aggregates as if aggregates are one thing and a person is another.
A negative statement does not prove the positive regarding the Anurudha's negative affirmation. The point of that Sutta excerpt is that one can't pin down existence of a person neither in or outside of the Aggregates.
A common logical mistake;
Affirmative conclusion from a negative premise (illicit negative) is a formal fallacy that is committed when a categorical syllogism has a positive conclusion and one or two negative premises.
For example:
No fish are dogs, and no dogs can fly, therefore all fish can fly.
The only thing that can be properly inferred from these premises is that some things that are not fish cannot fly, provided that dogs exist.
Or:
We don't read that trash. People who read that trash don't appreciate real literature. Therefore, we appreciate real literature.
This could be illustrated mathematically as
If A ∩ B = ∅ {\displaystyle A\cap B=\emptyset } A\cap B=\emptyset and B ∩ C = ∅ {\displaystyle B\cap C=\emptyset } B\cap C=\emptyset then A ⊂ C.
It is a fallacy because any valid forms of categorical syllogism that assert a negative premise must have a negative conclusion.
self-view confirmed.The Three Kinds of Self
39. "Potthapāda, there are three kinds of commonly assumed self: material, mind-made, and formless. The first has form, is made up of the four elements, and is nourished by solid food. The second has form, is made by the mind, and has all its limbs and organs complete and perfect. The third is without form, and is made up of consciousness only.
40-42. "Now I teach a doctrine, Potthapāda, that leads to the abandoning of the mistaken assumptions about all three of these assumed selves. If you follow this doctrine, unwholesome mental states disappear and the states which tend to purification increase; and one realizes and remains in the full perfection and purity of wisdom here and now.
Former as a meditative attainment in case of a temporary cessation/non-arising of contact. Regarding the permanent cessation of feeling and other aggregates for an Arahant at the breakup of the Body, when impermanent phenomena no longer arise the Unmade State is realized and there is no consequtive arising of impermanent phenomena, unbinding is complete.