No sankhata dhammas existing outside of present awareness

On the cultivation of insight/wisdom
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piotr
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Re: No sankhata dhammas existing outside of present awareness

Post by piotr » Fri Apr 20, 2012 6:08 am

Hi Retro,

I'd suggest that here (in context of satipaṭṭhānas) term dhammā stands exclusively for bojjhaṅgas. Later I can provide some references to the Suttas which strongly support this interpretation.
Bhagavaṃmūlakā no, bhante, dhammā...

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Re: No sankhata dhammas existing outside of present awareness

Post by retrofuturist » Fri Apr 20, 2012 6:10 am

Greetings Piotr,

I look forward to it! Thanks!

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"One discerns wrong view as wrong view, and right view as right view. This is one's right view." (MN 117)

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Re: No sankhata dhammas existing outside of present awareness

Post by kirk5a » Fri Apr 20, 2012 6:33 pm

[*]
retrofuturist wrote:Thus, there are no sankhata dhammas existing outside of present awareness, because once awareness leaves, the dhamma ceases.

1. Do you agree with this conclusion?

2. Whether you do or do not, what implication does this extract from the Sutta Pitaka have on our task of mental cultivation? (i.e. what should we do, what should we stop doing, what should we do differently, which assumptions or views should we revisit?)
Stop fomenting positions about existence or non.
"When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." -AN 1.230

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Re: No sankhata dhammas existing outside of present awareness

Post by rowyourboat » Fri Apr 20, 2012 7:00 pm

Hi Retro

It seems Dhammas here refer to mental objects (as per fourth foundation of mindfulness.) Here is an alternate translation. I think that version makes more sense.

http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;

With metta

Matheesha
With Metta

Karuna
Mudita
& Upekkha

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Re: No sankhata dhammas existing outside of present awareness

Post by Viscid » Fri Apr 20, 2012 7:53 pm

So, then, this sutta is simply stating that proper attention cultivates qualities/factors which lead to awakening, while improper attention diminishes such factors.. rather than the idealist slant that retro seemed to be suggesting in the OP?
"What holds attention determines action." - William James

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Re: No sankhata dhammas existing outside of present awareness

Post by vinasp » Fri Apr 20, 2012 8:06 pm

Hi everyone,

This is an extract from AN 10.22

"Whatever things, Ananda, conduce to realizing the truth of this or that
statement of doctrine, confidently do I claim, after thorough comprehension
of it, to teach dhamma about them in such a way that, when proficient, a man
shall know of the real that it is, of the unreal that it is not; of the mean
that it is mean, of the exalted that it is exalted; of that which has
something beyond it, that it has something beyond it; of that which is
unsurpassed, that it is unsurpassed.
For there is the possibility of his knowing or seeing or realizing that
which can be known, seen or realized. This, Ananda, is knowledge
unsurpassable, the knowledge of this or that thing as it really is. Than
this knowledge, Ananda, there is no other knowledge surpassing it or more
excellent, I declare."

[ PTS Gradual Sayings, Vol. V, page 26, translated by F.L. Woodward.]

Regards, Vincent.

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Re: No sankhata dhammas existing outside of present awareness

Post by retrofuturist » Fri Apr 20, 2012 11:37 pm

Greetings,

Dhamma are phenomena, and if something is not observed it, it's not a phenomenon by definition
Etymology
From Late Latin phaenomenon (“appearance”), from Ancient Greek φαινόμενον (phainomenon, “thing appearing to view”), neuter present passive participle of φαίνω (phainō, “I show”).
Source: http://en.wiktionary.org/wiki/phenomenon" onclick="window.open(this.href);return false;

Therefore there are no "unobserved phenomena"... there is arising (e.g. “thing appearing to view”) and ceasing (e.g. “thing disappearing from view”). Unobserved phenomena is an oxymoron and positing it is not only beyond range but logically non-sensical. Can sankhata-dhammas be unobserved phenomena?

As Darwid Halim said in a recent topic, "Why keep searching for something which you can never find?". Indeed.

Because the notion of "unobserved phenomena" being an oxymoron, there are no sankhata-dhammas (i.e. fabricated observed phenomena) existing either side of those book-ends of arising and cessation. To say there is, is to claim awareness and observation where there is not awareness and observation. Again, logically nonsensical.

Now, feel free to challenge that perspective, but please by all means do your best to understand it first and not mis-represent it. Thanks.

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"One discerns wrong view as wrong view, and right view as right view. This is one's right view." (MN 117)

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Re: No sankhata dhammas existing outside of present awareness

Post by retrofuturist » Sat Apr 21, 2012 12:15 am

Greetings Matheesha,
rowyourboat wrote:It seems Dhammas here refer to mental objects (as per fourth foundation of mindfulness.
The teaching in the sutta quoted was certainly given in the context of the fourth satipatthana, but if someone were to suggest it's restricted only to that application, I feel there would be an onus on them to demonstrate sankhata-dhammas do exist outside of present six-sense-sphere awareness... and if the Buddha taught that they do, such confirmation shouldn't be too hard to find.

This onus is especially so, given there are other suttas such as the following, not explicitly taught with reference to the fourth satipatthana which teach and exhibit the same relationship about the characteristics of sankhata-dhammas.
AN 3.47 wrote:"Monks, these three are fabricated characteristics of what is fabricated. Which three? Arising is discernible, passing away is discernible, alteration (literally, other-ness) while staying is discernible.

"These are three fabricated characteristics of what is fabricated.
In AN 3.47, there are no characteristics noted or allowed for outside the book-ends of arising and passing away.

When the dhamma "passes away" it does just that... it doesn't just "pass out of view" according to Sutta. If we were to think that way, we would necessarily be establishing and reinforcing a false subject-object relationship in relation to experience. It's a bit scary to consider that certain meditation approaches that promote the objective existence of dhammas might in fact do just that.

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"One discerns wrong view as wrong view, and right view as right view. This is one's right view." (MN 117)

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Re: No sankhata dhammas existing outside of present awareness

Post by tiltbillings » Sat Apr 21, 2012 3:19 am

retrofuturist wrote:Greetings Tilt,

If that translates to "what are the mechanics connecting non-immediate fruition of kamma to its subsequent fruit?", I can honestly say it's not a question that keeps me up at night. If it were important to the practice, I believe the Buddha would have explained it (as per his Simsapa Sutta guarantee). He didn't, and that's good enough for me.
It does not have to keep you awake at night, nor need it cause you gray hairs, but what this points to, as does the question of anusaya, is that the concept of sankhāra, as in the suttas in paticcasamuppada and the khandhas discussion, is both subtle and complex and probably does not fit neatly into a strict phenomenological reading.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12

This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.

“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723

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Re: No sankhata dhammas existing outside of present awareness

Post by retrofuturist » Sat Apr 21, 2012 3:26 am

Greetings Tilt,
tiltbillings wrote:what this points to, as does the question of anusaya, is that the concept of sankhāra, as in the suttas in paticcasamuppada and the khandhas discussion, is both subtle and complex and probably does not fit neatly into a strict phenomenological reading.
It may, or it may not, but for now it neatly fits from where I'm sitting.

I patiently await, and remain open to someone making recourse to sutta to show otherwise.

Until then...

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"One discerns wrong view as wrong view, and right view as right view. This is one's right view." (MN 117)

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Re: No sankhata dhammas existing outside of present awareness

Post by tiltbillings » Sat Apr 21, 2012 3:39 am

retrofuturist wrote:Greetings Tilt,
tiltbillings wrote:what this points to, as does the question of anusaya, is that the concept of sankhāra, as in the suttas in paticcasamuppada and the khandhas discussion, is both subtle and complex and probably does not fit neatly into a strict phenomenological reading.
It may, or it may not, but for now it neatly fits from where I'm sitting.

I patiently await, and remain open to someone making recourse to sutta to show otherwise.

Until then...

Metta,
Retro. :)
With the question of anusaya (in the other thread) it has been shown via texts and with kamma, as the texts show, the fact that between kamma, volitional action, and results, vipaka, there can be a consider amount time, which indicates a conditioning process at play that is not readily apparent.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12

This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.

“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723

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Re: No sankhata dhammas existing outside of present awareness

Post by retrofuturist » Sat Apr 21, 2012 3:51 am

Greetings Tilt,

Yes, the workings of which the Buddha called unconjecturable.

The Sutta Pitaka does not contain recourse to vinnàna-sota, ālayavijñāna or other such unfruitful conjecture to account for such things.
AN 4.77 wrote:"There are these four unconjecturables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them. Which four?

"The Buddha-range of the Buddhas is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.

"The jhana-range of a person in jhana is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.

"The [precise working out of the] results of kamma is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.

"Conjecture about [the origin, etc., of] the world is an unconjecturable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.

"These are the four unconjecturables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them."
Madness and vexation is not mental cultivation.

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"One discerns wrong view as wrong view, and right view as right view. This is one's right view." (MN 117)

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Re: No sankhata dhammas existing outside of present awareness

Post by Sarva » Sat Apr 21, 2012 5:51 am

retrofuturist wrote: Dhamma are phenomena, and if something is not observed it, it's not a phenomenon by definition

Therefore there are no "unobserved phenomena"... there is arising (e.g. “thing appearing to view”) and ceasing (e.g. “thing disappearing from view”). Unobserved phenomena is an oxymoron and positing it is not only beyond range but logically non-sensical. Can sankhata-dhammas be unobserved phenomena?

As Darwid Halim said in a recent topic, "Why keep searching for something which you can never find?". Indeed.

Because the notion of "unobserved phenomena" being an oxymoron, there are no sankhata-dhammas (i.e. fabricated observed phenomena) existing either side of those book-ends of arising and cessation. To say there is, is to claim awareness and observation where there is not awareness and observation. Again, logically nonsensical.

Now, feel free to challenge that perspective, but please by all means do your best to understand it first and not mis-represent it. Thanks.

Metta,
Retro. :)
Hi Retro
OK, on the grounds of both perception and inference. What about repetitive desires, a form of desire which vanishes after satisfied but repeats again later, as if it had some force or location of residence?

For arguments sake, lets say it is a continued craving for a 'specific carbonated drink'. The desire is perceived to be the same due to the same product and experience which is desired at different times, over days or years.

This repetitive desire is what enforces the concept of continuation and the idea that there is an "unobserved phenomena" which we carry around and are unable to satisfy or end for good.

So based on this, there is an "unobserved phenomena", true? :o

:namaste:
“Both formerly & now, it is only stress that I describe, and the cessation of stress.” — SN 22:86

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Re: No sankhata dhammas existing outside of present awareness

Post by retrofuturist » Sat Apr 21, 2012 6:01 am

Greetings Sarva,
This repetitive desire is what enforces the concept of continuation
"This repetitive desire" is a concept too.

By way of analogy, think of a dot-to-dot picture where the dots represent actual here-and-now experience, over time. By conceiving of and establishing this notion of a "repetitive desire" concept, you have merely "connected the dots" by drawing a conceptual line. That is all. You're just making more sankharas.
So based on this, there is an "unobserved phenomena", true? :o
No. 8-)

Unobserved phenomena remains an oxymoron.

Of course, that's not to deny tendencies. It's just to say that these "tendencies" themselves are not "observable phenomena".

Our conceptual lines we draw to connect the dots to make a picture of understanding ought not be mistaken for anything more than they are. Even the dots they point to were only ever ephemeral sankhata-dhammas now since gone.

Metta,
Retro. :)
"Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education." - Ven. Thich Nhat Hanh

"The uprooting of identity is seen by the noble ones as pleasurable; but this contradicts what the whole world sees." (Snp 3.12)

"One discerns wrong view as wrong view, and right view as right view. This is one's right view." (MN 117)

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Re: No sankhata dhammas existing outside of present awareness

Post by Sarva » Sat Apr 21, 2012 6:15 am

:shrug: I see no way to better you, Retro. :D
I would have to refute "anatta" to show that there is some form of continuous foundation. What about "awareness", there is the awareness of something and awareness of no thing, however this "awareness" is not observable itself, in other words it is an "unobservable phenomena", or would you disagree? I am curious how to get around that other than to confirm it is not a phenomena by definition?

Incidentally, do you know if the Buddhist perspective on breaking 'repetitive tendencies' is the same for breaking any form of craving or if there is a different method? :)
“Both formerly & now, it is only stress that I describe, and the cessation of stress.” — SN 22:86

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