Forum Replies Created
-
Posts
-
I have a question regarding the meaning of the sutta.
The Buddha says:
“Nanu tvaṁ, aggivessana, evaṁ vadesi:‘rūpaṁ me attā, vedanā me attā, saññā me attā, saṅkhārā me attā, viññāṇaṁ me attā’”ti?
What is the meaning “… me attā“? The translation says “… my self”. If it can be translated as “my self”, one can assume the Buddha’s suggestive question about a self in it. But I rather think that the question of control over the five heaps is being asked here.
The Buddha also says:
‘vedanā me attā’ti, vattati te tissaṁ vedanāyaṁ vaso – evaṁ me vedanā hotu, evaṁ me vedanā mā ahosī”ti?
“…do you have power over that feeling to say: ‘May my feeling be like this! May it not be like that’?”
Thus the question of this sutta is not, if a person exists, but rather if one has control over the pancakkhandha.
——————————I also see a discrepancy between
Etaṁ mama, esohamasmi, eso me attā’ti – Connection to Taṇhā, Māna, Diṭṭhi #1 and #2“etaṁ mama, esohamasmi (eso aham asmi), eso me attā’ti samanupassati”
…However, as discussed below, it means ‘This is mine, I am (some of) this, this is for my benefit.’
vs. Sakkāya Diṭṭhi – “Me and Mine” View #9
“Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, esohamasmi, eso me attā’”ti?…“If something cannot be maintained to one’s liking, leads to suffering, and is subject to unexpected changes, is it wise to regard that as: ‘This is mine, I am this, this is my self or identity’?”
What is the meaning of “… me attā’ti”?
Dear Lal, I fully agree. I just say that kama sanna is an automatic process but not a PS. Kama sanna is a result of previous kamma and previous PS leading to bhava –> jati.
Please see reply #55897.
- We will not be able to see any objects without them ‘having colors.’ However, the objects in the world do not have inherent colors. The ‘color perception’ is mind-made via Paticca Samuppada.
Color perception is part of kama sanna, right? The Arahant also has kama sanna (but does not attach to it). The Arahant does not operate on PS anymore. Thus, color perception can not be generated by PS. Also, kama sanna comes before the PS-step avijja paccaya sankhara.
On the other hand, bhava, jati, and kaya are mind-made by PS. Is that what you intend to say?Thus, the verse from @maker 2.11 in the Mahā Satipatthāna Sutta is intended from the perspective of a Paṭisotagāmi.
If one is aware of the sequence above, one can train the mind to recognize purana and nava kaya as it happens. One then sees through the “magic trick”. Of course, all this only makes sense after one has attained sotapatti. In addition, a good understanding of abhidhamma is very helpful.
For example, I can perceive that the PS step “vedana paccaya tanha” is being reached and that the mind is virtually forced to move on to upadana. Then I practice preventing that progression. Sometimes it works, sometimes I still go with the flow.
Can you explain the word components of ‘upādāya‘ and ‘upādāna‘? The “upā”-part is in both words.
The other question is, how could the disciples figure out or put together the Abhidhamma theory 200 years after the Buddha’s passing? I would think a Buddha is needed to see and explain all those details.
Please take a look at the #2 in the sutta:
But the single mass of water at that time was utterly dark.
The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’.
After a very long period had passed, the earth’s nectar curdled in the water.
Why were stars, moon and sun not there? Day and night also not there? It does not make sense to me.
Please see #11:
11. In the Tipiṭaka, it says the usual progression of one’s character (gati) buildup is dāna (giving), sila (moral conduct), bhāvanā (mostly loving kindness towards others), and culminating in paññā (wisdom).I thought bhāvanā is meditation/vipassana. Can someone explain?
1 user thanked author for this post.
Lal said:
- The Deva asked, “How did you cross the flood”? and the Buddha answered, “By neither landing nor grasping to something (that was floating), I crossed the flood.”
What means “landing” in relation to kama dhatu, kama sanna, kama sankappa…? I guess it is the purana kamma stage. But how can the Bodhisatta avoid kama dhatu (with kama sanna)?
Now I understand, Lal. If we look at Vb 6, we see that only in the first section Suttantabhājanīya is the PS mentioned (starts with “Avijjāpaccayā saṅkhārā…”). Then come sections with causes/conditions (paccaya, hetu, sampayutta, aññamañña), as well as various akusala citta and kusala citta. But the terms “akusala-mula PS” or “kusala-mula PS” are not mentioned. Thus, “paṭicca samuppāda” always means the process that leads to rebirth (even within one lifetime).
So “doubt” would be similar. It would also fit better in the text: Kalahavivāda Sutta – #3.
This dictionary says:
kathaṅkathī : [adj.] one who is doubtful.
