Tobias G

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  • in reply to: Suddhāṭṭhaka #46333
    Tobias G
    Participant

    Thanks Lal! Bhikkhu Bodhi says a pure octad is a kalāpa.

    Also in §9 same page he mentions 4 modes of origin of rupa: kamma, citta, utu, ahara. Can you explain those modes? How can the link to javana citta be understood?

    in reply to: Suddhāṭṭhaka #46328
    Tobias G
    Participant

    Ok, “bhuta” is there in abhidhamma, e.g. Vb1.

    Do you have a reference to “suddhāṭṭhaka” in the commentary?

     

    in reply to: Suddhāṭṭhaka #46327
    Tobias G
    Participant

    When i search at Suttacentral, does it also search in pali abhidhamma pitaka? There are many results for bhūta in sutta pitaka.

    in reply to: Suddhāṭṭhaka #46326
    Tobias G
    Participant

    Then understanding about Suddhāṭṭhaka is not that important for progress on the path, right?
    The higher entity is bhūta. The manual from Bhikkhu Bodhi starts with bhūta. I do not find the word suddhāṭṭhaka (the search function does not properly work in the pdf). I guess the bhūta element is in the Tipitaka?

    in reply to: Singular/Plural and Male/Female Words in Pali #45884
    Tobias G
    Participant

    Can anyone suggest a good Pali book for beginners? I would like to learn how to read Pali.

    in reply to: On “Mūlapariyāya Sutta”. #45314
    Tobias G
    Participant

     “Mind immersing in rūpa” means to perceive “value” in rupa, which is based on avijja. Thus “avijja paccaya sankhara…(kamma)vinnana” happens.

    People tend to take the face value of things to be real (because of avijja). Therefore they are trapped in samsara.

    As Lal translates from Brahmanimantanika Sutta (MN 49):

    Viññāna is unseen, infinite, and leads to the rebirth process for all. With viññāna, one cannot comprehend the real nature of pathaviāpo, tējo, vāyo, bhūtā, deva, pajapti brahma, abhassara brahma, subhakinha brahma, vehapphala brahma, etc. (in any realm) in this world (sabba)”.

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    in reply to: On “Mūlapariyāya Sutta”. #45303
    Tobias G
    Participant

    As soon as the mind immerses in rupa (made of maha bhuta), names rupa, identification with rupa develops. It is then only a small step to identification as “my rupa”. So the Dhamma follower has to realize the true nature of rupa, which is ghost-like (bhuta). 
    If the mind does not immerse in rupa, joy of non-immersion or niramisa sukkha arises.

    If one perceived “patavi as patavi”, one has not understood the ghost-like nature, also immediately grasps such objects as “value” and the akusala mula PS can run.

    You can often see people immersed in objects (rupa), thinking it is valuable, but not realizing the futility of all their efforts.

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    in reply to: Buddha Pooja #45279
    Tobias G
    Participant

    Dear Saket, is there any reference source for your above statement? In the Tipitaka or a commentary?

    in reply to: Buddha Pooja #45275
    Tobias G
    Participant

    Saket, as you say: “The real Bodhi Tree CAN NOT be destroyed by anything or anyone in the universe because it is the focal point of the Pure Immeasurable Buddha Energy.

    Therefore I wonder if the Bodhi tree in India can be the real one. Everything in this world will be destroyed. But as written in Wikipedia, why shall it happen so early for the Bodhi tree in India?

    in reply to: Buddha Pooja #45272
    Tobias G
    Participant

    Wikipedia says, Jaya Sri Maha Bodhi is a twig-branch of the Bodhi tree in India. I guess the Jaya Sri Maha Bodhi was never destroyed?

    Tobias G
    Participant

    With the understanding of this vipallasa, it also becomes clear why a sotapanna has few impurities left. He is attracted only by kama, but has (largely) grasped the anicca and anatta nature. Of course, the attraction of kama is quite strong, but it is no longer enough for strong apunnabhisankhara.

    Tobias G
    Participant

    That does not really make sense: 4 vipallasa + 3 vipallasa? 

    Everywhere on this website it is stated that anicca, dukkha, anatta are lakkhana. The opposites are vipallasa?

    The 3 types are ditthi, sanna, citta vipallasa. The 4 types are nicca, sukha, atta, subha. But only Pe 9 states those 4 types. Can you mention this in the post?

    Tobias G
    Participant

    Lal, you said: 

    Four vipallāsa: asubhe subha, dukkhe sukha, anatte atta, anicce nicca.

    Is it better to say: “Four characteristics…”? The term is also used in the table above.

    About those characteristics/lakkhana one has three types of vipallasa: ditthi, sanna, citta.

     

    Tobias G
    Participant

    Thank you, Lal!

    You say:

    Second verse: 

    The first vipallāsa (asubhe subha) leads to kāma raga. That is  kāma upādāna.

    The second vipallāsa (dukkhe sukha) leads to expectations of future existence (anāgataṁ bhava.That is  silabbata upādāna.

    The third vipallāsa (anatte atta) leads to distorted views (viparīto diṭṭhi.That is diṭṭhi upādāna.

    The fourth vipallāsa (anicce nicca) leads to upādāna with the idea that pancupadanakkhandha is fruitful  (khandhe attato upādiyati.That is attavāda upādāna.

     

    The first two vipallasa are not removed for a Sotapanna. Thus he/she still “enjoys” kama assada and bhava in general. 

    Third vipallasa is removed for a Sotapanna –> micca ditthi.

    Fourth vipallasa is also removed for a Sotapanna –> sakkāya diṭṭhi or the wrong view that pancupadanakkhandha is fruitful.

    in reply to: Dhamma sermons by Ven. Bopitiye Sadaham Pasala #45228
    Tobias G
    Participant

    The Thero translates kayo or kaya as “action”. I know it as “body” or “collection”.

     

Viewing 15 posts - 16 through 30 (of 334 total)