Greetings Kirk,
Others can input into your loka, and you will experience it as nama-rupa. If it weren't so, the Buddha could not have established the Buddhasasana. (EDIT: That's true, but I just realised that's not what you were getting at)
I wasn't commenting on my loka, designations etc. I was just accepting your statement on your loka. You know your sankharas better than I. I don't claim the ability to penetrate minds etc.
Metta,
Retro.
Five aggregates of appropriation (upādānakkhandha)
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Re: Five aggregates of appropriation (upādānakkhandha)
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Five aggregates of appropriation (upādānakkhandha)
Perhaps you can come down from the stratosphere long enough to kindly explain how it is, if the aggregates truly do not exist, how your messages come to appear on the internet.retrofuturist wrote:Greetings Kirk,
Others can input into your loka, and you will experience it as nama-rupa. If it weren't so, the Buddha could not have established the Buddhasasana. (EDIT: That's true, but I just realised that's not what you were getting at)
I wasn't commenting on my loka, designations etc. I was just accepting your statement on your loka.
"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: Five aggregates of appropriation (upādānakkhandha)
Greetings Kirk,
Why would that subjective and ignorant (avijja) act of formation be necessary in order for messages to appear on the Internet?
Look... you obviously take them as real, so perhaps it's best if you and others who take them as real, existing things just continue to do that and return to your own fabricated N8Ps.
Metta,
Retro.
Aggregates are subjectively appropriated bundles, empty.kirk5a wrote:if the aggregates truly do not exist, how your messages come to appear on the internet.
Why would that subjective and ignorant (avijja) act of formation be necessary in order for messages to appear on the Internet?
Look... you obviously take them as real, so perhaps it's best if you and others who take them as real, existing things just continue to do that and return to your own fabricated N8Ps.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Five aggregates of appropriation (upādānakkhandha)
he says, typing away utilizing the aggregate of form.
"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: Five aggregates of appropriation (upādānakkhandha)
Greetings Kirk,
I have no interest in discussion where the intent is to deride, rather than to evolve in Dhamma.
Thanks.
Metta,
Retro.
Whilst you regard rupa as materiality, this conversation serves no purpose.kirk5a wrote:he says, typing away utilizing the aggregate of form.
I have no interest in discussion where the intent is to deride, rather than to evolve in Dhamma.
Thanks.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Five aggregates of appropriation (upādānakkhandha)
Please explain how by regarding rupa as materiality, this conversation serves no purpose.retrofuturist wrote:Greetings Kirk,
Whilst you regard rupa as materiality, this conversation serves no purpose.kirk5a wrote:he says, typing away utilizing the aggregate of form.
I have no interest in discussion where the intent is to deride, rather than to evolve in Dhamma.
"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: Five aggregates of appropriation (upādānakkhandha)
Greetings Kirk,
Metta,
Retro.
Because you are beholden to the view, seeking to validate and reinforce the view.kirk5a wrote:Please explain how by regarding rupa as materiality, this conversation serves no purpose.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Five aggregates of appropriation (upādānakkhandha)
How about the following view? Are you beholden to it, seeking to validate and reinforce it?retrofuturist wrote:Greetings Kirk,
Because you are beholden to the view, seeking to validate and reinforce the view.kirk5a wrote:Please explain how by regarding rupa as materiality, this conversation serves no purpose.
The aggregates are mere designations. No designation, no appropriation, no aggregate.
I appreciate that might not go down well, since Nanananda is regarded as a heretic in the eyes of "orthodox" Theravada. Nonetheless, he is correct and is not refuted.
"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: Five aggregates of appropriation (upādānakkhandha)
Greetings Kirk,
To put them down, correctly discerning them as empty formation, empty appropriations.
Metta,
Retro.
I am looking to abandon tendency to views, leveraging the Dhamma to do so.kirk5a wrote:How about the following view? Are you seeking to validate and reinforce it?
To put them down, correctly discerning them as empty formation, empty appropriations.
I'm not interested in arguing for arguings sake, so please refrain from attempting to engage in conflict. It would be preferable to engage in your N8P.MN 109 wrote:"Monk, the four great existents (earth, water, fire, & wind) are the cause, the four great existents the condition, for the delineation of the aggregate of form. Contact is the cause, contact the condition, for the delineation of the aggregate of feeling. Contact is the cause, contact the condition, for the delineation of the aggregate of perception. Contact is the cause, contact the condition, for the delineation of the aggregate of fabrications. Name-&-form is the cause, name-&-form the condition, for the delineation of the aggregate of consciousness."
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Five aggregates of appropriation (upādānakkhandha)
Hi everyone,
The MN 109 passage quoted by Retro is translated by Bhikkhu Bodhi as follows:
9. "What is the cause and condition, venerable sir, for the manifestation
of the material form aggregate? What is the cause ... feeling .. perception
.... formations .... the consciousness aggregate?"
"The four great elements, bhikkhu, are the cause and condition for the
manifestation of the material form aggregate. Contact is the cause and
condition for the manifestation of the feeling aggregate. Contact is the
cause .... perception aggregate ... formations aggregate.
Mentality-materiality is the cause and condition for the manifestation of
the consciousness aggregate."
The same sutta is also found at SN 22.82
Bhikkhu Bodhi comments in note 141 to the line:
"What is the cause and condition, venerable sir, for the manifestation
of the form aggregate?"
Note 141: Rupakkhandhassa pannapanaya. This might have been rendered "for
the description of the form aggregate." Pannapana is literally
"making known," and something is "made known" either by becoming
manifest or by being described." [ BB CD page 1077.]
So there is a cause for the manifestation of the form, feeling, perception,
volitional formation and consciousness aggregates.
In the case of the feeling, perception and volitional formations aggregates,
the cause is clearly stated - contact.
I cannot see how present intention, or delineation, or designation are
involved in this causation.
Regards, Vincent.
The MN 109 passage quoted by Retro is translated by Bhikkhu Bodhi as follows:
9. "What is the cause and condition, venerable sir, for the manifestation
of the material form aggregate? What is the cause ... feeling .. perception
.... formations .... the consciousness aggregate?"
"The four great elements, bhikkhu, are the cause and condition for the
manifestation of the material form aggregate. Contact is the cause and
condition for the manifestation of the feeling aggregate. Contact is the
cause .... perception aggregate ... formations aggregate.
Mentality-materiality is the cause and condition for the manifestation of
the consciousness aggregate."
The same sutta is also found at SN 22.82
Bhikkhu Bodhi comments in note 141 to the line:
"What is the cause and condition, venerable sir, for the manifestation
of the form aggregate?"
Note 141: Rupakkhandhassa pannapanaya. This might have been rendered "for
the description of the form aggregate." Pannapana is literally
"making known," and something is "made known" either by becoming
manifest or by being described." [ BB CD page 1077.]
So there is a cause for the manifestation of the form, feeling, perception,
volitional formation and consciousness aggregates.
In the case of the feeling, perception and volitional formations aggregates,
the cause is clearly stated - contact.
I cannot see how present intention, or delineation, or designation are
involved in this causation.
Regards, Vincent.
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Re: Five aggregates of appropriation (upādānakkhandha)
Greetings Vincent,
This previous discussion contains an array of different perspectives...
Phassa (contact)
http://www.dhammawheel.com/viewtopic.php?f=13&t=8033" onclick="window.open(this.href);return false;
In summary, I'll quote what I quoted there from Nanavira Thera, as it is pertinent to "appropriation"...
In fact, the whole of sutta that he referenced is relevant, so I'll provide a link to it...
MN 1: Mūlapariyāyasutta
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
This is why I say the arahant does not have five aggregates - they do not have the ignorance by which to take anything in subjection and appropriate it.
Metta,
Retro.
That may depend on how you regard contact (phassa).vinasp wrote:In the case of the feeling, perception and volitional formations aggregates,
the cause is clearly stated - contact.
I cannot see how present intention, or delineation, or designation are
involved in this causation.
This previous discussion contains an array of different perspectives...
Phassa (contact)
http://www.dhammawheel.com/viewtopic.php?f=13&t=8033" onclick="window.open(this.href);return false;
In summary, I'll quote what I quoted there from Nanavira Thera, as it is pertinent to "appropriation"...
Therefore, appropriating, and taking as mine, is how those aggregates in question arise. I hope Nanavira Thera's words help to illustrate "how present intention, or delineation, or designation are involved in this causation."So long as there is avijjā, all things (dhammā) are fundamentally as described in the earlier part of the Mūlapariyāyasutta (Majjhima i,1 <M.i,1>); that is to say, they are inherently in subjection, they are appropriated, they are mine (See ANICCA, MAMA, & A NOTE ON PATICCASAMUPPĀDA [f]). This is the foundation of the notion that I am and that things are in contact with me. This contact between me and things is phassa. The ditthisampanna sees the deception, but the puthujjana accepts it at its face value and elaborates it into a relationship between himself and the world
In fact, the whole of sutta that he referenced is relevant, so I'll provide a link to it...
MN 1: Mūlapariyāyasutta
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
This is why I say the arahant does not have five aggregates - they do not have the ignorance by which to take anything in subjection and appropriate it.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Five aggregates of appropriation (upādānakkhandha)
Hi Retro,
Quote:
"This is why I say the arahant does not have five aggregates - they do not have the ignorance by which to take anything in subjection and appropriate it."
This is my arahant #2 or tathagata.
Ignorance occurs twice in the DO formula, it can either be eliminated
all-at-once, or in two stages.
This is the basis for the two kinds of arahants.
Regards, Vincent.
Quote:
"This is why I say the arahant does not have five aggregates - they do not have the ignorance by which to take anything in subjection and appropriate it."
This is my arahant #2 or tathagata.
Ignorance occurs twice in the DO formula, it can either be eliminated
all-at-once, or in two stages.
This is the basis for the two kinds of arahants.
Regards, Vincent.
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Re: Five aggregates of appropriation (upādānakkhandha)
Greetings Vincent,
Nibbana-element with no residue
http://www.dhammawheel.com/viewtopic.php?f=13&t=160" onclick="window.open(this.href);return false;
Metta,
Retro.
Is this distinction you're drawing that between nibbana with/without "residue"?vinasp wrote:"This is why I say the arahant does not have five aggregates - they do not have the ignorance by which to take anything in subjection and appropriate it."
This is my arahant #2 or tathagata.
Ignorance occurs twice in the DO formula, it can either be eliminated
all-at-once, or in two stages.
This is the basis for the two kinds of arahants.
Regards, Vincent.
Nibbana-element with no residue
http://www.dhammawheel.com/viewtopic.php?f=13&t=160" onclick="window.open(this.href);return false;
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Five aggregates of appropriation (upādānakkhandha)
Hi everyone,
To make my position clear:
1. I make a distinction between "form" and "the form aggregate."
2. Form is actual real physical stuff, it exists.
3. The form aggregate is a mental construction, and "exists" only in that sense.
4. So the form aggregate persists, but it can cease permanently and completely.
Regards, Vincent.
To make my position clear:
1. I make a distinction between "form" and "the form aggregate."
2. Form is actual real physical stuff, it exists.
3. The form aggregate is a mental construction, and "exists" only in that sense.
4. So the form aggregate persists, but it can cease permanently and completely.
Regards, Vincent.
Re: Five aggregates of appropriation (upādānakkhandha)
Hi Retro,
Quote:
"Is this distinction you're drawing that between nibbana with/without "residue"?"
Yes. The "residue" is the five aggregates.
Regards, Vincent.
Quote:
"Is this distinction you're drawing that between nibbana with/without "residue"?"
Yes. The "residue" is the five aggregates.
Regards, Vincent.