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The causes for wisdom - Page 56 - Dhamma Wheel

The causes for wisdom

A discussion on all aspects of Theravāda Buddhism
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tiltbillings
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Re: The causes for wisdom

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Re: The causes for wisdom

Postby ancientbuddhism » Fri Jul 05, 2013 5:12 pm

I say, beware of all enterprises that require new clothes, and not rather a new wearer of clothes.” – Henry David Thoreau, Walden, 1854

Secure your own mask before assisting others. – NORTHWEST AIRLINES (Pre-Flight Instruction)


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Re: The causes for wisdom

Postby Alex123 » Thu Jul 25, 2013 3:14 pm

"Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference..."

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Re: The causes for wisdom

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Re: The causes for wisdom

Postby robertk » Sat Aug 10, 2013 7:46 am

Pariyatti as the Root of the Sāsanā

(From the Atthakathā to Anguttara Nikāya, Ekanipāta, Dutiyapamādādivagga, 42nd sutta)




And in that place [Maṇḍalārāma Monastery in Kallagāma] there arose a discussion among the elders as to whether the root of the Dispensation consisted in practice (paṭipatti) or in study of the Teaching (pariyatti). Those elders who were wearers of rag-robes said, “practice is the root,” and those elders who were teachers of Dhamma said, “study is the root.”

Then some elders said, “we cannot decide between your two opinions merely on the basis of your assertions. Support them by quoting a saying spoken by the Conqueror.”

“It will be no trouble to quote a saying,” replied both sides. Then the elders who were wearers of rag-robes quoted these passages:

“Subhadda, if bhikkhus in this very Dispensation were to live rightly, the world would not be empty of arahants.”

“Your majesty, the Teacher’s Dispensation is rooted in practice and has practice as its pith. While practice is maintained, the Dispensation lasts.”

After listening to these sayings, the elders who were teachers of Dhamma then quoted this saying as proof of their own claim:

“For as long the Suttantas endure, for as long as the Vinaya is taught,
For just that long will there be light, like that after the sun has risen.
But when the Suttantas are no more, and when the Vinaya is forgotten,
There will be darkness in the world, like that after the sun has set.
While the Suttantas are protected, then is practice protected too;
A sage, being grounded in practice, fails not to reach peace from the bonds.”

When this saying was quoted, the elders who were wearers of rag-robes became silent and the speech of the teachers of Dhamma prevailed.

Neither among a hundred bulls, nor among a thousand, will even a single bull ensure the continuance of his line in the absence of a cow. Even so, neither among a hundred bhikkhus intent on insight, nor among a thousand, will even a single bhikkhu penetrate the noble path in the absence of pariyatti.

Marks are engraved in rock to show the location of buried treasure; for as long as those marks endure, the treasure is not reckoned as lost. Even so, for as long as pariyatti endures, the Teacher’s Dispensation is not reckoned to have disappeared.
(Manorathapūraṇī i. 92-3, translation by dhammanando

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Re: The causes for wisdom

Postby robertk » Sat Aug 10, 2013 7:47 am

why the Dhamma needs to be considered carefully
from sarha abbott
http://groups.yahoo.com/group/dhammastu ... age/121643
Here is a quote from the Paramatthadiipanii naama Udaana.t.thakathaa - The
Udaana Commentary; a discussion of the terms 'eva.m' and 'suta,m' used by
Aananda:
>
> "...And in proclaiming this utterance of eva.m, elucidating the paying of
methodical attention in the manner already stated, he elucidates the fact that
such things had been carefully considered by him in his mind; that they had been
well pierced by (right view). For the Dhamma of the texts, when carefully
considered in the mind after the manner of 'In this case it is morality that is
talked of, in this case concentration, in this case insight - to such an extent
are there sequential teachings here and so on, when pierced by thoroughly
investigating - after the manner of 'Such is form; to such extent there is form'
(cp DA 462 or D ii 35) and so forth - things formed and formless; spoken of in
this place and that, by way of (right) view either consisting of reflection
upon, and approval of, Dhamma accompanied by hearsay and the consideration of
reasons, or else reckoned as full understanding of the known, is one bringing
happiness and well-being to oneself and others. In proclaiming this utterance
suta.m, elucidating his link with hearing, he elucidates 'Abundant are the
things heard by me; learned by heart, verbally familiarised' (cp M i 213 etc.).
For texts are (all) subject to application of the ear. In the complete
fulfillment of the meaning and formulation of the Dhamma as a result of its
being well proclaimed, he generates regard (concerning same), by saying that the
one not hearing, with due regard, Dhamma with its meaning and formulation
completely fulfilled becomes one completely excluded from its benefit, that
Dhamma is to be heard with care..."
>

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robertk
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Re: The causes for wisdom

Postby robertk » Sat Aug 10, 2013 7:49 am

study in the present moment, study of the khandas


Sammohavinodanii:

QUOTE
2075. "...Anulomika.m khanti.m ('conformable acceptance') and so on are all synonyms for understanding. For that is in conformity since it conforms by showing non-opposition to the five reasons for the aforesaid sphere of work and so on. Likewise, it is in conformity since it conforms with behaviour beneficial to beings, it conforms to the Truth of the Path and it conforms owing to conforming to the highest meaning, nibbaana. And it accepts (khamati), bears, is able to see all these reasons, thus it is acceptance (khanti). 'It sees' is di.t.thi ('view'). 'It chooses' is ruci ('choice'). 'It perceives with the senses' is muti ('sensing'). 'It observes' is pekkho ('observance'). And all these things (dhamma) called the five aggregates on being studied (nijjhaayamaanaa) again and again in accordance with impermanence, suffering and no-self, accept (khamanti) that study (nijjhaana); thus it is dhammanijjhaanakkhanti ('acceptance of study things').

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Alex123
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Re: The causes for wisdom

Postby Alex123 » Sat Aug 10, 2013 12:27 pm

"Life is a struggle. Life will throw curveballs at you, it will humble you, it will attempt to break you down. And just when you think things are starting to look up, life will smack you back down with ruthless indifference..."

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robertk
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Re: The causes for wisdom

Postby robertk » Sat Aug 24, 2013 2:36 pm

this is a transcript that nina made of the discussion in Bangkok today,
it talks about study in theory and directly.

Saturday, Http://groups.yahoo.com/group/dhammastu ... age/132675


part 1.

The Buddha’s teachings are about everything that appears now. Is it you who
sees? Seeing is seeing, it is dhamma. This truth can be directly experienced,
not by me, but by understanding. Is it possible to experience the arising and
falling away of seeing? Now now. Understanding has to begin by pariyatti
(intellectual understanding), then pa.tipatti (development of satipa.t.thaana)
and pativedha (realisation of the truth).

What is real is dhamma. We need the word abhidhamma, abhi, because it is very
subtle. One knows that seeing is not hearing. At the moment of seeing there is
no hearing. It is not enough to know that seeing is not permanent. Seeing cannot
be taken for self, it is conditioned to arise and fall away, before hearing can
arise.

Dhamma is abhidhamma, because it is very deep and subtle. Apart from abhidhamma
there is the word paramattha dhamma. No one can condition the arising of seeing,
it is beyond anyone’s control. Are you now studying abhidhamma, paramattha
dhamma, or just dhamma. They are the same. Whatever is real is dhamma, but sure,
it is subtle: abhidhamma. It takes time to study and really understand. Nobody
can change the characteristic of seeing into thinking, it is paramattha dhamma.
What dhammas are there now?

Answer: cold, hardness, feeling.

T.A.: At the moment of saying cold or hardness, is there any understanding of
their characteristics? What is the understanding of it? The characteristic of
non-self is not ready to appear yet. The experience of the actual seeing is not
now, while talking about it.

Remember, seeing is not self, but understanding is not yet of the degree that it
can experience it as not self. When the Buddha pointed out the reality of
seeing, the listeners paid attention to its characteristic. Nowadays it is
different. There are different degrees of understanding.

What is eyesense, cakkhu pasada?

Answer: A kind of ruupa caused by kamma.

T.A.: Who knows cakkhu pasada? What about pariyatti, pa.tipatti and pativedha?
What is it now? Usually one is forgetful all the time. Are you forgetful? What
are you forgetful of? You forget that there are only dhammas, no one there.
Dhamma is so subtle, it is abhidhamma.

What is seen? We are forgetful again. If one is not forgetful, what is seen?
There is no one there, only visible object. At this very moment, what is seen?
There can be a condition for understanding to develop. There is only one kind of
reality that can be seen.

Study means not just listening to words, but it is understanding the nature of
realities. We think a lot of shape and form, but there is no one there. Really
understanding of what we are talking about is the development from pariyatti to
pa.tipatti. Who knows that that what is seen is just visible object, no people?
When there is no thinking there is no one. Is this abhidhamma? It is very deep
and subtle, letting go of people in this room.

What kind of citta is there at the moment of thinking of a cat? That moment is
not you, it is thinking. Thinking is real, not self.

Sukin: There is nothing wrong with thinking, thinking is not the problem, but
wrong view. What has arisen has already fallen away, we do not try to stop
thinking.

T.A.: It (thinking) is still you, not a dhamma. We are always forgetful. Who can
know what dhamma is without studying?

**********

Nina.



[Non-text portions of this message have been removed]

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clw_uk
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Re: The causes for wisdom

Postby clw_uk » Tue Aug 27, 2013 9:18 pm

Unbowed, Unbent, Unbroken


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