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Sati1 wrote:... then wouldn't it be the wisest course of action to place one's effort entirely on pursuit of the path and on cultivation of the mind ...
SN 56.48: Chiggala Sutta wrote:It's likewise a sheer coincidence that one obtains the human state. It's likewise a sheer coincidence that a Tathagata, worthy & rightly self-awakened, arises in the world. It's likewise a sheer coincidence that a doctrine & discipline expounded by a Tathagata appears in the world. Now, this human state has been obtained. A Tathagata, worthy & rightly self-awakened, has arisen in the world. A doctrine & discipline expounded by a Tathagata appears in the world.
Therefore your duty is the contemplation, 'This is stress... This is the origination of stress... This is the cessation of stress.' Your duty is the contemplation, 'This is the path of practice leading to the cessation of stress.'"
AN 6.19: Maranassati Sutta wrote:If, on reflecting, he realizes that there are evil, unskillful mental qualities unabandoned by him that would be an obstruction for him were he to die during the day, then he should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities. Just as when a person whose turban or head was on fire would put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness to put out the fire on his turban or head, in the same way the monk should put forth extra desire, effort, diligence, endeavor, undivided mindfulness, & alertness for the abandoning of those very same evil, unskillful qualities.
AN 2.5: Appativana Sutta wrote:Thus you should train yourselves: 'We will relentlessly exert ourselves, [thinking,] "Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing our persistence."' That's how you should train yourselves.
Sati1 wrote:Is this correct view?
MN 63: Cūḷamālunkya Sutta wrote:And what have I declared? ‘This is suffering’—I have declared. ‘This is the origin of suffering’—I have declared. ‘This is the cessation of suffering’—I have declared. ‘This is the way leading to the cessation of suffering’—I have declared.
Why have I declared that? Because it is beneficial, it belongs to the fundamentals of the holy life, it leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. That is why I have declared it.
MN 117: Maha-cattarisaka Sutta wrote:And what is the right view with effluents, siding with merit, resulting in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is the right view with effluents, siding with merit, resulting in acquisitions.
And what is the right view that is noble, without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right view that is noble, without effluents, transcendent, a factor of the path.
These various factors are all equivalent to knowledge in terms of the four noble truths. The relationship between these four truths and the issue of skillful and unskillful action is shown in SN 46.51, which notes that analysis of qualities as a factor for awakening is fed by paying appropriate attention to qualities as to whether they are skillful or unskillful.
Virgo wrote:kamma and vipaaka are conditions that do not emanate from the mind itself - they simply function in reality just as the other 22 conditions do (and condition each other, and work with the help of other conditions)
http://nanavira.org/index.php/notes-on- ... tes/phassaDescartes, it seems, with his 'representative ideas', is the modern philosopher primarily responsible for the present tangle—see Heidegger, op. cit., p. 200 et seq. (Heidegger quotes Kant as saying that it is 'a scandal of philosophy and of human reason in general' that there is still no cogent proof for the 'being-there of things outside us' that will do away with all scepticism. Then he remarks 'The "scandal of philosophy" is not that this proof is yet to be given, but that such proofs are expected and attempted again and again'.) Removal of the pseudo-problem of the 'external' world removes materialism, but does not remove matter
http://nyanamoli.blogspot.com/2009/12/e ... rving.htmlThe assertion is made here that the event of observing at its simplest must of necessity be complex. Without comparison (confrontation) no observation could be said to have been made at all. For (a) without simultaneous (as it were 'spatial') confrontation of difference in the observed ("This - not that") no observation could be said to happen at all since there would be no way of distinguishing the alleged observation from non-observation; and (b) without difference between the observed and the observer (observable by, successive as it were, 'temporal' comparison as "difference in the new observed") no observation could be happening either, since the alleged observer could not be distinguished from the observed. An "observed that is indistinguishable from the non-observed" will be regarded as unconstitutable as likewise an "observer with no observed" an "observed with no observers" and an "observer and observed indistinguishable inter se".
Sati1 wrote: (via ignorance -> mental formation -> consciousness).
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