When have I ever said that you should take me as the arbiter of these things???tiltbillings wrote:And why should we take you as being an arbiter of these things?
Vipassanā: What Is Dissolution, Really?
Re: Vipassanā: What Is Dissolution, Really?
- tiltbillings
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Re: Vipassanā: What Is Dissolution, Really?
You are pretty much presenting yourself as such with your rather rigid take on all this business.Ñāṇa wrote:When have I ever said that you should take me as the arbiter of these things???tiltbillings wrote:And why should we take you as being an arbiter of these things?
So, all the guys you quoted in the OP are simply and completely wrong and quite deluded, if we are to believe you.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: Vipassanā: What Is Dissolution, Really?
Nonsense. Believe whatever you want. But there are no sacred cows in Buddhism, and everything is open to critical investigation.tiltbillings wrote:You are pretty much presenting yourself as such with your rather rigid take on all this business.
- tiltbillings
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Re: Vipassanā: What Is Dissolution, Really?
The real question is: what were you experiencing?Ñāṇa wrote:[ I came to understand that this was an inaccurate interpretation of what I was experiencing and I had no alternative but to abandon that view.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: Vipassanā: What Is Dissolution, Really?
BTW, this defender of the faith role you've taken on is hypocritical. You've been vehemently critical of all sorts of things in your 11629 posts here on DW.tiltbillings wrote:And why should we take you as being an arbiter of these things? You are pretty much presenting yourself as such with your rather rigid take on all this business.
Why should you care? The real question for you is: What are you experiencing?tiltbillings wrote:The real question is: what were you experiencing?
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Re: Vipassanā: What Is Dissolution, Really?
And I am highly critical of your highly corrosive attack on Burmese vipassana. But let me ask you again, all the guys quoted in the OP are clearly wrong and deluded according to you?Ñāṇa wrote:BTW, this defender of the faith role you've taken on is hypocritical. You've been vehemently critical of all sorts of things in your 11629 posts here on DW.tiltbillings wrote:And why should we take you as being an arbiter of these things? You are pretty much presenting yourself as such with your rather rigid take on all this business.
You are the one who made a direct reference to your own experience and you stated that it was not what you at first thought, so what was it that you experienced? It would help me and anyone who be following this thread to understand your position and maybe it can throw some light on why you are are so insistent in your attack on Burmese vipassana.Why should you care?tiltbillings wrote:The real question is: what were you experiencing?
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
- tiltbillings
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Re: Vipassanā: What Is Dissolution, Really?
Of course, including your overly rigid insistence upon things being understood in a particular way.Ñāṇa wrote:Nonsense. Believe whatever you want. But there are no sacred cows in Buddhism, and everything is open to critical investigation.tiltbillings wrote:You are pretty much presenting yourself as such with your rather rigid take on all this business.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: Vipassanā: What Is Dissolution, Really?
When did Burmese Vipassanā become sacrosanct? You first accused me of being unfair in not accurately representing the teachings of Burmese Vipassanā, so I present the views of 5 major teachers who teach this system without comment or criticism and you call it a "highly corrosive attack." Your defender of the faith role is hypocritical man, too funny.tiltbillings wrote:And I am highly critical of your highly corrosive attack on Burmese vipassana.
It looks like you want to make this all about me. It's not. It never was. Now it seems that you want to try to bully me into silence with these inflamed accusations.tiltbillings wrote:maybe it can throw some light on why you are are so insistent in your attack on Burmese vipassana.
"Overly rigid"? It isn't "overly rigid" to subscribe to teachings which are meaningful and coherent. You may think it is, but it isn't.tiltbillings wrote:Of course, including your overly rigid insistence upon things being understood in a particular way.
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Re: Vipassanā: What Is Dissolution, Really?
A gift not accepted.Ñāṇa wrote:When did Burmese Vipassanā become sacrosanct? You first accused me of being unfair in not accurately representing the teachings of Burmese Vipassanā, so I present the views of 5 major teachers who teach this system without comment or criticism and you call it a "highly corrosive attack." Your defender of the faith role is hypocritical man, too funny.tiltbillings wrote:And I am highly critical of your highly corrosive attack on Burmese vipassana.
Asking you to explain something you said is not bullying. It is simply asking you to explain something you said. Actually, it is a rather interesting and possiibly important bit that is worth a look.It looks like you want to make this all about me. It's not. It never was. Now it seems that you want to try to bully me into silence with these inflamed accusations.tiltbillings wrote:maybe it can throw some light on why you are are so insistent in your attack on Burmese vipassana.
As to what is meaningful, it depends."Overly rigid"? It isn't "overly rigid" to subscribe to teachings which are meaningful and coherent. You may think it is, but it isn't.tiltbillings wrote:Of course, including your overly rigid insistence upon things being understood in a particular way.
>> Do you see a man wise [enlightened/ariya] in his own eyes? There is more hope for a fool than for him.<< -- Proverbs 26:12
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
This being is bound to samsara, kamma is his means for going beyond. -- SN I, 38.
“Of course it is happening inside your head, Harry, but why on earth should that mean that it is not real?” HPatDH p.723
Re: Vipassanā: What Is Dissolution, Really?
These repeated accusations on your part that I'm misrepresenting these teachers and initiating a "highly corrosive attack on Burmese vipassana" seem very much to be attempts to try to impeach my character and/or shut me up. We should be able to have discussions about dhamma here on DW without leveling such unfounded, inflammatory accusations.tiltbillings wrote:Asking you to explain something you said is not bullying.
Personal experiences are quite irrelevant to this sub-forum and this thread. I only mentioned that as one example. It isn't a case study.tiltbillings wrote:It is simply asking you to explain something you said. Actually, it is a rather interesting and possiibly important bit that is worth a look.
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Re: Vipassanā: What Is Dissolution, Really?
Greetings,
OK guys... if we can use the "report post" function to address these matters, rather than engage in meta-discussion it would be good.
Thanks.
Metta,
Retro.
OK guys... if we can use the "report post" function to address these matters, rather than engage in meta-discussion it would be good.
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: Vipassanā: What Is Dissolution, Really?
This is my view also.mikenz66 wrote:On the other hand, forgetting the philosophical machinations (which are certainly not what one is attending to in a retreat situation...) it might just be something that is commonly observed. Certainly the observation of experience "breaking up" is reported by just about everyone I know personally well enough to discuss such things, and doesn't rely on any theory (I'm not talking about any insight stages here, just what happens when one gets concentrated enough and pays attention enough). Whether too much is made of this observation is perhaps the interesting question.Ñāṇa wrote: So if one doesn't accept or at least acquiesce to the view of discrete momentary dhammas with sub-moments of origination (uppāda), subsistence (ṭhiti), and dissolution (bhaṅga) then the insight stage of knowing the incessant dissolution of discrete momentary dhammas lacks meaning and coherence.
Mike
I wonder if this again is an argument about semantics. These Burmese teachers are attempting to describe the moment of release and they describe it in terms of discrete momentary dhammas. Are they putting forward a philosophical position about existence or non-existence of such? No, I don't think so. It is simply descriptive language to guide practice. Can you show where such a description runs counter to what the Buddha taught in the suttas?
_/|\_
Re: Vipassanā: What Is Dissolution, Really?
What role do those quoted in the OP describe for jhana?
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]
Re: Vipassanā: What Is Dissolution, Really?
According to their interpretation, vipassanā cannot occur in jhāna.daverupa wrote:What role do those quoted in the OP describe for jhana?
Re: Vipassanā: What Is Dissolution, Really?
So do they teach another method for use post-jhana, while vipassana as most commonly presented is for pre-jhana, or is the practice to be done in the same way in both cases?Ñāṇa wrote:According to their interpretation, vipassanā cannot occur in jhāna.daverupa wrote:What role do those quoted in the OP describe for jhana?
- "And how is it, bhikkhus, that by protecting oneself one protects others? By the pursuit, development, and cultivation of the four establishments of mindfulness. It is in such a way that by protecting oneself one protects others.
"And how is it, bhikkhus, that by protecting others one protects oneself? By patience, harmlessness, goodwill, and sympathy. It is in such a way that by protecting others one protects oneself.
- Sedaka Sutta [SN 47.19]