Dear Tilt,tiltbillings wrote:I am repeating the following because dhamma follower did not reply to it, and I would like him to do so.
===========================================
It depends, but until you have awakening you have to work with the "me" and "mine." Also, since this is the classical section we can talk about things using conventional or ultimate language. Conventional language is less clumsy.dhamma follower wrote:
As it has been said, the choice doesn't belong to anyone, it is cetana perfoming its functions, but ignorance takes it for "mine" or "his".
Understanding that it is not "me", but only elements arising by conditions is what constitutes right view, an indispensable factor of the Path, isn't it?
Best wishes,
D.F
The Buddha did not speak falsely:
See:
- By oneself is evil done, by oneself is one defiled;
By oneself is evil shunned, by oneself is one refined.
To polish or stain, on ourselves it depends,
For a person cannot by another be cleansed.
(Dhammapada 165)
http://www.dhammawheel.com/viewtopic.ph ... onal#p5963" onclick="window.open(this.href);return false;
From the commentary to the Anguttara Nikaya:sammuti-kathā is not inferior to paramattha-kathā. And since this is not an Abhidhamma section we need not be limited to trying to speak in Abhidhamma-ese.Herein references to living beings, gods, Brahma, etc., are sammuti-kathā, whereas references to impermanence, suffering, egolessness, the aggregates of the empiric individuality, the spheres and elements of sense perception and mind-cognition, bases of mindfulness, right effort, etc., are paramattha-kathā. One who is capable of understanding and penetrating to the truth and hoisting the flag of Arahantship when the teaching is set out in terms of generally accepted conventions, to him the Buddha preaches the doctrine based on sammuti-kathā. One who is capable of understanding and penetrating to the truth and hoisting the flag of Arahantship when the teaching is set out in terms of ultimate categories, to him the Buddha preaches the doctrine based on paramattha-kathā.
To one who is capable of awakening to the truth through sammuti-kathā , the teaching is not presented on the basis of paramattha-kathā, and conversely, to one who is capable of awakening to the truth through paramattha-kathā, the teaching is not presented on the basis of sammuti-kathā. There is this simile on this matter: Just as a teacher of the three Vedas who is capable of explaining their meaning in different dialects might teach his pupils, adopting the particular dialect, which
each pupil understands, even so the Buddha preaches the doctrine adopting, according to the suitability of the occasion, either the sammuti- or the paramattha-kathā. It is by taking into consideration the ability of each individual to understand the Four Noble Truths, that the Buddha presents his teaching, either by way of sammuti, or by way of paramattha, or by way of both. Whatever the method adopted the purpose is the same, to show the way to Immortality through the analysis of mental and physical phenomena. AA. Vol. I, pp.54-55
http://kr.buddhism.org/~skb/down/papers/094.pdf" onclick="window.open(this.href);return false;
I believe it refers to the kind of being with quick understanding, those who have had accumulated such a great deal of wisdom that one short sentence in common language is enough for them to get it.
For us, not only we need more elaboration in details on realities, but also many lives time...
What, according to you, arises and passes away? Can a house, a person arise and passe away?
The stages of vipassana insights all have paramatha as objects, don't they?
Brgds,
D.F