Ha! "puggalaphobia." Who knows, maybe the Puggalavadins were reacting to puggalaphobia. Not that they didn't get carried away also. But you're right, the Buddha cleary did not make these artificial attempts to sanitize his teachings of all personal speech.retrofuturist wrote:Greetings,
I'm not sure whether this is an "English as a second language" issue, or whether this is actually what Sujin teaches, but that is just plain stupid.dhamma follower wrote:As soon as there's idea of a method, it is the idea of someone who can (attend to the realities as they arise).
That's like saying, "as soon there's idea of a Noble Eightfold Path, it is the idea of someone who can (follow that path)"
I'm glad the Buddha didn't suffer from puggalaphobia...
Metta,
Retro.
The causes for wisdom
Re: The causes for wisdom
"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: The causes for wisdom
The part on elements is in the Concentration Chapter, I don't think it represents the manner of practice for the dry insight worker as a whole. The chapter on Understanding reflects a larger spectrum of objects for insights: four primaries, 18 elements, 12 bases, 5 aggregates. And apart from the going to a secluded place, I don't see anything like a formal practice in the description. It's rather all about a work of understanding.kirk5a wrote:When I follow up on the explanation given in the Visuddhimagga for the manner of practice for the "sukkha-vipassaka" what I find is instructions to go on solitary retreat, direct attention to the various aspects of the body, discern the elements, make effort and develop concentration.
Post unfinished, please replace by the next one
Last edited by dhamma follower on Tue May 14, 2013 6:50 am, edited 1 time in total.
- tiltbillings
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Re: The causes for wisdom
Part of the problem here is that your conception of "formal" practice is a straw-man that poorly reflects the real world.dhamma follower wrote:The part on elements is in the Concentration Chapter, I don't think it represents the manner of practice for the dry insight worker as a whole. The chapter on Understanding reflects a larger spectrum of objects for insights: four primaries, 18 elements, 12 bases, 5 aggregates. And apart from the going to a secluded place, I don't see anything like a formal practice in the description. It's rather all about a work of understanding.kirk5a wrote:When I follow up on the explanation given in the Visuddhimagga for the manner of practice for the "sukkha-vipassaka" what I find is instructions to go on solitary retreat, direct attention to the various aspects of the body, discern the elements, make effort and develop concentration.
>> 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
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Re: The causes for wisdom
The part on elements is in the Concentration Chapter, I don't think it represents the manner of practice for the dry insight worker as a whole. The chapter on Understanding reflects a larger spectrum of objects for insights: four primaries, 18 elements, 12 bases, 5 aggregates. And apart from the going to a secluded place, I don't see anything like a formal practice in the description on the development of concentration based on four elements. It's rather all about a work of understanding.kirk5a wrote:When I follow up on the explanation given in the Visuddhimagga for the manner of practice for the "sukkha-vipassaka" what I find is instructions to go on solitary retreat, direct attention to the various aspects of the body, discern the elements, make effort and develop concentration.
IMHO, because of the core of both developments (samatha and vipassana) is understanding (of different kinds), I don't think we should imitate the behavior of what is described in the texts. Rather i would assess my level of understanding first. I can imagine very well that when understanding has been developed to a certain stage, living in seclusion will seem to be the most natural thing to do. And when the danger of sense pleasure has really been seen by wisdom, nothing will be better than a forest-gone recluse life devoting to the escape from sense pleasure.
Gradual sayings, Part III, Ch XIX, 181- Forest gone“Monks, these five are forest-gone. What five?
“One is forest-gone out of folly and blindness; one out of evil desires and longings;
one foolish and mind-tossed; one at the thought: ”It is praised by Buddhas and
their disciples”; and one is forest-gone just because his wants are little, just for
contentment, just to mark (his own faults) 8
, just for seclusion, just because it is
the very thing 9
.
“Verily, monks, of these five who have gone to the forest, he who has gone just
because his wants are little, for contentment, to mark (his own faults), for
seclusion, just because it is the very thing-- he of the five is topmost, best,
foremost, highest, elect.
“Monks, just as from the cow comes milk, from milk cream, from cream butter,
from butter ghee, from ghee the skim of ghee which is reckoned topmost; even so,
monks, of these five forest-gone, he who has gone just because his wants are little,
for contentment, to mark (his own faults), for seclusion, and just because it is the
very thing–he of the five is topmost, best, foremost, highest, elect.”
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Re: The causes for wisdom
I would not say that Sayadaw U Tejaniya is teaching the same thing. He is saying many things similar and I believe his understanding of the Dhamma will agree with AS's.mikenz66 wrote: And I have given you quotes from at least two other teachers (and you've added Sayadaw T yourself) who say essentially the same thing. So it's not something unique to Ajahn Sujin. How could it be, when it's the teaching of the Buddha? Of course, anyone can say that they are not operating with the "idea of someone who can". Whether they really are another matter.
Mike
I can't comment on the others because I don't know them well enough. But it's good to know that some teachers are moving in that direction too.
Brgds,
D.F
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Re: The causes for wisdom
Dear Retro,retrofuturist wrote:Greetings,
I'm not sure whether this is an "English as a second language" issue, or whether this is actually what Sujin teaches, but that is just plain stupid.dhamma follower wrote:As soon as there's idea of a method, it is the idea of someone who can (attend to the realities as they arise).
That's like saying, "as soon there's idea of a Noble Eightfold Path, it is the idea of someone who can (follow that path)"
I'm glad the Buddha didn't suffer from puggalaphobia...
Metta,
Retro.
A third option is :may be an issue of comprehension. Some people might not find that so plain stupid
When I was 18 and heard about the Four Noble Truth for the first time, I thought: "it's a silly stuff".
Puggalaphobia? Nice word, but may be Ditthiphobia will be a more proper one in this case.
Brgds,
D.F
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Re: The causes for wisdom
You have totally missed the point here. The suttas make it quite plainly clear that one can use conventional language to speak accurately and asutely about the Dhamma. Just because one uses impersonal abhidhamma-speak does not mean one better understands the Dhamma than one who uses sutta language. What we have seen displayed with this Sujin abhidhamma-speak in a muddling of the Dhamma, making it look like a form of hard determinism.dhamma follower wrote:Dear Retro,retrofuturist wrote:Greetings,
I'm not sure whether this is an "English as a second language" issue, or whether this is actually what Sujin teaches, but that is just plain stupid.dhamma follower wrote:As soon as there's idea of a method, it is the idea of someone who can (attend to the realities as they arise).
That's like saying, "as soon there's idea of a Noble Eightfold Path, it is the idea of someone who can (follow that path)"
I'm glad the Buddha didn't suffer from puggalaphobia...
Metta,
Retro.
A third option is :may be an issue of comprehension. Some people might not find that so plain stupid
When I was 18 and heard about the Four Noble Truth for the first time, I thought: "it's a silly stuff".
Puggalaphobia? Nice word, but may be Ditthiphobia will be a more proper one in this case.
"As soon as there's idea of a method, it is the idea of someone who can (attend to the realities as they arise)." You are seriously missing something here.
>> 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: The causes for wisdom
Yes, it's in the "concentration" chapter, and we are referred there from the "understanding" chapter. Which explicitly demonstrates that concentration, individual effort, "method," "formal practice" - these are all how the Visuddhimagga describe the practice of the "dry-insight worker."dhamma follower wrote:The part on elements is in the Concentration Chapter, I don't think it represents the manner of practice for the dry insight worker as a whole. The chapter on Understanding reflects a larger spectrum of objects for insights: four primaries, 18 elements, 12 bases, 5 aggregates. And apart from the going to a secluded place, I don't see anything like a formal practice in the description on the development of concentration based on four elements. It's rather all about a work of understanding.kirk5a wrote:When I follow up on the explanation given in the Visuddhimagga for the manner of practice for the "sukkha-vipassaka" what I find is instructions to go on solitary retreat, direct attention to the various aspects of the body, discern the elements, make effort and develop concentration.
Turning to that chapter, it says:Vis.M XVIII wrote: But one whose vehicle is pure insight, or that same aforesaid one whose vehicle
is serenity, discerns the four elements in brief or in detail in one of the various ways
given in the chapter on the definition of the four elements (XI.27ff.).
http://www.aimwell.org/News/news.html41. So firstly, one of quick understanding who wants to develop this meditation
subject should go into solitary retreat.
Then he should advert to his own entire
material body and discern the elements in brief in this way: “In this body what
is stiffenedness or harshness is the earth element, what is cohesion or fluidity25
[352] is the water element, what is maturing (ripening) or heat is the fire element,
what is distension or movement is the air element.” And he should advert and
give attention to it and review it again and again as “earth element, water
element,” that is to say, as mere elements, not a living being, and soulless.
42. As he makes effort in this way it is not long before concentration arises in
him, which is reinforced by understanding that illuminates the classification of
the elements, and which is only access and does not reach absorption because it
has states with individual essences as its object.
"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
Re: The causes for wisdom
A conversation with Sujin and Nina last year about intellectual understanding :
http://groups.yahoo.com/group/dhammastu ... age/131507
Than Acharn Sujin, Wang Nam Khiew, 16th, noon 1m)
TA Sujin: Everyone has to develop right understanding.
N: Maybe we are impatient or we don't have enough courage...
TA: ignorance, and clinging, until it's less and less; reality can appear to
pa~n~na as it is, now it appears differently; like the four primaries (rupas):
they do not appear to seeing, but what appears (to seeing) is that which arises
with them (color/vanna), so it's like the transformation of the four primaries
into different things, like magicians; and it takes quite a long time to learn
how the magician can do (his tricks); and this is much more (difficult) than
(learning) the magician (tricks), so it takes longer time to understand the way
the dhammas do (their tricks) .
N: But we're now in the current, pleasant objects, the mountains, the trees, and
we like it, just pleasant feelings.
TA: A reality, pa~n~na can understand it, it's conditioned, it goes away before
we can know what it is; it's like: as soon as it's object, it's gone, so the
other object appears, when pa~n~na understands that; otherwise the self tries,
to cling, and thinking out whatever it is, nama, rupa and so forth, and paccaya;
but actually intellectual understanding just conditions detachment from
clinging, when time comes.
N: Intellectual understanding....
TA: ... is condition for having less attachment
N: Even intellectual understanding
TA: But it's not as effective right understanding as direct
N: No
TA: But it can see the difference between the two
N: It's not so easy to know what is direct understanding
TA: When awareness arises it's different, just a little different, but it has to
be there; it's like seeing and hearing, it seems like they arise together; so,
as that object is still there, right understanding is another moment, like
seeing and hearing, but it appears, so pa~n~na can understand that, no other
object, only that object which is there, seems like appearing, by nimitta.
N: It's more pleasant than yesterday... that museum
TA: Yes, nothing can be compared to the moment of understanding, it's so
precious, to understand; from birth: no understanding, until learning the
Teachings, to understand; the object is exactly the same, from aeons and aeons,
visible object can be seen, and the other objects cannot be seen, so there can
be understanding of everything when there is more and more intellectual
understanding, which will condition direct understanding, (it) keeps on going by
conditions, otherwise (it's) 'I' and 'how I can...' or 'why...'
http://groups.yahoo.com/group/dhammastu ... age/131507
Than Acharn Sujin, Wang Nam Khiew, 16th, noon 1m)
TA Sujin: Everyone has to develop right understanding.
N: Maybe we are impatient or we don't have enough courage...
TA: ignorance, and clinging, until it's less and less; reality can appear to
pa~n~na as it is, now it appears differently; like the four primaries (rupas):
they do not appear to seeing, but what appears (to seeing) is that which arises
with them (color/vanna), so it's like the transformation of the four primaries
into different things, like magicians; and it takes quite a long time to learn
how the magician can do (his tricks); and this is much more (difficult) than
(learning) the magician (tricks), so it takes longer time to understand the way
the dhammas do (their tricks) .
N: But we're now in the current, pleasant objects, the mountains, the trees, and
we like it, just pleasant feelings.
TA: A reality, pa~n~na can understand it, it's conditioned, it goes away before
we can know what it is; it's like: as soon as it's object, it's gone, so the
other object appears, when pa~n~na understands that; otherwise the self tries,
to cling, and thinking out whatever it is, nama, rupa and so forth, and paccaya;
but actually intellectual understanding just conditions detachment from
clinging, when time comes.
N: Intellectual understanding....
TA: ... is condition for having less attachment
N: Even intellectual understanding
TA: But it's not as effective right understanding as direct
N: No
TA: But it can see the difference between the two
N: It's not so easy to know what is direct understanding
TA: When awareness arises it's different, just a little different, but it has to
be there; it's like seeing and hearing, it seems like they arise together; so,
as that object is still there, right understanding is another moment, like
seeing and hearing, but it appears, so pa~n~na can understand that, no other
object, only that object which is there, seems like appearing, by nimitta.
N: It's more pleasant than yesterday... that museum
TA: Yes, nothing can be compared to the moment of understanding, it's so
precious, to understand; from birth: no understanding, until learning the
Teachings, to understand; the object is exactly the same, from aeons and aeons,
visible object can be seen, and the other objects cannot be seen, so there can
be understanding of everything when there is more and more intellectual
understanding, which will condition direct understanding, (it) keeps on going by
conditions, otherwise (it's) 'I' and 'how I can...' or 'why...'
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Re: The causes for wisdom
And the point is?robertk wrote: . . .
>> 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
- retrofuturist
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Re: The causes for wisdom
Greetings,
Metta,
Retro.
"This thread can consider the causes for panna, wisdom." (from the original post)tiltbillings wrote:And the point is?
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."
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Re: The causes for wisdom
Which does not really answer the question in relationship to the post it was a response to. Intellectual knowledge definitely has a role to play, but it is a subservient role.retrofuturist wrote:Greetings,
"This thread can consider the causes for panna, wisdom." (from the original post)tiltbillings wrote:And the point is?
Metta,
Retro.
>> 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
- retrofuturist
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- Joined: Tue Dec 30, 2008 9:52 pm
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- Contact:
Re: The causes for wisdom
Greetings,
Huh? Which post... Kirk's post from May 2013?
(perhaps the posts after Robert's should be removed... )
Metta,
Retro.
Huh? Which post... Kirk's post from May 2013?
(perhaps the posts after Robert's should be removed... )
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."
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Re: The causes for wisdom
Probably not. In the broader context of this thread, I'd like to hear what the point is that he trying to make by posting this dialogue.retrofuturist wrote:
(perhaps the posts after Robert's should be removed... )
>> 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: The causes for wisdom
As retro said I posted this in the causes for wisdom thread. As I understand it correct intellectual understanding is the prime cause for deeper levels of understanding.tiltbillings wrote:Which does not really answer the question in relationship to the post it was a response to. Intellectual knowledge definitely has a role to play, but it is a subservient role.retrofuturist wrote:Greetings,
"This thread can consider the causes for panna, wisdom." (from the original post)tiltbillings wrote:And the point is?
Metta,
Retro.