Thank you Element
I think I understand better now when it is said that annihilationism is close to dispassion.
Craving for Non-Existence
Re: Craving for Non-Existence
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Re: Craving for Non-Existence
Just a thought ... I believe the four way proposition has its origin in Indian logic.genkaku wrote:...
In Zen, which is the preference I have, there are what is called the Four Propositions:
It exists.
It doesn't exist.
It both exists and does not exist.
It neither exists nor does not exist.
... Just my two cents.
http://en.wikipedia.org/wiki/Indian_logic" onclick="window.open(this.href);return false;
http://en.wikipedia.org/wiki/Tetralemma" onclick="window.open(this.href);return false;
This is evident in the dialogues between the ascetics and the Buddha, eg four of the eleven questions not to be answered, whether the Buddha exist, not exist etc. It can also be found in but not limited to Nagarjuna's commentarial works and from there, it took root in the later zen school of thought.
- sukhamanveti
- Posts: 169
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Re: Craving for Non-Existence
"isnt nibbana the ending of existence, cesstation so isnt walking the path simply a craving for non-existence?"
I found something that might be relevant to your discussion. Thanissaro Bhikkhu argues that Nibbana is not the ending of existence at all in Mind Like Fire Unbound, a book that may be found online here:
http://www.accesstoinsight.org/lib/auth ... x.html#pre" onclick="window.open(this.href);return false;
I have not had the chance to read it all myself, but it looks interesting.
With firm determination to stay out of the debate ,
Ed
I found something that might be relevant to your discussion. Thanissaro Bhikkhu argues that Nibbana is not the ending of existence at all in Mind Like Fire Unbound, a book that may be found online here:
http://www.accesstoinsight.org/lib/auth ... x.html#pre" onclick="window.open(this.href);return false;
I have not had the chance to read it all myself, but it looks interesting.
With firm determination to stay out of the debate ,
Ed
Sīlaṃ balaṃ appaṭimaṃ.
Sīlaṃ āvudhamuttamaṃ.
Sīlamābharaṇaṃ seṭṭhaṃ.
Sīlaṃ kavacamabbhutaṃ.
Virtue is a matchless power.
Virtue is the greatest weapon.
Virtue is the best adornment.
Virtue is a wonderful armor.
Theragatha 614
Sabbapāpassa akaraṇaṃ,
kusalassa upasampadā,
Sacittapariyodapanaṃ,
etaṃ buddhāna sāsanaṃ.
Refraining from all wrong-doing,
Undertaking the good,
Purifying the mind,
This is the teaching of the buddhas.
Dhammapada v. 183/14.5
Sīlaṃ āvudhamuttamaṃ.
Sīlamābharaṇaṃ seṭṭhaṃ.
Sīlaṃ kavacamabbhutaṃ.
Virtue is a matchless power.
Virtue is the greatest weapon.
Virtue is the best adornment.
Virtue is a wonderful armor.
Theragatha 614
Sabbapāpassa akaraṇaṃ,
kusalassa upasampadā,
Sacittapariyodapanaṃ,
etaṃ buddhāna sāsanaṃ.
Refraining from all wrong-doing,
Undertaking the good,
Purifying the mind,
This is the teaching of the buddhas.
Dhammapada v. 183/14.5
- sukhamanveti
- Posts: 169
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Re: Craving for Non-Existence
P.S.: Scroll up to find links to the various parts of the book.sukhamanveti wrote:"isnt nibbana the ending of existence, cesstation so isnt walking the path simply a craving for non-existence?"
I found something that might be relevant to your discussion. Thanissaro Bhikkhu argues that Nibbana is not the ending of existence at all in Mind Like Fire Unbound, a book that may be found online here:
http://www.accesstoinsight.org/lib/auth ... x.html#pre" onclick="window.open(this.href);return false;
I have not had the chance to read it all myself, but it looks interesting.
With firm determination to stay out of the debate ,
Ed
Sīlaṃ balaṃ appaṭimaṃ.
Sīlaṃ āvudhamuttamaṃ.
Sīlamābharaṇaṃ seṭṭhaṃ.
Sīlaṃ kavacamabbhutaṃ.
Virtue is a matchless power.
Virtue is the greatest weapon.
Virtue is the best adornment.
Virtue is a wonderful armor.
Theragatha 614
Sabbapāpassa akaraṇaṃ,
kusalassa upasampadā,
Sacittapariyodapanaṃ,
etaṃ buddhāna sāsanaṃ.
Refraining from all wrong-doing,
Undertaking the good,
Purifying the mind,
This is the teaching of the buddhas.
Dhammapada v. 183/14.5
Sīlaṃ āvudhamuttamaṃ.
Sīlamābharaṇaṃ seṭṭhaṃ.
Sīlaṃ kavacamabbhutaṃ.
Virtue is a matchless power.
Virtue is the greatest weapon.
Virtue is the best adornment.
Virtue is a wonderful armor.
Theragatha 614
Sabbapāpassa akaraṇaṃ,
kusalassa upasampadā,
Sacittapariyodapanaṃ,
etaṃ buddhāna sāsanaṃ.
Refraining from all wrong-doing,
Undertaking the good,
Purifying the mind,
This is the teaching of the buddhas.
Dhammapada v. 183/14.5
Re: Craving for Non-Existence
I guess you could say that.clw_uk wrote:Craving for non-existence is a synonym for aversion. For example, having pain, being averse to that pain and craving to commit or even commiting suicide. Or simply being averse to hot weather. This is craving for non-existence, not wanting to experience hot weather.
Nibbana is the cessation of existence via insight. Nibbana makes living easy & effortless. With Nibbana, pain & hot weather can be accommodated.
E
Then couldnt it be said that practising the dhamma comes from aversion, aversion to Dukkha?
But in the end, even this aversion is dropped, much like the "desire" to strive towards Nibbana.
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Re: Craving for Non-Existence
piotr wrote:Hi,
Sāriputta-thera did (AN 10.7).bodom_bad_boy wrote:Whoever said Nibbana is the ending of existence?
Clw_uk I would suggest you to read The Paradox of Becoming by Ṭhānissaro Bhikkhu, because he touches this topic in depth there.
http://dhammatalks.org/Archive/Writings ... coming.pdf" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false;
That book is really interesting because you can see how modern & pre-modern contemplatives use the perceptual viewpoints discussed by Ajaan Thanissaro (and the suttas) to induce the "arupa" states and teach them as "enlightenment." It is also a good antidote to the erroneous notion that the "anatta" teaching alone will take to you "enlightenment;" craving for non-becoming will still lead to renewed becoming. Here are some quotes from The Paradox of Becoming that illustrate the problem:
"Later passages in this discourse show that the monks in question, in trying
to abandon a sense of self, end up clinging instead to a state of equanimity—a
point that shows how important it is to understand all four types of clinging
in order to escape clinging entirely."
“The supreme viewpoint external (to the Dhamma) is this: ‘I should
not be and it should not occur to me; I will not be; it will not occur to me.’
Of one with this view it may be expected, ‘(The thought of)
unloathsomeness with regard to becoming will not occur to him, and (the
thought of) loathsomeness with regard to the cessation of becoming will
not occur to him.’” — AN 10:29
However, this viewpoint—in and of itself—does not lead to freedom from the
changeablility of becoming.
“There are beings who have this view. Yet even in the beings who have
this view there is still aberration, there is change. Seeing this, the
instructed disciple of the noble ones grows disenchanted with that.” —
AN 10:29
The Buddha nowhere discusses the precise state of becoming engendered by
the act of holding to this viewpoint, but two possibilities come to mind. The first
is that the act of holding to the second reading of the viewpoint—stating that no
thoughts (or perceptions) should or will occur to one—would apparently lead to
the dimension of neither perception nor non-perception. AN 4:172 singles out
this dimension as the realm in which beings take rebirth without conscious
intention on their part or on the part of anyone else. In other words, one takes
rebirth and inhabits a new level of becoming there even when one does not
consciously want to engage in becoming at all. As we will see below, MN 106
states that this realm is the fate of a monk who, with an incomplete
understanding of its results, uses a modified version of this viewpoint."
Now, if you look at someone like Nisargadatta Maharaj, this is exactly what he is doing:
...you are not this, there is nothing of yours in this, except the little point of 'I am' ... . 'I am this, I am that' is dream, while pure 'I am' has the stamp of reality on it. You have tasted so many things -- all came to naught. Only the sense 'I am' persisted -- unchanged. Stay with the changeless among the changeful, until you are able to go beyond.
When the 'I am myself' goes, the 'I am all' comes. When the 'I am all' goes, 'I am' comes. When even 'I am' goes, reality alone is...
By knowing what you are not, you come to know your Self. The way back to your Self is through refusal and rejection.
http://www.nonduality.com/beyond.htm" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false;
He describes what sounds exactly like the arupa state of neither perception nor non-perception:
I am beyond, though it is not easy to explain how one can be neither conscious, nor unconscious, but just beyond.
http://www.prahlad.org/gallery/nisargad ... _9785_.htm" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false;
So the awareness is beyond even the universal consciousness. Another way that he put this astonishing distinction is by saying that the absolute is "awareness unaware of itself."
http://www.prahlad.org/disciples/preman ... RENESS.htm" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false;
Now, look at how Ajaan Lee describes the "dimension of neither perception nor non-perception." It sounds exactly like the same state Nisargadatta is describing:
4. Nevasañña-nasaññayatana: being absorbed in a feeling that occurs in the mind, that isn't awareness exactly, but neither is it non-awareness; i.e., there is awareness, but with no thinking, no focusing of awareness on what it knows.
These four formless absorptions are merely resting places for the mind, because they are states that the mind enters, stays in, and leaves. They are by nature unstable and inconstant, so we shouldn't rest content simply at this level. We have to go back and forth through the various levels many times so as to realize that they're only stages of enforced tranquillity.
http://www.accesstoinsight.org/lib/thai/lee/themes.html" onclick="window.open(this.href);return false;" onclick="window.open(this.href);return false;
Re: Craving for Non-Existence
Simply, because it is craving for non-existance.clw_uk wrote:What is the problem with craving for non-existence, isnt nibbana the ending of existence, cesstation so isnt walking the path simply a craving for non-existence?
Nibbāna isn't the immediate ending of existence, but it is a guarantee of Parinibbāna, which this is in fact the complete ending of existence.
The annihilationist view is based on the annihilation of a self, which is a false view, because there is no self.
Re: Craving for Non-Existence
" Nibbāna isn't the immediate ending of existence, but it is a guarantee of Parinibbāna, which this is in fact the complete ending of existence."
=============
What do you mean here?
What do you mean by Parinibbana?
=============
What do you mean here?
What do you mean by Parinibbana?
“As the lamp consumes oil, the path realises Nibbana”
Re: Craving for Non-Existence
Parinibbāna is the breakup of the five aggregates of an Arahant. Existence ends and there is no rebirth.samseva wrote:Nibbāna isn't the immediate ending of existence, but it is a guarantee of Parinibbāna, which this is in fact the complete ending of existence."
=============
What do you mean here?
What do you mean by Parinibbana?
-
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Re: Craving for Non-Existence
So do you mean the craving for pari-Nibbana, or something more like suicidal thoughts?samseva wrote:Simply, because it is craving for non-existence.
Buddha save me from new-agers!
Re: Craving for Non-Existence
On the subject of craving for parinibbāna:
Itivuttaka 49:
Itivuttaka 49:
- This was said by the Lord…
“Bhikkhus, held by two kinds of views, some devas and
human beings hold back and some overreach; only those with vision see.
“And how, bhikkhus, do some hold back? Devas and humans enjoy being, delight in being, are satisfied with being. When Dhamma is taught to them for the cessation of being, their minds do not enter into it or acquire confidence in it or settle upon it or become resolved upon it. Thus, bhikkhus, do some hold back.
“How, bhikkhus, do some overreach? Now some are troubled, ashamed, and disgusted by this very same being and they rejoice in (the idea of) non-being, asserting: ‘In as much as this self, good sirs, when the body perishes at death, is annihilated and destroyed and does not exist after death—this is peaceful, this is excellent, this is reality!’ Thus, bhikkhus, do some overreach.
“How, bhikkhus, do those with vision see? Herein a bhikkhu sees what has come to be as having come to be. Having seen it thus, he practises the course for turning away, for dispassion, for the cessation of what has come to be. Thus, bhikkhus, do those with vision see.”
Having seen what has come to be
As having come to be,
Passing beyond what has come to be,
They are released in accordance with truth
By exhausting the craving for being.
When a bhikkhu has fully understood
That which has come to be as such,
Free from craving to be this or that,
By the extinction of what has come to be
He comes no more to renewal of being.
This too is the meaning of what was said by the Lord, so I heard.
"If beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared."
Iti 26
Iti 26
Re: Craving for Non-Existence
Although, craving for Parinibbāna is in fact unwholesome, what is described in the passage is the belief in a self that perishes after death. This is false on two accounts, since there is no self to annihilate and rebirth will occur, seeing as an Arahant cannot have the false view of annihilationism.Coyote wrote:On the subject of craving for parinibbāna:
“How, bhikkhus, do some overreach? Now some are troubled, ashamed, and disgusted by this very same being and they rejoice in (the idea of) non-being, asserting: ‘In as much as this self, good sirs, when the body perishes at death, is annihilated and destroyed and does not exist after death—this is peaceful, this is excellent, this is reality!’ Thus, bhikkhus, do some overreach.
Re: Craving for Non-Existence
Non-existence is the (slightly misleading) translation for the Pāḷi term vibhava-taṇhā. Taṇhā is craving, vi is the negation and bhava is translated as ‘becoming’ or ‘process of existence’. The term vibhava-taṇhā can mean both 'craving for the absence of life' or 'craving for the absence of something we dislike', encompassing every single nuance. Better and other translations would be 'aversion' and 'hate'.Spiny Norman wrote:So do you mean the craving for pari-Nibbana, or something more like suicidal thoughts?samseva wrote:Simply, because it is craving for non-existence.
Pāḷi terms are usually a lot more inclusive and—counterintuitively—more precise. This is why multiple English words are needed to correctly define each term/word.
Re: Craving for Non-Existence
Yes, but even when one realises that the view of self is false one still does not delight in the cessation of existence, merely remove the causes for its continuance, as per the sutta. It shows that, with right view, no craving ( for bhava or vi-bhava) needs to be involved.samseva wrote: Although, craving for Parinibbāna is in fact unwholesome, what is described in the passage is the belief in a self that perishes after death. This is false on two accounts, since there is no self to annihilate and rebirth will occur, seeing as an Arahant cannot have the false view of annihilationism.
Also there seems to be a difference between vi-bhava (non-existence) and bhavanirodha (cessation of existence). One is what the dhamma is taught for (bhavanirodha) and the other is a false view based on self.
"If beings knew, as I know, the results of giving & sharing, they would not eat without having given, nor would the stain of miserliness overcome their minds. Even if it were their last bite, their last mouthful, they would not eat without having shared."
Iti 26
Iti 26
Re: Craving for Non-Existence
One would have to define 'delight', but if there is no greed, hate or delusion, an Arahant can delight in the idea of cessation of existence.Coyote wrote:Yes, but even when one realises that the view of self is false one still does not delight in the cessation of existence, merely remove the causes for its continuance, as per the sutta. It shows that, with right view, no craving ( for bhava or vi-bhava) needs to be involved.
Also there seems to be a difference between vi-bhava (non-existence) and bhavanirodha (cessation of existence). One is what the dhamma is taught for (bhavanirodha) and the other is a false view based on self.
Examples of this are a number of the eighteen kinds of insight, such as extinction (nirodhānupassanā), abandoning (paṭinissaggānupassanā), contemplation of turning away (vivaṭṭanānupassanā). It is also said that:
- “I do not long for death, I do not long for life; I await my time as a servant his wages."
“I do not long for death, I do not long for life; but I await my time attentive and mindful.”
(Verses of the Arahant Saṃkicca, Thag. 606-7. Norman tr.)