Revisting SN 12.63: Eye, ear, tongue, nose etc are like five deep charcoal pits from which desire and aversion grow. Their impingement is similar to a smokeless burning within a charcoal pit, that is as tall as a man. A flameless fumeless burning. Each time we give birth to eye consciousness, ear co...

Ceisiwr wrote

I don't see a problem?

I will give you a couple of days to think about it, if by then you have not noticed a problem, I will point out what the problem is.
With Love

Dear Ceisiwr: When I asked you to define aggregates you wrote Feelings, perceptions, forms, intentions and various kinds of consciousness. Go over your answer again, is it not missing a critical piece of information? I can correct it, but I think you are smart enough to correct it yourself, without ...

Ceisiwr wrote

Its not identified with no but, as you say, he still felt pain. Therefore, he still experienced the aggregate of vedanā.

Mind telling me the definition of the word aggregate? Or how would you describe the word aggregate?
We cannot use words randomly out of context.
Be Well

Let us consider one point at a time, and proceed from there, after it is clarified. This is a public forum. Let us be kind to them, and speak more clearly, and mean what we say. When I wrote Houses, trees, people, etc exist physically, they are not images. pegembara wrote Yes, they are. "Real&q...

pegebara wrote Aren't "physical existence" merely images eg. "woman"? Do you really think that people, their physical makeup is merely images. A woman or a man is made up of flesh and blood supported by a skeleton. One cannot deny the physical makeup of the world. If a woman is h...

Ceisiwr wrote Is that what the Buddha’s audience would have understood by rupa? What a wise way of putting it? I wish when we read puzzling words in a sutta i.e. patigha, we would have the patience to spend a few moments reflecting, based on our understanding and meditations on the critical steps of...

Ceisiwr wrote So the Buddha never experienced any vedana? Upon enlightenment Arahants do not experience pain associated with "this is my pain" "This pain is mine" "I have this pain" Identification is given up in the Arahant. Now this does not mean they are insenstive to...

Ceisiwr wrote

What about vedana?

what do you mean? are you referring to the second
aggrgate? I already indicated in my comment the Arahant is free of aggregates.
Best!

spiny Norman wrote So what actually happens in your view? Which aspects of consciousness are lost for the Arahant? What kind of consciousness does the Arahant have? In the arahant all the defilements that are associated with thoughts of"'I" "me" and "mine" are removed. ...

mikenz66wrote  To answer Pulsar, "inertia" is one way of translating paṭigha https://suttacentral.net/define/pa%E1%B9%ADigha?lang=en in passages like this one I apologise for the tardiness of my reply. But I had to reflect (meditate) on how exactly to approach this. I am extremely careful ...

Sasha_A wrote There was no definition of phenomenon in my quotes, You quoted Nanavira as saying The inertia of a phenomenon is rūpa ('matter' or 'substance'), If that is not a definition (my bad)? Can you explain what Nanavira means by Inertia of a phenomenon? Buddha describes worldly phenomena in P...

Sasha_A wrote According to Nanvira the phenomenon has two characteristics, inertia and designation (patigha and adhivacana). The inertia of a phenomenon is rūpa ('matter' or 'substance'), Is there any support for this in Samyutta Nikaya, the Nikaya that is closest to Buddha? Nanvira's definition of ...

OP wrote Why is it consciousness that leans against name and form, not name and form that leans against each other? excellent question. I have done a comparison of Suttas on the reeds (the Theravada version against Mulasravastivada version, an SA sutta) in the Forum on Early Buddhism. I don't want t...

Sphairos wrote Do you imply for some reason that I don't know what I am posting? Not at all, I respect you a great deal. When I opened the PDF, it is the first thing I noticed . I have not had the time to read it. In the excerpt you bring, I too admit that style and argument are clear and precise , ...