Buddhadasa (paticcasamuppada) His comments on the Commentaries
Re: Buddhadasa (paticcasamuppada) His comments on the Commentaries
One point Ajahn Buddhadasa makes early on in Heartwood of the Bodhi Tree about Abhidhamma is that parts of it have become psychology and parts of it philosophy, and it has expanded to fulfill the needs of those discplines. The result is a bewildering diversity and complexity where, in his view, there should only be the quenching of dukkha.
Re: Buddhadasa (paticcasamupadda) His comments on the Commentaries
So I have to retract this. It's a "three times" model rather than a "three lives" model, but it seems to be based on the same general logic. More to come in the Nagarjuna DO thread.
What is the Uncreated?
Sublime & free, what is that obscured Eternity?
It is the Undying, the Bright, the Isle.
It is an Ocean, a Secret: Reality.
Both life and oblivion, it is Nirvāṇa.
Sublime & free, what is that obscured Eternity?
It is the Undying, the Bright, the Isle.
It is an Ocean, a Secret: Reality.
Both life and oblivion, it is Nirvāṇa.
Re: Buddhadasa (paticcasamupadda) His comments on the Commentaries
The Visuddhimagga also uses the wording "three times", though this does seem to be talking about lives:
But it later goes on to make another division between feeling and craving:Vism XVII.287
The past, the present and the future are its three times. Of these, it should
be understood that, according to what is given as such in the texts, the two
factors ignorance and formations belong to the past time, the eight beginning
with consciousness belong to the present time, and the two, birth and ageing-
and-death, belong to the future time.
290. 2. But there are four sections, which are determined by the beginnings
and ends of the links, that is to say, ignorance/ formations is one section;
consciousness/mentality-materiality/ sixfold base/contact/feeling is the
second; craving/clinging/ becoming is the third; and birth/ageing-and-death
is the fourth. This is how it should be understood to have four different sections.
291. 3. Then:
(a) There were five causes in the past,
(b) And now there is a fivefold fruit;
(c) There are five causes now as well,
(d) And in the future fivefold fruit.
It is according to these twenty spokes called “qualities” that the words its
spokes are twenty qualities should be understood.
Mike
Re: Buddhadasa (paticcasamupadda) His comments on the Commentaries
It appear so, which is probably a reason Buddhadasa held the view Buddhagosa was not an arahant.
MN 38 clearly says paticcasamupadda is a dhamma known in the here & now.
AN 4.189, similar to the stock phrases, says "recollection of past nivasa & jati" uses recollection (sati) rather than psychic power.
It appears Buddhadasa's ideas are well supported by sutta.
There is always an official executioner. If you try to take his place, It is like trying to be a master carpenter and cutting wood. If you try to cut wood like a master carpenter, you will only hurt your hand.
https://soundcloud.com/doodoot/paticcasamuppada
https://soundcloud.com/doodoot/anapanasati
https://soundcloud.com/doodoot/paticcasamuppada
https://soundcloud.com/doodoot/anapanasati
Re: Buddhadasa (paticcasamuppada) His comments on the Commentaries
Care to differentiate between eye+object+vinnana and namarupa which visuddhimagga is doing. I think the eye+object+vinnana dudes like buddhadasa are prone to neglect the possibility of rebirth being reincarnation into flesh. But that's my squint observation from the quote in first post there, viewtopic.php?f=23&t=34212