Mundane and supramundane right view in Peter C86's Dhamma

[PeterC86]

The dessert.

On kamma, choice, responsibility, doctrines, and dhammas. viewtopic.php?p=605719#p605719

viewtopic.php?p=611172#p611172

[SteRo]

The dessert.

On kamma, choice, responsibility, doctrines, and dhammas. viewtopic.php?p=605719#p605719

viewtopic.php?p=611172#p611172

Good finding.

It's not that you are wrong but you aren't right either.

There is the sphere of religions and the sphere of secularity. As to secularity:

Secularity, also the secular or secularness (from Latin saeculum, "worldly" or "of a generation") is the state of being unrelated or neutral in regards to religion and irreligion. Anything that does not have an explicit reference to religion, either negatively or positively, may be considered secular.

You know "the state of being unrelated or neutral in regards to religion and irreligion", it's a state of evenness of mind or equanimity. The secular path is the second best path, the best one being the [neither-path-nor-non-]path.

What path are you preaching? Neither a secular path nor a [neither-path-nor-non-]path but a religious path, too.

[PeterC86]

Almost forgot to do this.

On the Pali Canon viewtopic.php?p=649067#p649067

All that is left is faith.

[cappuccino]

there might be something wrong with the suttas.

No…

[PeterC86]

Almost forgot to do this.

On the Pali Canon viewtopic.php?p=649067#p649067

All that is left is faith.

By extension, I will also post the link to the topic in which I present how the Dhamma and the Pali Canon fit together. viewtopic.php?f=13&t=41611

I thought of expanding a bit on what I have written there, but I don't really see a way how to make it any clearer. This post will also conclude this topic for me, as I have landed back at where I came from; dependent origination. Everything has been explained and expanded on in great length in this topic. If you still don't get it, or don't want to get it, that's all fine with me.

Opening oneself up to Nibbana is not easy. I requires complete transcendence of every corner of the self, and this becomes extremely difficult if one comes closer to the core of one's self; the foundation of the whole mental construct on which the self rests, and to which one lives accordingly; the belief that one is able to distinguish between right and wrong. This belief is also the ethical compass on which the self steers.

It is what Nagarjuna pointed to, although he got mostly misunderstood; Right can not be without wrong, and wrong cannot be without right, but if if they cannot go without each other, they cannot be with each other. With which he meant to say; right is dependent upon wrong, and wrong is dependent upon right, and because they are dependent upon each other, they both have no self or essence.

One cannot attain Nibbana without letting go of this ethical compass. But this 'letting go' should not be underestimated, as it is as if one is sailing away on a ship on the ocean, without a map or compass,.. no direction to choose from, and no harbor the goal. One has to learn to intuitively trust and work with the currents of the ocean, and the flow of the wind. Dissolve into the workings of nature; be it, without judgment or virtue; only compassion. It is what Toaists mean when they talk about Wu Wei.

See, I did find a way to expand on it. I always surprise myself, or should I say, it always surprises me?


Farewell, whatever your course may be.



P.S. the workings of dependent origination, as explained in my book;

• Ignorance – impulse, action, formations

Before you can identify with something, you first have to identify it. To identify something, means that something can be distinguished from not-knowing.

• Impulse, action, formations – consciousness

By trying to identify, you try to give meaning to that what you experience.

• Consciousness – form and name

By giving a name to that what is being experienced, the form, a separation arises between an experience, and the naming of that experience.

• Form and name – contact

Through seeing, sight is perceived. Through hearing, sound is perceived. Through smelling, smell is perceived. Through tasting, taste is perceived. Through touching, touch is perceived. Through thinking, a thought or image is perceived.

• Contact – feeling

By making a distinction between your senses, and the identified perception, you can attribute a feeling to that perception. A feeling can be pleasant, unpleasant, or neutral.

• Feeling – desire

A desire for a pleasant feeling, and an aversion to an unpleasant feeling emerges.

• Desire – attachment

From this desire, attachment to sounds, smells, tastes, touches, sights, thoughts, and images arise:
 attachment to sense impulses; music, food, beauty, etc.;
 attachment to your actions and behavior;
 attachment to the belief from which you act;
 attachment to your beliefs in relation to; religion, economics, politics, astronomy, ethics, aesthetics, superiority or inferiority classified by gender, race, education, intelligence, knowledge, experience, power position, etc.;
 attachment to your self, your egocentric experience;
 attachment to your belief of the self. It can be physical, mental, spiritual, etc.;
 attachment to your character traits.

• Attachment – becoming

By attaching ourselves to our desires, we identify ourselves with these desires, therefore, we become these desires.

• Becoming – birth

From becoming your desires, our self is ‘born’ mentally, because you think that you exist out of everything that you identify with.

• Birth – death

Birth and death should not be seen in a physical sense, because what is dying is only the thought of living.

[PeterC86]

This seems a more suitable last post, as I didn't go into DO yet in this topic.

On Dependent Origination; viewtopic.php?p=657240#p657240

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