DooDoot wrote: ↑Mon Jun 07, 2021 5:14 am
robertk wrote: ↑Mon Jun 07, 2021 3:35 am
"With the arising of attentiveness there is the arising of dhammas"
Manisikarasamudaya dhammanam samudayo.
The dhamma(s) here is referring to actual realities, which Bodhi translates as phenomena.
the Commentary says this:
. Spk:
The phenomena
of the enlightenment factors originate through
careful attention; the phenomena of the hindrances
through careless attention.
the Commentary contradicts Bhikkhu Bodhi
the Commentary correctly says with the arising of attentiveness there is the arising of dhamma principles
dhamma principles is not "phenomena". "Phenomena" include sounds, rocks, planets, etc
Bhikkhu Bodhi appears to have translated it as solipsism
I am not sure what you are saying. Phenomena seems fine as a translation to me, as would realities.
There is a huge difference between "sounds, rocks.planets".
Sounds are real, there arise and cease instantly.
But things like rocks are like shadows of the ultimate realities - the rupas.
The Abhidhammattha Vibhavani (Book 8) distinguishes between six kinds of
concepts that are names, nama-pannatti (see Visuddhimagga VIII, note 11).
1. Vijjamana pannattis, concepts which make known what is real, for example
the words rupa, nama, vedana (feeling), or sanna (perception) 10
.
2. Avijjamana pannattis, concepts which make known what is not real, such as
the words Thai or foreigner. These concepts do not represent absolute realities, citta
and cetasika which are nama, and rupa. Thai or foreigner are not real in the absolute
sense, they are conventional realities, sammutti dhammas. Could akusala
citta11 (unwholesome consciousness) be Thai or foreign? Akusala citta is a paramattha
dhamma (a reality), it is a dhamma which has its own characteristic, it is not Thai or
foreign.
3. Vijjamanena avijjamana pannattis, concepts of the non-existent based on the
existent. There is the expression "the person with the six abhinnas."12 The six
abhinnas are real but person is not real. Thus this concept stands for what is real and
for what is not real.
4. Avijjamanena vijjamana pannattis, concepts of the existent based on the nonexistent. There is the expression "woman's voice". The sound is real, but the woman
is not real.
5. Vijjamanena vijjamana pannattis, concepts of what is real based on what is
real. There is the term cakkhu-vinnana (eye-consciousness). Cakkhu (eye) is a reality,
namely the cakkhu-pasada-rupa (eyesense, a reality sensitive to colour or visible
object), and vinnana (consciousness) is also a reality, namely the reality which
experiences.
6. Avija amanena avijjamana pannattis, concepts of what is not real based on
what is not real. There is the expression "the kings son". Both king and son are not
real, they are sammutti dhammas, conventional realities