confusedlayman wrote: ↑Wed Jan 27, 2021 3:11 pm Ok, I will wait If others layman or monks in forum can clarify if they have time..
the above statement appears illogical because:confusedlayman wrote: ↑Wed Jan 27, 2021 10:30 am music as object of contemplation as impermanent non self and maintaining equanimity...
1. music is listened to due to sensual desire or sensual delight or sensual appreciation rather than due to equanimity. if equanimity was maintained then music would not be listened to
2. seeing of impermanence also means seeing the unsatisfactoriness or lack of satisfaction (dukkha) of the impermanent object therefore if music was contemplated as impermanent it would also be contemplated as unable to bring true pleasure; therefore it would not be listened to
object of impermanence contemplation is always the five aggregates in Theravada Buddhism
all conditioned things can be summarized as either "five aggregates" or "six elements" or "six sense objects"
instead of chanting SteRo's mantra of 'om mani padme hum' or 'kumbyaya', everyday, you should chant 'khandha-dhatu-ayatana' until everything seen, heard & experienced is aggregates, elements & sense objects
but in Mahayana, it is taught there are no aggregates in emptiness, which is nonsense
the statement appears illogical because:confusedlayman wrote: ↑Wed Jan 27, 2021 10:41 am if you understand vism, can u break it into simple English with real life example analogy for the question?
1. the impression is the Vsm is for those who believe they make greater merit when they read a greater number of words. the impression is the purpose of the Vsm is not simplification but extrapolation into more and more words and commentaries
2. this topic is already explained in simple form in the suttas, such as in MN 118, which states:
Listening to music is covetousness or, if you have the blues, grief. Listening to music is not equanimity.Bhikkhus, on whatever occasion a bhikkhu trains thus: ‘I shall breathe in contemplating impermanence’; trains thus: ‘I shall breathe out contemplating impermanence’; trains thus: ‘I shall breathe in contemplating dispassion’; trains thus: ‘I shall breathe out contemplating dispassion’; trains thus: ‘I shall breathe in contemplating cessation’; trains thus: ‘I shall breathe out contemplating cessation’; trains thus: ‘I shall breathe in contemplating relinquishment’; trains thus: ‘I shall breathe out contemplating relinquishment [Nibbana]’— on that occasion a bhikkhu abides contemplating Dhammas (Truths) as [in conformity to] Dhamma (Truth) , ardent, clearly comprehending and mindful, having put away covetousness and grief for the world. Having seen with wisdom the abandoning of covetousness and grief, he closely looks on with equanimity. That is why on that occasion a bhikkhu abides contemplating Dhammas as [in conformity with] Dhamma, ardent, clearly comprehending and mindful, having put away covetousness and grief for the world.