A beginner's understanding

[Ontheway]

To purpose of this understanding is to relinquish wrong views of both eternalism and nihilism. Having abandoned these two extremes, we can then adopt the middle path: the Noble Eightfold Path.

[pops]

To purpose of this understanding is to relinquish wrong views of both eternalism and nihilism. Having abandoned these two extremes, we can then adopt the middle path: the Noble Eightfold Path.

For that purpose - to become more deatached from the habit to fabricate concepts about about (one)self, I would recommend MN102 for example. It not only deals exactly with those two extreme views you presented.

I my view exactly this practise - 'to try to recognize annica, anatta and dukkha' in all (!) formations is a practise for a more advanced understanding. Its a practise to get deattached from feeling, consciousness, will and instincts. Its (already) an essential part of the (by that time of course adopted) noble eightfold Path.

This statement of yours standing alone without any further explanations is (also ... that means: just a possibility) able to create psychotic thoughts.

[Ontheway]

To purpose of this understanding is to relinquish wrong views of both eternalism and nihilism. Having abandoned these two extremes, we can then adopt the middle path: the Noble Eightfold Path.

For that purpose - to become more deatached from the habit to fabricate concepts about about (one)self, I would recommend MN102 for example. It not only deals exactly with those two extreme views you presented.

I my view exactly this practise - 'to try to recognize annica, anatta and dukkha' in all (!) formations is a practise for a more advanced understanding. Its a practise to get deattached from feeling, consciousness, will and instincts. Its (already) an essential part of the (by that time of course adopted) noble eightfold Path.

This statement of yours standing alone without any further explanations is (also ... that means: just a possibility) able to create psychotic thoughts.

You just make accusations about someone on internet who you are absolutely have no idea about. That alone makes your character questionable.

Whoever rejected both extremes and adopted the middle path, can make progress safely without difficulties. Yet you are keep playing around with your petty philosophical made-up story, thinking you are smarter than Lord Buddha, will store up much demerits.

As the Buddha taught:
Form, Feeling, Perception, Mental Formations and Consciousness are all impermanent, suffering and not self. Any objections to that just to prove that Sakkaya Ditthi still persists. And by the basis of "Asevana ca balanam" as taught in Mangala sutta, I don't want to engage further online with someone with wrong views.

[pops]

To purpose of this understanding is to relinquish wrong views of both eternalism and nihilism. Having abandoned these two extremes, we can then adopt the middle path: the Noble Eightfold Path.

For that purpose - to become more deatached from the habit to fabricate concepts about about (one)self, I would recommend MN102 for example. It not only deals exactly with those two extreme views you presented.

I my view exactly this practise - 'to try to recognize annica, anatta and dukkha' in all (!) formations is a practise for a more advanced understanding. Its a practise to get deattached from feeling, consciousness, will and instincts. Its (already) an essential part of the (by that time of course adopted) noble eightfold Path.

This statement of yours standing alone without any further explanations is (also ... that means: just a possibility) able to create psychotic thoughts.

You just make accusations about someone on internet who you are absolutely have no idea about. That alone makes your character questionable.

Whoever rejected both extremes and adopted the middle path, can make progress safely without difficulties. Yet you are keep playing around with your petty philosophical made-up story, thinking you are smarter than Lord Buddha, will store up much demerits.

As the Buddha taught:
Form, Feeling, Perception, Mental Formations and Consciousness are all impermanent, suffering and not self. Any objections to that* just to prove that Sakkaya Ditthi still persists. And by the basis of "Asevana ca balanam" as taught in Mangala sutta, I don't want to engage further online with someone with wrong views.

*I didnt object to that first of all.

Obviously? all formations are (!) not not self and dukkha otherwise you wouldnt speak and think of a questionable character and give in those feelings to 'argue' this way, wouldnt you? - you understand my point now?

I hope its just a simple misunderstanding. Maybe you want to acknoledge that I didnt bring up any accusations.

[zan]

That is indeed a correct understanding of Dhamma.

You got it Josephat, and, Robertk approves, so that means you're in line with Classical Theravada, because he knows his stuff.

My only caution is: don't accidentally slip into the Mahayana understanding of these doctrines, don't even read them. They are a mire of over analysis and word games, and based on sutras composed hundreds of years after the death of the historical Buddha, which twist and conflate ideas like anatta and dependent origination into bizarre funhouse mirror versions of themselves. The historical Buddha's teachings were much more practical and down to Earth.