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as per "mano puggmama dahma mano setta mano maya" Buddha explain mind as illusionist create millions of imaginary questions and travel time to find answers to those imaginary questions like reincarnation,rebirth and existence.Buddha never answered those metaphysically created imaginary questions.Buddhism is about come and see through wisdom not come and believe.so my dear friends are you agree with me???

  • hope my basic idea is remain same.example: "each and every word in any language in creation of mind so how can I explain my mind using words."some time Buddha remains quiet for some specific metaphysically created answers because of above reason. i think so. – danuka shewantha Mar 12 '17 at 8:36
  • See my comment on your other answer. – Lanka Mar 12 '17 at 10:41
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I disagree with you about 'mano puggmama dahma mano setta mano maya' in the Dhammapada, which is about the mind creating intentional actions (rather than about the mind creating illusion).

1. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox.

2. Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.

It is the Phena Sutta which refers to the mind as an "illusionist".

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"mano puggmama dahma mano setta mano maya" is a truism. Everything is mind created and is immoral until tamed. It is full of lobha (attachment or greed), dosa (anger) ,and moha (bewilderment) that are obstacles to this Path. So the wise amongst us understands them as hindrances and strives to detach themselves from them.

The greed that is created in our minds prevents us from performing meritorious deeds, such as giving, because the main characteristic of greed is attachment (upadana). It compels us to grasp more and more. When we grasp more and more, unaware of it ourselves, we are attached to the world. It is because of ignorance of the fact of impermanence. We go after mirages and deceptions, and get caught up in illusions of attachment with perverted Views (vipallasa).

One of the biggest mistakes we can make is taking the mind for granted. The mind has the capacity to create good and also evil for us, and only when we are able to remain even-minded no matter what conditions arise, can we say that we have gained a little control. Until then we are out of control and our thoughts are our master.

Taming this monkey is not an easy thing. So you have to take baby steps in the beginning. Even if your attempt at meditation takes only a few seconds, or a couple of minutes, be happy about it. Left alone the mind behaves like a monkey in a forest. Meditation is a great way to calm the monkey mind. But prior to that we have to learn how to go beyond - being resolved on sensual passion, being resolved on ill will, being resolved on harmfulness—because all these things stir up the mind and interfere with its settling down.

The illusion of Sakkayaditthi, as understood by one who listens to Dhamma up until the stage of a Stream Entrant finds out that this is nothing but a collection of constantly changing physical and mental components [of clinging] ([upadana-]skandhas). When contemplating on the Dhamma thus, the Stream Entrant comes to realize the absence of a permanent and unchanging self (identity), and beyond the upadana-skandhas, there is no actual self. He she comes to the understanding that what is normally thought of as "self" is a collection of constantly changing physical and mental components [of clinging] ([upadana-]skandhas).

The illusion of ATTA, is the most subtle state of manifest of Upadanas, that ONLY at the final stage of Arahanthood would one truly come to know of and transcend this clinging to personality belief (attavadupadana). Atta means self, ego or personality in Buddhism. But it is a mere conventional expression.

If I am to touch on your earlier question that was put on hold.... it is not only Ehi-Passika... The Dhamma is preached very well (Swākkhātō Bhagavatā Dhammō) can be seen in this very life (Sanditthika). The Dhamma can be realized in any era/time (Akālika) and can be shown to others inviting them to come, see, and realize it (Ēhi passika). The Dhamma needs to be realized through oneself (Ōpanaika) and can be realized by wise people (Paccattan vēditabbō viññūhi). Some peoples’ decision on postponing realization of Dhamma into an unseen world and unseen time is unthinkably ignorant.

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