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6

This is what it says in MN 44 sutta. "Pleasant feeling is pleasant in remaining, & painful in changing, friend Visakha. Painful feeling is painful in remaining & pleasant in changing. Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge, and painful in occurring without knowledge."


5

The "killing" reference would be this one probably -- Kesi Sutta (AN 4.111) Perhaps that's analogous to a doctor's not giving medicine to a patient who won't benefit from it. And perhaps the Buddha had the welfare of others -- the whole Sangha -- to consider too. Another instance is Channa in DN 16. And there are a few other examples on pages 89-90 of ...


5

With concepts such as sunyata, nirvana, papanca, dharma, detachment I suppose you internalise or become familiar with these concepts, so they (i.e. the concepts, not the descriptions of the concepts) appear (in your mind) as an antidote and/or a diagnosis when that's appropriate. Analogously a couple of other concepts (from the suttas), perhaps fundamental,...


5

One can immediately eliminate from consideration any teachers who might incur censure per AN8.88: The lay followers may, if they wish, make a proclamation of confidence in a mendicant who has eight qualities. They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. ...


5

From Sutta Nipata 4.14, we read: "I ask the kinsman of the Sun, the great seer, about seclusion & the state of peace. Seeing in what way is a monk unbound, clinging to nothing in the world?" "He should put an entire stop to the root of objectification-classifications: 'I am the thinker.' Objectification-classification in this translation ...


4

Yes, more or less. Although, strictly speaking you are making a category error. Shunyata refers to the fact that everything is an abstraction, simplification, subjective observation, and that in fact everything appears from interaction of a bunch of processes (known in this context as "causes and conditions") - including the process of perception. Shunyata ...


4

Just an experience sharing, the best way to find answers is not always to ask questions to outsiders, but to ask question to oneself, which is a form of contemplation. An effective way is to practice meditation. From Samatha meditation in order to reach a certain level to tranquility, followed by Vipasyanā meditation to reach insight and Dharma wisdom as a ...


4

First a bit of background or context -- just in case you didn't know. So apparently, as well as the suttas, there's something called the vinaya i.e. the code of Monastic discipline. These are (or include) many of dozens of rules which the Buddha established for monks -- and "following the vinaya" is one of the things that a monk is supposed to do (...


4

If I sit dow on the cushion for a moment, that's momentary samatha. Samatha is simply calmimg. It can take place anywhere. Samatha can lead to samadhi, but the two are by no means identical. It would be akin to equating the ingredients to a fully baked cake.


3

Teacher of the Devas: In the round of samsara it is extremely rare to rise above the realms of woe, where the way out of suffering cannot be followed, and a human birth is even more favorable to awakening than birth in the realm of the gods. Given that human life, because of its possibility for awakening, is even higher in terms of value to that ...


3

yes it is not easy. First people say that there are 2 triplets of sankaras : (kayasankhara, vacisankhara, mano sankhara) and (kayasankhara, vacisankhara, cittasankhara). they claim that they are not the same. See http://www.suttavinaya.com/wp-content/uploads/2018/07/Conditioned-Arising-of-Suffering-2018.pdf Citta sankharas are vendana and sanna and they ...


3

Reification is simpistic naive superficial perception. It's a generalization of the same problem that children have with toys. A child sees a new shiny toy and because he does not think deeply, because his perception is superficial - in his mind the toy is attractive and desirable. Reification is seeing the outer image and buying into its glow, its fake ...


3

Right view arises with two conditions: AN2.126:1.1: “There are two conditions for the arising of right view. What two? The words of another and proper attention. These are the two conditions for the arising of right view.” Unshakeable faith happens thus: MN106:13.3: But sir, what is noble liberation?” “Ananda, it’s when a mendicant reflects like this: ‘...


3

Greed for pleasant feelings is stressful because it is unpleasant when they disappear as they always do. Feelings are impermanent. Greed is never satisfied. MN44:24.2: “Pleasant feeling is pleasant when it remains and painful when it perishes. Giving up greed, a pleasant feeling is just pleasant. MN44:27.2: “The underlying tendency to greed should be ...


3

Shamatha and Samadhi are not synonyms. Samadhi is Single-Pointed Concentration, a completely stable and highly refined state of attention. You can achieve voluntary sustained Samadhi through meditation practice, however one could also accurately call Samadhi to, for example, as when you are heavily in lust or infatuated with an object, where your attention ...


3

In this sequence at what point do I have a choice to arrest the reification or perception? The moment I see the banana on the table may be within a fraction of seconds I perceive and get in the idea that its a palatable fruit, how can I question this idea that its a fruit and from my past memory I know I like its taste and I would like to eat it. This ...


2

First, I will start with a canonical definition of papanca from MN 18 (translated by Ven. Sujato): Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. What you feel, you perceive. What you perceive, you think about. What you think about, you proliferate. What you proliferate ...


2

I am not a translator and do not know of the proper translation, but another closely related word that I'm particularly fond of is hypostatize. There is also the noun form hypostatization. Mark Siderits and Shoryu Katsura translate the Sanskrit version of this term - prapañca - as hypostatization in Nagarjuna's Middle Way so it looks like I'm not too far ...


2

The answer comes in DN 15: "Thus, Ananda, from name-and-form as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form. From name-and-form as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving ...


2

In case you're interested the way I see it is that something is born -- something physical, biological -- e.g. starting at conception with sperm and ovum etc. That causes a blastocyst and so on -- which I doubt is a "sentient" being yet, though what do I know? After (physical) birth the infant develops (psychologically), maybe acquires a sense of "Mum" and ...


2

In Udana 6.1, we see the Buddha having intentions and making plans for the afternoon - this showed that he still had mental formations, volition and intention as a living arahant. So, he still had sankhara. I have heard that on one occasion the Blessed One was staying near Vesālī at the Gabled Hall in the Great Forest. Then, early in the morning, he ...


2

"...what does it mean to be unified in perception?" It is important to understand the stations of consciousness in order to understand those places where consciousness should be let go. In this case it is important to think of consciousness as 'identified-with consciousness' or consciousness of named forms or the consciousness of an existing being, ...


2

Piya Tan's analysis of DN 15 (on pages 160 through 163, i.e. page 16 through 19 of the PDF) explains that, According to Brahma,jāla S (D 1) and Pāṭika S (D 24), this is not a “station for consciousness” because no consciousness is found in the beings there. All cognitive activities are suspended here. As soon consciousness arises in a being there, he ...


2

Some monks provide such a service of spiritual guidance to lay people, even if they are not required to do so. But expect the teacher to teach on his terms and not your's. He is not a commercial service-provider, and you are not his customer. If a monk provides such a service, it should be only out of compassion. Of course, not all monks are equal, so some ...


2

Well the people who are trained in the dhamma are called the asekhas, meaning the arhats. The people in training on the dhamma are called the sekhas and they are not puthujjanas, so the sotapannas and all that. The people who are not trained in the dhamma are the puthujjanas and those people know nothing about the dhamma. Seeking advice from those people, ...


2

I'm just sharing my personal experience on this. I use to find myself caught in papanca very often, which is why I feel this question so close to my heart. When I become aware of proliferation, the first thing I try to do is to find the causal root of that specific type of unstoppable inner monologue. I try to pay attention to the intention or tendency ...


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