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,...
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 ...
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 ...
Theravada Buddhist answer.
Is insisting on calling “consciousness” a real thing appropriate?
It is not.
Consciousness (Citta) exists only as a taker of objects. If one has to characterize it as anything, it is rather a "knowing, cognizing or processing" of an object and not a real thing.
Here is a quote (my highlights) on the nature of Consciousness ...
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 (and ...
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 ...
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 ...
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
Given that human life, because of its possibility for awakening, is even higher in terms of value to that ...
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 ...
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 ...
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 ...
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, ...
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 ...
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 ...
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 ...
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 ...
The arsing and decay of aggregates, including fabrications, do not disappear for an Arahat, as long as alive, but he is already detached from them, no more taking on them. The usual similar is that of the skin of a cow when patched on it's body again, after having been cut away.
For Such, only dukkha arises, when Dhammas do arising, and fades away, when ...
SN 22.85 says Arahants have "sankhara":
“If, friend Yamaka, they were to ask you: ‘Friend Yamaka, when a
bhikkhu is an arahant, one whose taints are destroyed, what happens to
him with the breakup of the body, after death?’—being asked thus, what
would you answer?”
“If they were to ask me this, friend, I would answer thus: ‘Friends,
form is ...
"...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, ...
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 ...
Was the forgiveness of King Pasenadi Kosala towards Angulimala a fruit or product of the old evil kamma of Angulimala?
The king's initial fright appears to be a consequence of Angulimala's evil deeds.
The king's forgiveness appears to be a consequence of Angulimala's being tamed.
The king's believing what the Buddha said was -- I'd guess -- perhaps a ...
Good to know, but we cannot see using that description either. We don't see it as a disorder at all. We are all very orderly and we avoid disrupting the world as much as possible. It isn't 'dissociative' (and if it were, we would see dissociation from identity as a positive!), it is associative. Once we'uns have established the Magga as our ...
According to your question:
Did the Thai monk Bhikkhu Buddhadasa teach Anapansati incorrectly?
Buddhadasa's ānāpānassati is the translation version of paṭisambhidāmagga, visuddhimagga, and ānāpānassati's commentary. He copied all of them from the commentary.
So, for the anti-abhidhammist, it is incorrect. But for the abhidhammist it is correct.
It's described as "ontology" because "ontology" means the science/study/philosophy/description of "being" -- i.e. whether things "are" (and how they "become" and so on).
"Ontology" is derived from a Greek root, ὤν --
From Proto-Indo-European *h₁s-ónt-, present participle of *h₁es- (“to be”).
Cognate with ... Sanskrit सत् (sát, “being, ...
How to analysis this vocabulary?
Pac(a/i) + [ṃ of abbhāsa(root-repeating)] + pac(a/i) + a = papañca (saddanīti dhātumālā).
Pāka/vipāka, which use the same pac(a/i)-root, didn't abbhāsa by Buddha, because it is resultant. It is not the lead-cause dependent-origination-loop's repeating. So, Buddha didn't abbhāsa it.
What does pac(a/i) of papañca mean?
A good reference on this topic is Bhikkhu Ñāṇananda's 155 pg. book, Concept and Reality in Early Buddhist Thought. It is available online as a free download.
Quoting from the blurb on the back cover:
This work deals primarily with two important, but controversial
doctrinal terms, found in the Pali Canon - Papañca and Papañca-
saññā-sankhā. The ...
"What is Papañca?" is precisely the name of the article by Andrew Olendzki, the editor of the Insight Journal, who tries to answer this question, and then relates the purpose of vipassana later in his article, beyond my quote below.
Basically, papañca is the layers of thoughts and concepts that obscures what is barely perceived.
Imagine you walk through a ...
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 ...