According to Theravada Buddhism anyway, mind is different; it acts as both the receiver of the other five senses, as well as being a sense in and of itself. Meaning the mind can receive objects from any of the physical senses, but it can also receive mental objects. The reception of mental objects is different from receiving physical objects:
The six ...
If there were such a sutta then maybe AN 8.54 would have been a good place to put it. It begins,
As he was sitting there he said to the Blessed One,
"We are lay people enjoying sensuality; living crowded with spouses & children; using Kasi fabrics & sandalwood; wearing garlands, scents, & creams; handling gold & silver. May the Blessed ...
Sounds like you are looking for positive emotions from entertainment (e.g. music). That is one way to get positive emotions... not necessarily invalid but rather superficial and not lasting.
Another way to get joy is through setting challenging goals and achieving them. When you can overcome your weakness / limits, you will feel rewarded, and worthy of self-...
Why are these called "The All": the eye & forms, ear & sounds, nose &
aromas, tongue & flavors, body & tactile sensations, intellect &
What else is there? Note: Here the word 'ideas' is a loose translation. The pali word is 'Dhamma'.
Why someone trying to explain "The All" as being something else would
Buddha's time in India there were many views about the world. This is similar to saying nowadays "The all mighty God" etc. These views are discussed in the Brahmajala Sutta. These wrong views lead you to a wrong destination. However, according to Buddhism the right view lead to Nibbana.
What Buddha saying is nobody can comprehend anything beyond six senses.
My teacher always said, reality is your interpretation, you are in control of your perspective.
Buddha said, you should be in control of your perception enough to be able to see repulsive in the attractive, and attractive in the repulsive. Buddha said, this is done by 1) "fabricating a fabrication" and by 2) "looking with equanimity". Buddha spoke about "...
The way my teacher explained a crucial point about this was summarized with a single but powerful word: Immediacy!
At some point in our practice our familiarity with Dharma should go beyond it being something "over there" that we study and try to understand, and become something very personal that is happening "right here" in our own immediate experience, ...
There is a sutta where the Buddha says that until he experienced piti during meditation; his mind was still capable of returning to thoughts of sensual pleasure.
This said, starting the path requires abandoning sensual pleasures before experiencing piti. The Buddha abandoned sensual pleasures well before his development of the 1st jhana.
The mind that ...
Above does not say moderation of sensual pleasures though it is implied since you should not see it. What it explicitly says is The pursuit of ... which is you should not seek either extremes. The Middle Way, in this case, is to accept both, whatever that comes, without seeking.
The five kāmaguṇa are:
phoṭṭhabba (=temperature, matter, and vayo).
They tie the kāma-person to live in kāma-bhava.
kāma means "living in kāma loka"; and guṇa means "a binder".
So, the five kāmaguṇa are things that kāma-taṇha (addicting to drug), and bhava-taṇha (addicting to becoming, born to be, future birth).
See the first ...
The joy and happiness of spiritual development is considered to be far more superior than sensual pleasure, which is fleeting and bound up with suffering, as explained in MN 14. Also see SN 36.31 for further info.
Even though a disciple of the noble ones has clearly seen as it actually is with right discernment that sensuality is of much stress, much ...
I feel like concentrating on impermanence and on the disadvantages, in
the midst of an emotion, works not as effective.
Yes, that's because what impermanence is not the one and only thing which need to be considered to uproot the cravings. No matter how hard you try can you get satisfied with any kind of cravings? It can be food. If you are fully ...
From what we can guess from the clues in the suttas, when Buddha started his quest for Enlightenment, there were many competing spiritual teachings in existence (such as e.g. the Jain's) claiming to be The Truth, which were postulating theories about things that were however impossible to see for oneself and verify by the direct testing in the here and now.
When you think "it would be nice to have more(/less) future contact with object X" - then you have craving; when you think "this feeling is (un)pleasant and it came from object X" - then you are creating/sustaining potential for future craving; and when you think "this feeling came from the mind, it is empty, dependently originated, transient, ...
0. History base knowledge about wrong and right view: See SarathW's Answer.
Why are these called "The All": the eye & forms, ear & sounds, nose
& aromas, tongue & flavors, body & tactile sensations, intellect &
Why someone trying to explain "The All" as being something else
What does "it lies ...
One cannot avoid contact (described below) hence one cannot ignore the sense doors totally:
Cha Chakka Sutta
(Samuday’atthaṅgama) Loka Sutta
What one can do it to ensure any contact (described above) does not result in craving and break the above progression of events at feeling. This can be achieved through meditation.
Food and other cravings, and ...
From MN 137 below, we read about the six sense media, one of which is the intellect or mind medium which senses ideas and thoughts.
From MN 137 (translated by Ven. Thanissaro):
"'The six internal sense-media should be known': thus was it said. And
in reference to what was it said? The eye-medium, the ear-medium, the
nose-medium, the tongue-medium, the ...
Not sure there's any conflict between Ven. T and Ven. B. Notice that Ven. B's SN 35.23 footnote on defining the scope of the All, his first footnote citing the Comy. says this:
Spk: The all (sabba) is fourfold:
(i) the all-inclusive all (sabbasabba ), i.e., everything knowable, all of which comes into range of the Buddhas knowledge of omniscience;
I didn't read the question but Thanissaro says as a footnote:
To abandon the eye, etc., here means to abandon passion and desire for these things.
Nibbana is the same. Nibbana is not experienced due to passion & desire for Nibbana. Therefore, passion & desire for Nibbana is also abandoned.
Nibbana is included within The All, i.e., included as ...
Suppose I am eating something or taking a massage to get rid of pains,
is this pleasant vedana immediately connected with craving?
Similarly with unpleasant feelings; Suppose I have a bike accident and
I fall down the ground and my immediate reaction is: "Arghhh", and no
other cursing; Is this considered aversion to unpleasant feelings?
Why are these called "The All": the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas?
Ven. Bodhi's note citing the Commentary to SN 35.23:
Spk: The all (sabba) is fourfold:
(i) the all-inclusive all (sabbasabba ), i.e., everything knowable, all of which comes into range ...
Seeing the danger of sensual pleasure is actually one of the five strategies in the next sutta - MN 20. Obviously sensual pleasure is very difficult to abandon and one'd need to take a comprehensive approach that involves all 3 gateways of Sila, Samadhi, and Panna to have a chance of success.
Phenomena source is one of the twelve sources. It is apprehended only by mental consciousnesses: In Commentary to the Middle-Length Lamrim, Geshe Jampa Gyatso says:
The twelve sources are the six object-possessors (the eye source, ear
source, nose source, tongue source, body source, and mental source)
and the six objects (form source, sound source, ...
A Deva – Laity of another kind – once asked a Bhikku, “O Monk, why don’t you enjoy sensual pleasures?”, and the Monk replied:
”I don't know my time. My time is hidden. It can't be seen.
That's why, not having enjoyed, I go for alms: Don't let my time pass me by.
Samiddhi Sutta: About Samiddhi - SN 1.20
This Sutta is a good example of pointing out ...