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Abhidhammika

Member Since 03 May 2006
Offline Last Active Jul 05 2007 04:15 AM
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Topics I've Started

Long Live Noble Atheism

05 June 2006 - 02:42 PM


Dear Dhamma friends

How are you?

The following is my recent post to DSG.


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Dear Daniel, Howard W, Herman H, Scott Duncan, Dan D and all

How are you?

Daniel wrote:

"If I think A, but another person who is smarter than me thinks B, isn't it actually smarter of me not to think A but to think B, since I will rely on a person who is smarter than me?

Is there a fault in this reasoning? It seems that there is, but where??"

Yes, Daniel. There actually is a fault in your reasoning. Not just it seems that there is - as you thought.

The place in which your fault lies is your preoccupation or obsession with wanting and needing to be or appear smart or smarter. Put it another way, your competitive mindset is where you go wrong.

By the way, if you want to cure yourself of the theist disease (belief in a creator), drink regularly the Buddha's teachings on the Four Noble Truths as taught in Dhammacakkapavattana Suttam, and Dependent Origination (Pa.ticcasammuppaada) as taught in Mahanidaana Suttam and other related Suttams, and, of course, practice mindfulness meditation as taught in Mahasatipa.t.thaana Suttam and other related Suttams.

In addition, if you are able to find more time and energy, study Abhidhamma Pi.taka that will surely kill off your belief in a creator because Abhidhamma explicitly demolishes the concepts of a person (puggala), of a being (satta), of self (atta) and of a soul (jiiva).

Once you appreciate the Buddha's teachings on personlessness, beinglessness, selflessness, and soulessness, you will become a Noble Atheist destined for final liberation (nibbaana), the Goal Of Every Genuine Full Buddhist such as followers of Noble Theravada. By the way, Mahayanists cannot be regarded as genuine full Buddhists as they plan to be reborn forever in the Existential Loop (Samsaara) in their misguided ambition of wanting to become saviors and in their wrong belief in the existence of beings to save!

Belief in a creator and / or not being a genuine full Buddhist are the result of being misguided and not understanding properly Dependent Originnation and the Four Noble Truths.

Long Live Noble Atheism that is liberating!

With kind regards,

Suan Lu Zaw

www.bodhiology.org




( Daniel <daniell@...> wrote:

Hey All,

Perhaps I will rephrase my question.


If I think A, but another person who is smarter than me thinks B, isn't it
actually smarter of me not to think A but to think B, since I will rely on a
person who is smarter than me?

Is there a fault in this reasoning? It seems that there is, but where??


( One could say that smart people say different things. But if that is the only
reason, it imlies that if the smart people would say only one thing, the
reasoning above would be correct ?)

Thank you,

sorry for the silly question, Daniel


Ghatikaara Suttam

01 June 2006 - 01:45 PM


Dear Robert K, Scott D, Mike N, Christine F, Nina and all

How are you?

I notice Brahamali's article regarding Jhaana controversy on Samatha forum. The problem with those who insist on samatha jhaanas as prerequisite for vipassanaa seems to be their failure to understand the reason behind the practice of samatha to the level of jhaana attainment.

I am saying the above as one who would indulge in proper samatha practice in pursuit of jhaana accomplishment in the first available opportunity that is not possible in my current western lifestyle for the time being. To persue Samatha Jhaana in a western society like Australia, you either need to be rich enough to overcome any concerns related to livelihood or be brave enough to be able to survive as an outcast, perhaps living in the desert far away from western civilization. As I am neither of both, realistic samatha practice proper is out of my reach as things stand now.

The most sensible approach an average person can take in a western society is, fortunately, also the most important practice of the Buddha's teachings, which is vipassanaa practice.

Vipassanaa practice as taught in Satipa.t.thaana Suttam by the Buddha does not require us to attain samatha jhaanas whose main goals are superhuman powers in terms of Iddhis, which are worldly and dependent on conditions.

In support of vipassanaa's capability to ensure attainment of awakening for nibbana, the Buddha taught us Gha.tikaara Suttam in Majjhimapannaasa, in Majjhimanikaaya.

In Gha.tikaara Suttam, the Buddha listed Gha.tikaara's attributes in Section 288 that are all to do with noble faith, noble behaviors, noble understanding and noble awakening as a non-returner. As the Buddha dedicated one whole middle-length Suttam to Gha.tikaara the Pot-maker, he could have listed any samatha jhaana among Gha.tikaara's attributes if he had them. But, as none of the samatha jhaanas were mentioned as Gha.tikaara's attainments by the Buddha, we can know for sure that this noble pot-maker did not have any samatha jhaanas.

Here is the Pali pasage from Section 288, Gha.tikaara Suttam, Majjhimapannaasa, Majjhimanikaaya.

“‘Atthi, mah±r±ja, vega¼iŖga½ n±ma g±manigamo. Tattha ghaµik±ro n±ma kumbhak±ro; so me upaµµh±ko aggupaµµh±ko. Tuyha½ kho pana, mah±r±ja, na me kassapo bhagav± araha½ samm±sambuddho adhiv±seti b±r±ŗasiya½ vass±v±santi attheva ‚01 ańńathatta½, atthi domanassa½. Tayida½ ghaµik±rassa kumbhak±rassa ‚02 natthi ca na ca bhavissati. Ghaµik±ro kho, mah±r±ja, kumbhak±ro buddha½ saraŗa½ gato, dhamma½ saraŗa½ gato, saŖgha½ saraŗa½ gato. Ghaµik±ro kho, mah±r±ja, kumbhak±ro p±ŗ±tip±t± paµivirato, adinn±d±n± paµivirato, k±mesumicch±c±r± paµivirato, mus±v±d± paµivirato, sur±merayamajjapam±daµµh±n± paµivirato. Ghaµik±ro kho, mah±r±ja, kumbhak±ro buddhe aveccappas±dena samann±gato, dhamme aveccappas±dena samann±gato, saŖghe aveccappas±dena samann±gato, ariyakantehi s²lehi samann±gato. Ghaµik±ro kho, mah±r±ja, kumbhak±ro dukkhe nikkaŖkho, dukkhasamudaye nikkaŖkho, dukkhanirodhe nikkaŖkho, dukkhanirodhag±miniy± paµipad±ya nikkaŖkho. Ghaµik±ro kho, mah±r±ja, kumbhak±ro ekabhattiko brahmac±r² s²lav± kaly±ŗadhammo. Ghaµik±ro kho, mah±r±ja, kumbhak±ro nikkhittamaŗisuvaŗŗo apetaj±tar³parajato. Ghaµik±ro kho, mah±r±ja, kumbhak±ro pannamusalo na sahatth± pathavi½ khaŗati ‚03. Ya½ hoti k³lapalugga½ v± m³sikukkaro ‚04 v± ta½ k±jena ±haritv± bh±jana½ karitv± evam±ha– “ettha yo icchati taŗ¹ulapaµibhast±ni ‚05 v± muggapaµibhast±ni v± ka¼±yapaµibhast±ni v± nikkhipitv± ya½ icchati ta½ harat³”ti. Ghaµik±ro kho, mah±r±ja, kumbhak±ro andhe jiŗŗe m±t±pitaro poseti. Ghaµik±ro kho, mah±r±ja, kumbhak±ro pańcanna½ orambh±giy±na½ sa½yojan±na½ parikkhay± opap±tiko tattha parinibb±y² an±vatti-dhammo tasm± lok±.


With regards,

Suan

www.bodhiology.org




Operations Of The Mind Being More Than One

26 May 2006 - 08:00 AM

Dear Dhamma friends

The following is my recent post to DSG regarding the operations of the mind being more than one.

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Dear Howard, Herman, Tep, Dan, Nina, Mike N, Sarah and all

How are you?

Howard wrote:

"Citta, or as I prefer it, vińń±ŗa½, is the operation of merely being aware of content."

If you mean an object (±rammaŗa½) of the mind by the term 'content', we could re-write your above statement as "One of the operations of vińń±ŗa½ is merely being aware of content."

In the first verse of Dhammapada, the Buddha teaches us that the mind is the forerunner (leader/originator) of the mental phenomena (ManopubbaŖgam± dhamm± where dhammaa refers to cetasikas).

Dhammapada commentary explains the meaning of dhamma in that verse as follows.

So atthato tayo ar³pino khandh± vedan±kkhandho sańń±kkhandho saŖkh±rakkhandhoti.

"That term 'dhammo', as its meaning here, refers to the three mental aggregates: feeling aggregate, memory aggregate, and the aggregate of the remaining mental associates."

Thus, we now know that another important operation of the mind is to lead and originate the three mental aggregates, namely, cetasikas.

Hope I didn't disappoint you, Howard. :-)

With regards,

Suan

www.bodhiology.org



Pali Font Test

08 May 2006 - 06:59 AM

Dear Robert K and all

How are you? I sent this post to test VriRomanPali CN font from CSCD version 3. It works with IE6 without needing other Internet Browsers. All you need is download this Pali font from Vipassana Research Institute web site and install it in your Windows system folder. Here are their links:
http://www.tipitaka.org
http://www.vri.dhamma.org

After installing VriRomanPali CN font in your windows system folder, click Tools menu on your IE6 browser, then click Internet Options, and then click font menu and select VriRomanPali font for your browser. Then, click Ok button.

That is all you need do to see the correct Pali fonts.

Please check the following Section from S±mańńaphalasutta½.



c³¼as²la½

194. “Kathańca, mah±r±ja, bhikkhu s²lasampanno hoti? idha, mah±r±ja, bhikkhu p±ŗ±tip±ta½ pah±ya p±ŗ±tip±t± paµivirato hoti. nihitadaŗ¹o nihitasattho lajj² day±panno sabbap±ŗabh³tahit±nukamp² viharati. idampissa hoti s²lasmi½.
“Adinn±d±na½ pah±ya adinn±d±n± paµivirato hoti dinn±d±y² dinnap±µikaŖkh², athenena suci
bh³tena attan± viharati. idampissa hoti s²lasmi½.
“Abrahmacariya½ pah±ya brahmac±r² hoti ±r±c±r² virato methun± g±madhamm±. idampissa
hoti s²lasmi½.
“Mus±v±da½ pah±ya mus±v±d± paµivirato hoti saccav±d² saccasandho theto paccayiko avisa½
v±dako lokassa. idampissa hoti s²lasmi½.
“Pisuŗa½ v±ca½ pah±ya pisuŗ±ya v±c±ya paµivirato hoti; ito sutv± na amutra akkh±t± imesa½
bhed±ya; amutra v± sutv± na imesa½ akkh±t±, am³sa½ bhed±ya. iti bhinn±na½ v± sandh±t±,
sahit±na½ v± anuppad±t±, samagg±r±mo samaggarato samagganand² samaggakaraŗi½ v±ca½
bh±sit± hoti. idampissa hoti s²lasmi½.
“Pharusa½ v±ca½ pah±ya pharus±ya v±c±ya paµivirato hoti; y± s± v±c± nel± kaŗŗasukh±
peman²y± hadayaŖgam± por² bahujanakant± bahujanaman±p± tath±r³pi½ v±ca½ bh±sit± hoti.
idampissa hoti s²lasmi½.
“Samphappal±pa½ pah±ya samphappal±p± paµivirato hoti k±lav±d² bh³tav±d² atthav±d²
dhammav±d² vinayav±d², nidh±navati½ v±ca½ bh±sit± hoti k±lena s±padesa½ pariyantavati½
atthasa½hita½. idampissa hoti s²lasmi½.
“B²jag±mabh³tag±masam±rambh± paµivirato hoti …pe… ekabhattiko hoti ratt³parato virato
vik±labhojan±. naccag²tav±ditavis³kadassan± paµivirato hoti. m±l±gandhavilepanadh±raŗama
ŗ¹anavibh³sanaµµh±n± paµivirato hoti. ucc±sayanamah±sayan± paµivirato hoti. j±tar³parajatapaµi
ggahaŗ± paµivirato hoti. ±makadhańńapaµiggahaŗ± paµivirato hoti. ±makama½sapaµiggahaŗ±
paµivirato hoti. itthikum±rikapaµiggahaŗ± paµivirato hoti. d±sid±sapaµiggahaŗ± paµivirato hoti. aje¼a
kapaµiggahaŗ± paµivirato hoti. kukkuµas³karapaµiggahaŗ± paµivirato hoti. hatthigavassava¼avapa
µiggahaŗ± paµivirato hoti. khettavatthupaµiggahaŗ± paµivirato hoti. d³teyyapahiŗagaman±nuyog±
paµivirato hoti. kayavikkay± paµivirato hoti. tul±k³µaka½sak³µam±nak³µ± paµivirato hoti. ukkoµana-
vańcananikatis±ciyog± paµivirato hoti. chedanavadhabandhanavipar±mosa-±lopasahas±k±r±paµivirato hoti. idampissa hoti s²lasmi½.