Bhante & Dharma friends, My apologies for digressing. In the course of learning meditation, I have often heard the analogy of sawing, that is watching theMessage 1 of 32 , May 1, 2005View SourceBhante & Dharma friends,
My apologies for digressing.
In the course of learning meditation, I have often heard the analogy of sawing, that
is watching the point of sawing and not watching the saw.
Is this from the Visuddhimagga or is it a meditation saw (pun intended).
Bhante Sujato wrote:
> Dear Ven Yuttadhammo, Dmytro, and all
> > > It means "leading to only one place", i.e. Nibbana. For another
> > > context see Mahasihanada sutta (MN I 74):
> Is there anywhere in the Pali where Nibbana is referred to as
> the 'one'? As far as i know, this term had been so thouroughly
> subsumed by the Vedic tradition (ekam sat, etc.) that the Buddha
> studiously avoided using it for Nibbana, but was happy to use it in
> samaadhi contexts. As i mentioned before, the only significant
> meaning of eka in satipatthana contexts is 'one pointedness of
> Thanks to Ven Yuttadhammo for his many interesting quotes. There are
> other quotes in the Sanskrit, too. In one place it is given as the
> name of a Brahmanical text, explained by Sankara as niitisastra. The
> conclusion seems to be that there are many different meanings
> of 'ekaayana', so we should look to see which is relevant in the
> satipatthana context.
> In the Brahmanical scriptures, the other meanings (single path,
> etc.) only seem to occur in direct contexts (as also in the Jataka
> examples), not in the mystic/spiritual/meditative contexts. There,
> the meanings seems to be, as i said before, 'convergence'. Since the
> suttas virtually tell us to read this phrase in Brahmanical context,
> i think we can be as confident as can be expected that this is the
> right meaning here.
> Again, it is a complex textual argument, but try this as an
> experiment. Leave aside the Satipatthana Sutta, and go back to the
> Satipatthana Samyutta. See how the term 'ekaayana' is used there -
> you can even do a statistical analysis. This will demonstrate just
> how important the Brahmanical context is. The Chinese versions
> substantially reinforce this.
> in Dhamma
> Bhante Sujato
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Dear Ven. Sujato, Ven. Yuttadhammo, Stephen and friends, Bhante, how true! It had never occurred to me that Dhammakaya is related to Chinese Buddhism. But,Message 32 of 32 , May 6, 2005View SourceDear Ven. Sujato, Ven. Yuttadhammo, Stephen and friends,
Bhante, how true! It had never occurred to me that Dhammakaya is
related to Chinese Buddhism. But, since you mention it, I believe it
is making reference to the Tri-kaya concept (which isn't of Chinese
origin) in Mahayana.
I think they have probably got it wrong. The Dhammakaya (or
Dharmakaya) is simply the embodiment of truth. It means that the
enlightenment of all Buddhas are undiscriminatorily equal, regardless
of time and space. If it insists a 'physical' state of nibbana, it
should be the Sambhagakaya. The third kaya is the Nirmanakaya. This
concept is important in Mahayana, and it blends in with the
Madhyamika's explanation of emptiness.
--- In Pali@yahoogroups.com, Bhante Sujato wrote:
> > One very large group of "Buddhists" in Thailand has come out
> > and proclaimed publicly that "Nibbana is Atta."
It is worth noticing that this group emerged in Thailand as part of a
movement in Thai culture from the 80's that started to re-acknowledge
the Chinese roots of Thai culture. Bankok was in fact a Chinese
trading port. One aspect of this is the adoption of aspects of
Chinese Buddhism. For example, statues of Kwan Yin are common all
But Dhammakaya has pursued this angle more consciously, claiming
support for their Dhammakaya idea from Mahayana sutras.
Unfortunately, few people in Thailand have read the Mahayana sutras,
so apart from sectarian prejudice, they are unable to respond very
meaningfully to this aspect of Dhammakaya's arguments.