A new paper uploaded
- Dear members,
After a long period of absence, I have been able to upload a new paper again. It is "new_approach.pdf" in the Files section.
This paper is a critique of the "Two Modes of Dhamma" concept by Steven Collins in his book titled "Nirvana and Other Buddhist Felicities: Utopias of the Pali Imaginaire". Using the concept of intention as karma, I have argued that there is only one mode of Dhamma in the Early Buddhism, that is, that of absolute values which are context-independent and non-negotiable. I hope it would be interesting.
As usual, I should say that I reserve all rights since I intend to send the paper to a scholarly journal.
- Venerable Bhikkhu Pandita,
Thank you for the file. I am with you that kusala is kusala and
akusala is akusala and that these are absolute values. One cannot
change kusala into akusala and they arise at different moments. They
each have their own characteristic and even if we change their names,
their characteristics are unalterable.
It would help Collins to realize that there are so many different
cittas each arising because of their own conditions. Abhidhamma can
help us to have a deeper understanding of realities, including kamma
and vipaaka. It is not theory but pertains to our life now. Then one
can begin to know that what seems one moment of kusala that lasts is
in fact many different moments, arising and falling away extremely
rapidly. For instance what seems a lasting moment of metta may be
moments of metta and selfish affection alternating so fast.
I agree with you: < My answer is thus. A good intention behind a
certain act is what counts in the path
to nibbāna, as Gombrich correctly notes:
... since acting is really mental [i.e., because intention is karma],
doing a good act is
actually purifying one’s mind. (What 14). >
Kamma is cetanaa cetasika, and it is kusala citta with kusala cetanaa
that counts. Not the outward appearance of deeds.
Op 5-okt-2011, om 8:11 heeft ashinpan het volgende geschreven:
> This paper is a critique of the "Two Modes of Dhamma" concept by[Non-text portions of this message have been removed]
> Steven Collins in his book titled "Nirvana and Other Buddhist
> Felicities: Utopias of the Pali Imaginaire". Using the concept of
> intention as karma, I have argued that there is only one mode of
> Dhamma in the Early Buddhism, that is, that of absolute values
> which are context-independent and non-negotiable.
- Dear members,
I have been absent from the group for a long time, but this sudden visit of mine brings with it, I hope, something worthwhile.
I have uploaded a paper (optionality_of_karma.pdf). It is very short, with just over 1400 words. But in that short paper, I have answered the well-known Trolley Car Dilemma, which was posed by Michael Sandel at the beginning of his lectures on justice, from the Buddhist perspective. Besides, I have been able to answer another riddle---why Buddhism almost always expresses moral precepts in negative terms.
In short, I hope it may make an interesting read. All feedbacks are welcome.
Ven. Pandita (Burma)
After logging in to Yahoo I located the paper at:
It's easier to find if you click "Latest first" (to override "Alphabetical" listing).
On 11/26/2013 6:42 AM, Nina van Gorkom wrote:
Here it is: https://dl.dropboxusercontent.com/u/8385730/optionality_of_karma.pdf
Venerable Pandita,Please could you give a link to this paper? I do not know where to find it, yahoo is not easy these days.With respect,Nina
- Venerable Pnadita,thank you very much.When I think of the rapidity of the different processes of cittas, there is no time to think : shall I do this or that. It depends on accumulations of kusala and akusala whether the mind-door adverting-consciousness (manodvaaravajjana-citta) is followed by kusala cittas or akusala cittas. There is no self who could decide, only different cittas arising and falling away because of their own conditions. Seeing arises because of the appropriate conditions, nobody can make it arise. Evenso kusala citta and akusala citta arise because of the appropriate condiitons, nobody can make them arise.When understanding is more developed by listening to the Dhamma and considering it, there can be direct awareness and understanding of the dhamma appearing at the present moment, no matter it is kusala or akusala. This is the way leading to eventually eradicate all that is unwholesome.With respect,