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Jataka = Birth Stories? (Re: [Pali] Re: Vimaanavatthu)

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  • tharpachozang
    Thank you, Bhante, I appreciate your response. What seems to make the Jatakas different from all of the other books in the Sutta Pitaka, is that most of the
    Message 1 of 16 , Jul 12, 2013
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      Thank you, Bhante, I appreciate your response. What seems to make the Jatakas different from all of the other books in the Sutta Pitaka, is that most of the verses seem to *demand* commentary. That is, the verses contain references to proper names, and so they are unintelligible by themselves. Different than say, the verses in the Dhammapada, which have tremendous Dhammic value and do not seem to require commentary. So much so, that it is difficult to read the Jataka verses systematically without knowing the background stories.

      Do you have any thoughts on what this means, why the verses in the Jatakas contain proper names and do not seem to stand by themselves, unlike all of the other books in the Sutta Pitaka?

      I appreciate the invitation to DhammaWheel. I have not checked it out yet, but one thing I like about this group is that because it has Pali in the name it seems to get a higher level of discussion than you sometimes get in other Buddhist groups.


      Mudita,

      tharpa

      --- In Pali@yahoogroups.com, Kumara Bhikkhu <kumara.bhikkhu@...> wrote:
      >
      > You got it right. The actual Jataka text consists of only verses. You
      > may notice that sometimes the story does not even gel with the
      > verses. The rather strained connection gives the impression of a
      > force fit. The is parallel to the Dhammapada verses and the stories
      > that are attached to them.
      >
      > While the word Jataka has popularly been translated as Birth Stories,
      > per se it only means "born; arisen". My teacher, Bhante Aggacitta,
      > said that it originally probably refers to the verses that has
      > spontaneously arisen in the mind of the person/people who uttered these words.
      >
      > Btw, I'd like to invite you all to www.Dhammawheel.com. It's a better
      > platform for discussions, and more active.
      >
      > kb
      >
    • a6a44357
      Dear Nina van Gorkom Thank you for your kind reply, I would very much like to follow up on your answer is there a book you could recommend please. Most
      Message 2 of 16 , Jul 16, 2013
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        Dear Nina van Gorkom
        Thank you for your kind reply, I would very much like to follow up on your
        answer is there a book you could recommend please.
        Most grateful,
        Robert Arber

        -----Original Message-----
        From: Pali@yahoogroups.com [mailto:Pali@yahoogroups.com] On Behalf Of Nina
        van Gorkom
        Sent: July-16-13 6:10 AM
        To: pali@yahoogroups.com
        Subject: Re: [Pali] Re: Vimaanavatthu

        Dear Robert Arber,
        Thanks for your good question.
        Op 15 jul 2013, om 05:49 heeft a6a44357 het volgende geschreven:
        >
        > " In reality there are no persons, no deities, only citta, cetasika and
        ruupa. " What does this mean please?
        ---------
        N: We believe that Robert sees, Nina sees, but in reality seeing is one
        moment of consciousness, citta, that sees. It sees for an extremely short
        moment and is then gone completely. It is the same with hearing, thinking,
        any moment of experience. They are all elements, arising because of
        conditions. They arise for a very short moment and are then gone. It seems
        that seeing lasts, but in reality it is succeeded by other moments of citta,
        such as thinking about what is seen. They are all different moments and none
        of them lasts.
        This is not theory. We shall have more understanding of what citta is if we
        are aware of seeing at this very moment. It arises because of visible object
        or colour and eyesense. It just sees visible object, it does not see a
        person or thing. There is no one there only different cittas, accompanied by
        different cetasikas, mental factors. Visible object and eyesense are ruupa,
        physical phenomena and these do not know anything. In fact our life is
        naama, realities which experience something, and ruupas which do not
        experience anything. Just elements arising because of conditions.
        Seeing is one citta and when it arises there cannot be hearing at the same
        time. Seeing experiences visible object. Hearing is another citta that
        experiences sound. It may seem that we can see and hear at the same time,
        but this is a delusion. Each citta can experience only one object at a time,
        and it falls away immediately. After it has fallen away we think of what has
        been seen and heard, and then we live in the world of concepts.
        When realities are taken as a mass, a collection, there is the world of
        many people. Cittas arise and fall away in succession very rapidly, they are
        like a flash. That is why we have a concept or idea of what appears as
        something permanent. We have to be brave in order to understand that what
        appears is just a reality. We need courage to let go of wrong view that
        clings to the idea of person or "self". Right understanding leads to
        detachment, but our nature is attachment.
        ----------
        Nina.




        [Non-text portions of this message have been removed]



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      • Kumara Bhikkhu
        I get what you mean. As they say in America, beats me. (shrug) If you start a topic on this in DW (under Classical Theravada), you might get an answer. Members
        Message 3 of 16 , Jul 26, 2013
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          I get what you mean. As they say in America, beats me. (shrug)

          If you start a topic on this in DW (under Classical Theravada), you
          might get an answer. Members there are less orthodox.

          tharpachozang wrote thus at 08:29 AM 13-07-13:

          >Thank you, Bhante, I appreciate your response. What seems to make
          >the Jatakas different from all of the other books in the Sutta
          >Pitaka, is that most of the verses seem to *demand*
          >commentary. That is, the verses contain references to proper names,
          >and so they are unintelligible by themselves. Different than say,
          >the verses in the Dhammapada, which have tremendous Dhammic value
          >and do not seem to require commentary. So much so, that it is
          >difficult to read the Jataka verses systematically without knowing
          >the background stories.
          >
          >Do you have any thoughts on what this means, why the verses in the
          >Jatakas contain proper names and do not seem to stand by themselves,
          >unlike all of the other books in the Sutta Pitaka?
          >
          >I appreciate the invitation to DhammaWheel. I have not checked it
          >out yet, but one thing I like about this group is that because it
          >has Pali in the name it seems to get a higher level of discussion
          >than you sometimes get in other Buddhist groups.
          >
          >
          >Mudita,
          >
          >tharpa
        • Nina van Gorkom
          Dear Robert A, ... N: Would you like to try my Introducion to Abhidhamma, it may be in the files section of our list. Or try Zolag:
          Message 4 of 16 , Jul 30, 2013
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            Dear Robert A,
            Op 17 jul 2013, om 04:45 heeft a6a44357 het volgende geschreven:

            > Thank you for your kind reply, I would very much like to follow up on your
            > answer is there a book you could recommend please.
            -------
            N: Would you like to try my Introducion to Abhidhamma, it may be in the files section of our list.
            Or try Zolag: <http://www.zolag.co.uk/index.html> You could try my 'Abhidhamma in Daily Life'.
            ------
            Nina.



            [Non-text portions of this message have been removed]
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