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Re: [DhammaStudyGroup] Realities, concepts and dhammas

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  • upasaka@aol.com
    Hi, Kom - In response to my writing to Jon: You write Paramattha dhammas arise and fall away independently of anyone s experience of them . I have just one
    Message 1 of 45 , Mar 3, 2001
      Hi, Kom -

      In response to my writing to Jon: "You write 'Paramattha dhammas arise
      and fall away independently of anyone's experience of them'. I have just one
      question with regard to that: Exactly how would anyone come to know that?",
      you reply -

      Dear Howard,

      This is where faith comes in. The Buddha has
      sappanyuyutta-nana, the panna that knows all realities as
      they truely are. Otherwise, all we can say is, all
      realities are only those characteristics we (satipatthana)
      experiences.

      kom
      ====================================
      I do not believe that the Buddha explicitly commented on whether
      dhammas are things that are or are not experiential. But he did emphasize
      that what is to be known is to be known by direct experience, and not by
      reliance on authority, tradition, or even reason (which is often brought in
      to serve to justify our grasping and predispositions). Many observers,
      including Ven. Nyanaponika for example, understand dhammas as experiential,
      as having phenomenalistic existence instead of being some hidden somethings
      lurking behind experience, but not experiential themselves. They understand
      the Buddha's teaching in that light. Hardness (and softmess), movement,
      temperature, fluidity/cohesion - earth, air, fire, water - all these are
      experiential realities. Hardness, for example, is not to be found somewhere
      "out there" in some Platonic heaven. It is an element of experience.
      My point was simply that that which is known in any way is
      experiential, by definition. Something which is, in principle,
      unexperienceable (and I do not mean only as an object of one of the six
      senses, because nibbana, itself, is experienceable) is pragmatically and
      epistemologically nonexistent.
      If by faith, you mean a faith in the Buddha's knowing what is not
      knowable, then I don't have such faith. What I do have is a strong
      confidence, gained by following the Buddha's path, that he, indeed,
      discovered and correctly taught the way which, if walked to its end, marks
      the end of suffering.

      With metta,
      Howard

      /Thus is how ye shall see all this fleeting world: A star at dawn, a bubble
      in a stream, a flash of lightning in a summer cloud, a flickering lamp, a
      phantom, and a dream./ (From the Diamond Sutra)




      [Non-text portions of this message have been removed]
    • Antony Woods
      Dear Sarah, Rob K and all, Thanks for the warm welcome. I have been monitoring the dsg archives for a while and have found some topics interesting in the last
      Message 45 of 45 , Sep 2, 2002
        Dear Sarah, Rob K and all,

        Thanks for the warm welcome. I have been monitoring the
        dsg archives for a while and have found some topics
        interesting in the last week or so.

        I live in Sydney, Australia.

        I am 32 years old and have been studying Theravada since I
        was 23.

        The main point I learnt about introductory Abhidhamma from
        a Burmese monk Ven U Dipaloka was that anxiety, worry,
        fear, sadness, anger are all //dosa//.

        I've heard that the Patthana is profound but difficult.

        My interests in the Dhamma include Buddhist Economics,
        Right Speech and The Four Sublime States (and other works
        by Nyanaponika).

        I accepted Kamma and Rebirth only after reading the
        comprehensive "Paticcasamuppada" by Mahasi Sayadaw which I
        recommend:
        ftp://ftp.buddhanet.net/therabud/mahasipt.zip

        I look forward to participating in dsg further.

        Best wishes / Antony.




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