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Re: [dsg] Re: Sammaadi.t.thi study corner

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  • Nina van Gorkom
    Hi Larry, Scott explained that we have to be careful according to which method we are considering realities. Scott s post on the different methods is very
    Message 1 of 115 , Jul 1, 2007
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      Hi Larry,
      Scott explained that we have to be careful according to which method
      we are considering realities. Scott's post on the different methods
      is very useful. Now we are considering the D.O.method. See Vis. Ch
      XVII, 230: only feeling that is vipaaka is mentioned here.
      The Vis. has the same text about honour to painters. etc. as the
      Co. to the Sammaadi.t.thi sutta.
      In 238, we find that all three feelings can be conditions for all
      kinds of craving. Here is mentioned what you say: Neutral feeling
      could condition craving for pleasant feeling. It depends on the
      method that is used. It is all more complex than it would seem at
      first sight. I think it is good that realities can be viewed from
      many angles. In that way oversimplification can be avoided.
      There is a long footnote from the Tiika (to Vis. 238) and we shall
      come to this later on. It states: <For we are dealing with an
      exposition of the round of rebirths...>

      Nina.


      Op 1-jul-2007, om 3:09 heeft LBIDD@... het volgende geschreven:

      > It seems to me that _resultant_ feeling conditions the arising of
      > craving only in the case of bodily feeling (and maybe in the case of a
      > few other resultant consciousnesses such as receiving, investigation,
      > and registration), but eye, ear, nose, and tongue consciousness are
      > only
      > accompanied by neutral feeling. Neutral feeling could condition
      > craving
      > for pleasant feeling, or, in certain circumstances, craving for more
      > neutral feeling. But more often it is the feeling that accompanied
      > past
      > javana cittas that conditions the arising of craving.



      [Non-text portions of this message have been removed]
    • Scott Duncan
      Dear All, 68. Saying, Good, friend, the bhikkhus deighted and rejoiced in the venerable Saariputta s words. Then they asked him a further question: But,
      Message 115 of 115 , Jul 25, 2007
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        Dear All,

        68. "Saying, 'Good, friend,' the bhikkhus deighted and rejoiced in the
        venerable Saariputta's words. Then they asked him a further question:
        'But, friend, might there be another way in which a noble disciple is
        one of right view, whose view is straight, who has perfect confidence
        in the Dhamma, and has arrived at this true Dhamma?' - 'There might
        be, friends.

        Saadhaavusoti kho te bhikkhuu aayasmato saariputtassa bhaasita.m
        abhinanditvaa anumoditvaa aayasmanta.m saariputta.m uttari.m pa~nha.m
        aapucchu.m: " siyaa panaavuso a~n~nopi pariyaayo yathaa ariyasaavako
        sammaadi.t.thi hoti ujugataassa di.t.thi, dhamme aveccappasaadena
        samannaagato' aagato ima.m saddhammanti?"

        69. "When, friends, a noble disciple understands the taints, the
        origin of the taints, the cessation of the taints, and the way leading
        to the cessation of the taints, in that way his is one of right view,
        whose view is straight, who has perfect confidence in the Dhamma, and
        has arrived at this true Dhamma.

        Siyaa aavuso. Yato kho aavuso ariyasaavako aasava~nca pajaanaati,
        aasavasamudaya~nca pajaanaati, aasavanirodha~nca pajaanaati,
        aasavanirodhagaamini.m pa.tipada~nca pajaanaati, ettaavataapi kho
        aavuso ariyasaavako sammaadi.t.thi hoti. Ujugataassa di.t.thi. Dhamme
        aveccappasaadena samannaagato aagato ima.m saddhammanti.

        70. "And what are the taints, what is the origin of the taints, what
        is the cessation of the taints, what is the way leading to the
        cessation of the taints? These are the three taints: the taint of
        sensual desire, the taint of being, and the taint of ignorance. With
        the arising of ignorance there is the arising of the taints. With the
        cessation of ignorance there is the cessation of the taints. The way
        leading to the cessation of the taints is just this Noble Eightfold
        Path; that is right view, right intention, right speech, right action,
        right livelihood, right effort, right mindfulness, and right
        concentration.

        Katamo panaavuso aasavo? Katamo aasavasamudayo? Katamo aasavanirodho?
        Katamaa aasavanirodhagaamini.m pa.tipadaati.? Tayo'me aavuso aasavaa:
        kaamaasavo bhavaasavo avijjaasavo. Avijjaasamudayaa aasavasamudayo.
        Avijjaanirodhaa aasavanirodho. Ayameva ariyo a.t.tha"ngiko maggo
        aasavanirodhagaaminii pa.tipadaa -seyyathiida.m: sammaadi.t.thi
        sammaasa"nkappo, sammaavaacaa, sammaakammanto, sammaaaajiivo,
        sammaavaayaamo sammaasati, sammaasamaadhi.

        71. "When a noble disciple has thus understood the taints, the origin
        of the taints, the cessation of the taints, and the way leading to the
        cessation of the taints, he entirely abandons the underlying tendency
        to lust, he abolishes the underlying tendency to aversion, he
        extirpates the underlying tendency to the view and conceit 'I am,' and
        by abandoning ignorance and arousing true knowledge here and now makes
        an end of suffering. In that way too a noble disciple is one of right
        view, whose view is straight, who has perfected confidence in the
        Dhamma, and has arrived at this true Dhamma."

        That is what the venerable Saariputta said. The bhikkhus were
        satisfied and delighted in the venerable Saariputta's words.

        Yato kho aavuso ariyasaavako eva.m aasava.m pajaanaati, eva.m
        aasavasamudaya.m pajaanaati, eva.m aasavanirodha.m pajaanaati, eva.m
        aasavanirodhagaamini.m pa.tipada.m pajaanaati, so sabbaso
        raagaanusaya.m pahaaya pa.tighaanusaya.m pa.tivinodetvaa asmiiti
        di.t.thimaanaanusaya.m samuuhanitvaa avijja.m pahaaya vijja.m
        uppaadetvaa di.t.theva dhamme dukkhassantakaro hoti. Ettaavataapi kho
        aavuso ariyasaavako sammaadi.t.thi hoti. Ujugataassa di.t.thi. Dhamme
        aveccappasaadena samannaagato aagato ima.m saddhammanti.

        Idamavoca aayasmaa saariputto. Attamanaa te bhikkhuu aayasmato
        saariputtassa bhaasita.m abhinandunti...(uddaana omitted).

        Sincerely,

        Scott.
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