Hi Nina,
>A concept is different from a reality, it is sammutti sacca. A word
>or a body is sammutti sacca, it does not have an unalterable
>characteristic. When we perceive a body we have an image of a
>'whole', the whole body is samutti sacca. Usually we pay attention to
>the outward appearance of things and the details and take them for
>real. That is a delusion, as we read in the suttas. We usually take
>concepts for realities.
That was well put and is in fact the subject of a whole Mahāyāna sūtra (the Saṃdhinirmocana Sūtra). Are you familiar with anywhere in the Pāli scriptures where the Buddha discusses that, i. e. our propensity to superimpose a concept on reality and take it as real and permanent?
Thanks for your help,
Mettā, Bryan
________________________________
From: Nina van Gorkom <
vangorko@...>
To:
Pali@yahoogroups.com
Sent: Thu, December 24, 2009 5:05:51 AM
Subject: Re: [Pali] Re: Was the Buddha Obliged to Observe Vinaya Rules?, no 2.
Dear DC,
Op 23-dec-2009, om 18:48 heeft DC Wijeratna het volgende geschreven:
> You say "No problem if you do not agree." I understand that
> statement as: Since what I say is the truth, whatever you say
> doesn't maater to me. There is a very beutiful expression used by
> the Buddha to express that attitude: "idameva sacca..m moghama~n~na. m"
-------
N: On the other list (dsg) we use this expression all the time, to
show that different opinions are welcome. Some people regret it that
there are different opinions and quite strong language is used at
times, but it is O.K. That is all.
Let us proceed with the next points.
----------
DC: You have said: "There are many degrees of sammaadi.t.thi"
Your foregoing statment is a misrepresentation of the Buddha Dhamma.
According to the sutta's thee are two kinds of sammaadi.tthi.
By the way, according to the suttas, misrepresenting the Buddha is
one of the worst paapakammas one can do.
-------
N: I think you refer to lokiya sammaadi.t.thi and lokuttara
sammaadi.t.thi?
Speaking of lokiya sammaadi.t.thi, it can be developed, it can grow.
One listens to the Dhamma and begins to understand a little more.
Pariyatti level of understanding can condition pa.tipatt level, it
can develop so that it becomes direct understanding of realities, and
then the level of pa.tivedha can be reached.
---------
DC: Conditioned mental phenomena and physical phenomena can be
classified as five khandhas.
Please tell me what are the mental phenomena and physical phenomena.
What do you mean by 'PHYSICAL'?
May I say again the you are using words without precise meanings.
---------
N: Ruupakkhandha includes all physical or material phenomena inside
or outside, not merely bodily phenomena.
PTS translation, S.. III, Khandhavagga, III, 77, Raadha: We read that
Raadha says to the Buddha:
<How in him who knows, how in him who sees, lord, are there in this
body, together with its consciousness, and likewise in all external
objects, no (more) ideas of 'I' and 'mine', no more leanings to
conceit?'
'Whatsoever material object, Raadha, be it past, future or present,
inward or outward, gross or subtle, low or high, far or near, one
regards thus: "This is not mine; this am not I; this is not the Self
of me"--that is seeing things as they really are, by right insight....>
-------
The word paramattha dhamma is not welcome to you. We can use the word
dhamma or reality if you like. It is different from pa~n~natti or
concept. A dhamma like sound has a characteristic that cannot be
altered, no matter how you name it, no matter in what language. Its
characteristic is the same, sound is always sound, it can be heard.
It is a reality.
A concept is different from a reality, it is sammutti sacca. A word
or a body is sammutti sacca, it does not have an unalterable
characteristic. When we perceive a body we have an image of a
'whole', the whole body is samutti sacca. Usually we pay attention to
the outward appearance of things and the details and take them for
real. That is a delusion, as we read in the suttas. We usually take
concepts for realities.
------
Nina.
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