nyamlae

joined 1 year ago
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[–] nyamlae 1 points 1 year ago (1 children)

It's really common to struggle with accepting the teaching of rebirth. However, the sutras are clear that rebirth is literal. Buddhism is not a tradition of free thought and scientific empiricism; it is a tradition of faith, magic, and mysticism.

[–] nyamlae 1 points 1 year ago

This passage is interesting but the description of the alayavijnana here is not super clear. It seems like it's describing the stream of cognition within the form realm, which consists of the six vijnanas. It's not clear from this description how the two appropriations happen, nor at what point exactly the alayavijnana arises.

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submitted 1 year ago* (last edited 1 year ago) by nyamlae to c/buddhism
 

tl;dr: Up to five sense vijnanas can arise at a time, but only one mind vijnana arises at a time to cognize the object of those sense vijnanas. The alayavijnana is equated with the mind (citta).


From chapter 5 of the Samdhinirmocana Sutra:

“Viśālamati, when such and such beings are reborn and manifest in this saṃsāra comprised of six destinies, in any class of beings or state of birth, be it egg-born, womb-born, moisture-born, or spontaneously generated, there is first a twofold appropriation: the appropriation of the physical sense faculties together with their supports, and the appropriation of mental imprints producing the elaboration of conventional expressions with regard to phenomenal appearances, names, and conceptualizations. In dependence upon this twofold appropriation, the mind containing all the seeds matures, merges [with the embryo], grows, increases, and expands. This twofold appropriation occurs in the realm of form but it does not appear in the realm of the formless.

“Viśālamati, this cognition is also called ‘appropriating cognition’ because it grasps and appropriates the body. It is also called ‘subliminal cognition,’ (alaya-vijnana) because it dwells and lies hidden in this body, sharing a common destiny. It is also called ‘mind,’ because it is accumulated and developed by visual forms, sounds, smells, flavors, tangible objects, and phenomena.

“Viśālamati, taking this appropriating cognition as support and basis, the six kinds of cognition, that is, visual, auditive, olfactory, gustatory, tactile, and mental cognitions, arise. Among these, a visual cognition arises on the basis of the eye, which is connected with a visual cognition and a visual form. Simultaneously and in conformity with this visual cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object. [Likewise,] Viśālamati, an auditive, olfactory, gustatory, or tactile cognition arises on the basis of a sense faculty connected to a cognition, such as the ear, nose, tongue, or body, and a sound, smell, flavor, or tangible object. Simultaneously and in conformity with this auditive, olfactory, gustatory, or tactile cognition, a mental cognition that conceptualizes the object arises at the same time, having the same object. If only one visual cognition arises at one time, then only one mental cognition that conceptualizes the object arises simultaneously, having the same object. If two, three, four, or five cognitions arise simultaneously, then also in that case, having the same object as the group of five cognitions, only one mental cognition that conceptualizes this object arises simultaneously.

“Viśālamati, it is like this: If the conditions for the arising of a single wave in a large stream of water are present, then only one wave arises. If the conditions for the arising of two or many waves are present, then two or many waves arise. However, the river [itself] neither stops as a stream of water nor becomes exhausted. If the conditions for the arising of a single reflection in a perfectly polished mirror are present, then only one reflection arises. If the conditions for the arising of two or many reflections are present, then two or many reflections arise. However, the mirror neither transforms itself into the object corresponding to the reflection nor manifests reflections by being in close contact [with the reflected objects]. Viśālamati, similarly, taking this appropriating cognition as support and basis, as in the examples of the river and the mirror, if the conditions for the arising of one visual cognition are present, then only one visual cognition arises. If the conditions for the simultaneous arising of up to five cognitions are present, then up to five cognitions simultaneously arise.

[...]

"Profound and subtle is the appropriating cognition.
Containing all the seeds, it flows like a stream of water.
I did not teach it to the immature,
Lest they would imagine it to be a self."

[–] nyamlae 1 points 1 year ago

I think it would work fine if we could set a default language in our profile, so that we didn't have to select it manually every time we made a post.

[–] nyamlae 2 points 1 year ago* (last edited 1 year ago)

This is a cool quote.

Regarding the linked essay, I don't I agree with the point about yoniso. In Tibetan the term is translated as tshul bzhin, which means "properly". The Tibetan translators worked closely with Indian panditas to come up with their translations, and often lived in India for long periods of time, so I don't think their understanding is trivial.

Also, the Bhikkhu argues that yoniso cannot mean "properly" because it occurs in a collocation with sadhukam (sādhukaṁ yoniso manasikaroti), which already means "properly". The idea is that a word wouldn't be used redundantly. But redundancy is extremely common in Pali literature (and Indian literature as a whole), so if anything I think that is a counterpoint to the Bhikkhu's argument.

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Virtuous friends (self.buddhism)
submitted 1 year ago by nyamlae to c/buddhism
 

"The sages praise virtuous friendship, when they speak about the world. By associating with virtuous friends, even a fool may become wise.

One should associate with good people, as that is how wisdom grows. If one associates with good people, one would be freed from all suffering."

-Kisā Gotamī (from the Therīgāthā)