Originally written in the 11th or 12th century, the Sangaha has served as the key to wisdom held in the Abhidhamma(the Buddha's "Dharma in Ultimate Terms").
Ah, now I know and see what the Buddha meant
Concisely surveyed are the Abhidhamma's central themes, includingstates ofconsciousness and mental factors, the functions and processes of the mind/awareness, the material world, Dependent Arising, and the methods and stages of meditation.
This presents an exact translation of the Sangaha alongside the original Pali text. A detailed, explanatory guide with more than 40 charts and tables lead readers through the complexities of Abhidhamma. More
Thay (pronounced "Thai") is Thich Nhat Hanh, here explaining a candle flame. Where will it go?
When we all fall asleep, where do we go?
Dhr. Seven, Amber Larson, Ananda (Dharma Buddhist Meditation), Wisdom Quarterly in reply to the implicit question in Billie Eilish's "Bury a Friend": Where do we all go when we die? Where does a flame go when it dies?
And when the flame goes out, where does it go?
That's a nonsense question.
No, it must go somewhere!
Well, where do you suppose -- up, down, sideways?
Well, no, nothing like that. I don't know where it goes.
It isn't there like you think (assume), so it does not "go" anywhere after it is said to "go out." Failing to gain new fuel (and four other factors, heat, oxygen, wick, and process-of-combustion), it fails to "come back in" for the next moment of its appearance. This sounds strange because it goes against our assumptions, but it's very true: In one instance, all five factors (aggregates) gather and manifest as "flame." Failing to get all five in the next moment, no flame/fire appears. This teaches us that what we call "flame" or "fire" is utterly dependent on supporting conditions (these five aggregates or factors) and without them, it is not. However, if it is utterly dependent, then how can it ever be said to have an independent existence? Ultimately speaking, it cannot. But in normal usage, in conventional speech, of course we say, "The flame came into being and then went out of being after some time." This is nice. This seems true. But it was never ultimately true. So there is no confusion. And maybe no one cares about a flame or fire. But if the same thing could be said of us, me and you the individuals, what then?
How could that ever be said of us? We are here now. And when we die or "go out," we reappear somewhere else -- like in heaven, hell, another human life, or a life in another realm in the 31 Planes of Existence.
Conventionally, this is exactly what happens. Unfortunately, ultimately speaking, it is completely wrong. Not only do "we" not go anywhere, what we are calling "we" is completely dependently arisen. Our being, our existence, completely depends on the Five Aggregates clung to as self.
What, we're flames?
No, flames depend on the five factors I mentioned above. "We" depend on the Five Aggregates clung to as self mentioned in the Heart Sutra: form; feelings, perceptions, mental formations, and process of consciousness, the khandhas or skandhas in Sanskrit.
So there is no reappearance?
Oh, there's reappearance (rebirth) all right, but it isn't the rearising of some unchanging "soul," "self," jiva,gandhabba, "ego," "personality," or "I." We are clinging to what is not ours, and we suffer for it.
Aha! You said "we" suffer for it! Who's the "we" that suffers?!
That "we" is the Five Aggregates clung to as self. "We" are not that. "We" do not control that, in an ultimate sense. In a conventional sense, of course, that's all "we" are, and "we" have a great deal of control to develop calm and insight to breakthrough to wisdom and liberate "ourselves" from this samsaric mess. But that, ultimately speaking, is not really what's happening. And it can be proven. The aggregates can be refined, purified, stilled and be seen for what they are. Then clinging stops. And liberation occurs. It's as if the fearful dream lets go of the dreamer. The monstrous illusion loses its power to deceive and make frightened, suffering victims of the aggregates clinging to the aggregates as if they were "self."
When I first encountered Buddhism in the U.S. in the 1990s, it was all about "insight meditation" (vipassana) with some voices shouting that the value of the jhanas (meditative absorptions) was being mistakenly overlooked as a regular practice.
Years later, I came across BPS Wheel 463 (Buddhist Publication Society),which states that the value of “wise reflection” (yoniso manasikara) was being mistakenly overlooked as a regular practice.
This weekend I decided to go back and take another look at Wise Reflection (BPS Wheel 463) with the amazing benefits provided by suttacentral.net's because of its multiple translations per each discourse (Pali sutta) and translator Ṭhānissaro Bhikkhu’s errant translations on dhammatalks.org.
Wisdom Quarterly prefers American scholar-monk Bhikkhu Bodhi's translations in all cases over idiosyncratic and ridiculous Thanissaro Bhikkhu's efforts.
It was a very powerful refresher course (lesson) in the difficulties of translation and the value of reading multiple [English] translations and the value of [the ancient] commentaries.
The translations of yoniso manasikara (not quite those two words as found in the Pali canon) from the Sabbāsava Sutta (MN 2) are diverse!
EXCERPT: Venerable Walpola Rahula (from BPS Wheel 463), in quoting the Buddha, translates yoniso manasikāra as "wise reflection":
“I say that the getting rid of anxieties and troubles [1] is possible for one who knows and sees, not for one who does not know and see. What must one know and see in order to get rid of anxieties and troubles? Wise reflection and unwise reflection... More
All the good girls go to hell, Billie?
When did you join the Illuminati, Pirate? Did Phineas induct you?
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