မေထရ္ျမတ္တုိ႔ ႐ုပ္ပုံလႊာ (ေမွာ္ဘီၿမိဳ႕၊ သာသနာ့၀န္ေဆာင္ဆရာေတာ္)

ME01

on Tuesday, June 21, 2011

Buddhist Doctrines of the Pāli Nikāyas: Analysis and Interpretation
ME01  18-03-2011        ( 2:00 to 3:00 )
(Class Notes Only)
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History of the development of Pāli canon with reference to the three Buddhist Council held in India. Diganikāya: Contemporary religious and philosophical traditions in India. Brahmajālasutta- Sixty two views related to eternalism and nihilism, emphasis on the views connected with saññā (perception). Sāmaññaphalasutta- views of the six famous teachers. Then, Ambaṭṭha and poṭṭhapāda suttas.

In Brahmajālasutta, Saññā is important topic, sañña means perception or memory, according to the views connected with the perception, sañña, there are three kinds of:perception, non-perception and not non-perception. In the Saññivāda, the different of the views is described that after death, the Atta possesses the physical shape, no shape or Rūpa and Arūpa, and so on. And in the Asaññi vāda, the Atta is devoid of perception after death but possesses physical shape, no shape and so on. And in the Nevasaññānāsaññā vāda, the Atta was neither devoid or perception nor-non perception but possesses physical shape, no shape and so on.

The suttanta sets out in sixty two divisions various speculations, going out aways from various forms of the ancient view of a 'soul'- a sort of sublet maintain inside the body but separate from it and continuing. In the Eternalists; There are, who are eternalist with regard to something and in regard to others Non-Eternalists, who on four grounds maintain that the soul and the world are partly eternal and partly not; ‘And what is it that these venerable one depend upon.etc.,’

In the fourth case, brethren, some recluse or Brahman is addicted to logic and reasoning. He gives utterance to the following conclusion of his own, beaten out by his sophistry; this which is called,
                    (1) Eye (visible things),
                    (2) Ear (sounds),
                    (3) Nose (chlorine),
                    (4) Tongue (taste) and
                    (5) Body or skin (temperature) is a self which is impermanent, unstable, and not eternal, subject to change. But this which is called heart or mind or consciousness is a self which is permanent, steadfast, and eternal and knows no change and it will remain forever and ever. This is the fourth state of things and in four ways maintains that the soul, this is the fourth case.

In the third case, their hearts do not become evil disposed on towards another, or their bodies feeble and their minds imbecile, therefore they fall not from that state, this is third case. They say of the souls:"The soul after death, not subject to decay and conscious, and who maintain in sixteen ways that the soul after death is conscious.

In the Annihilationist, to him are their says; For there is a further soul- divines, feeding on solid food, etc, That you neither know of nor perceive. But I know and have experienced it, and since this soul, on the dissolution of the body, is cut off and destroyed, do not continue after death, them is it. That the soul is completely annihilated. Thus speak the Blessed are, and glad at heart the brethren exalted his word and on the delivery of this discourse the thousand fold world-system shook.

In Patthapāda, this sutta is important, beginning with a discussion on the starry of trance, an association of ideas to the question of soul. This sutta should be studied in regard to the religious and philosophical background at that time of the Buddha in India. In the Pāli texts "Evam me sutaṁ" mean thus have I heard, "Ekaṁ samayaṁ bhagavā sāvotthiyaṁ vihati" these mean the exalted once staying at sāvatthi, and "jetavane anāthapiṅḍhika arāme" mean in Anāthapiṅḍhika's pleasaunce in the jeta wood, etc,.

At the time, Potthapāda the wondering mendicant was dwelling at the hall put up in Queen Mallikā's park for the discussion of systems of opinions. The Blessed One said to Potthapāda "What was the subject, that you were gathered here together to debate; and what was the talk among you that has been interrupted?, and when the Buddha had spoken, Potthapāda said "Never mind ‘lord", there will be no difficulty in the Blessed one hearing afterwards about that, but on several occasions when various teachers, recluses and Brahmans, had met together and were seated in the debating hall, the talk fell on "Abhisañña-nirodho", (the cessation of higher consciousness,) and the question was; "How is the cessation of consciousness brought about?".

And he took four opinions. In the soul, he said, "Is then, sir, the consciousness identical with a man’s soul, on is consciousness on things, and the soul another?” You are very skill full in such as term as. Please explain that how to do that. When the Buddha said, "Potthapāda do you really fall back on the soul? Granting a material soul. Having from built up to the four elements, nourished by solid food; still some ideas, some states of consciousness, would arise to the man and other would pass away. On this account also, you can see how consciousness must be one thing and soul another". Soul is sometime out of the body and sometime out of the mind. (Perception has arise procession, we can general some perception) Especially, you know with reference to Alāma, Kalama and Udda Karāmaputta those who were visited by the citta(mind) before his Enlightenment Uddakaramaputta here in learnt Nevasaññananasaññayatana. These are ideal development internal faculties.

According to Buddhism, when someone enters into that trance, there are eight trances; these
are called material experience. There are only material things after concentrating. We can develop four stages of concentration. Then finally in relation to this concentration we get One-pointedness or Equanimity (Ekaggatā).

One- pointedness is final result, here One-pointedness or Equanimity is related two Vitakka, Vicara, Pīti and Sukha. We should be able to keep the One-pointedness or Equanimity without any relationship and any other things. In the next four trances (four absorption), all these are material. That is called material trances. Then we select meditation objection: non material things. That means the Ākāsānañcayatana that is fifth one, this space (Akasa) is not material. We now concentrate on this is space. In the fifth one, we concentrate on consciousness (viññāanñcayadana), it is called immaterial. In the seventh, we concentrate on nothingness (Ākincaññāyatana). Finally, we get one perception, not non perception. This is very subtle, we have eliminated thinking process. That means perception, non perception and not non perception. Therefore, this Potthapādha sutta is very important as for as philosophical position of trances.
by Ashin Indaka(Kyone Pyaw)

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