Nose-vijnana is formless, why are you saying it has a location in form?
Nose-vijnana is formless, why are you saying it has a location in form?[/quote]
Treu enough, all vijnanas are formless mental dharmas (citta).
Have you noticed that in the article parts, all the vijnana “organs” and the related “vijnanas” are[color=#0000FF] separately[/color] described?
So the nose organ is different from the nose-vijnana., of course everybody’s organs have a designated location but not the vijnana.
The Agama Sutras explain that mental functions of sentient beings require the collaboration of the vijnana-roots 六根, the vijnana-objects 六塵, and the contact between them to give rise to the six vijnanas 六識.
To put it differently, when the physical organs (eyes, ears, nose, tongue, and body which are collectively referred to as the five vijnana-roots and considered as form dharmas) of a healthy human body receive the external sensory stimuli (the visual, auditory, olfactory, gustatory, and tactile objects; collectively called the five vijnana-objects and are also form dharmas), the root of the conscious mind (the seventh vijnana; Manas) will contact the mental object 法塵, whereupon giving rise to the six vijnanas (sight, hearing, smelling, taste, tactile sense, and the consciousness). These six vijnanas will then discriminate the various states,as we spontaneously perform our daily routines.
The Vijnana-Only Doctrine terms them the apprehending subject (the six vijnanas) and the apprehended object (the six vijnana-objects).
Here are merely a brief descriptions to the basic functions of a normal being’s eighteen sense-realms 十八界.
There is a detailed descriptions on this specific subject on Vol. 1, pp.256-340 of the publications:
The Correct Meanings of the Agama Sutras : Exploring the Origin of Vijnana-Only Doctrine (7 volumes)
ISBN-13:978-986-81358-6-4
Aug. 2006
Yes, but you said “These messages are transmitted to the olfactory (smelling) area in the brain, where the nose-vijnana simply distinguishes pleasant from unpleasant smells.”
‘The olfactory area in the brain is where the nose-vijnana distinguishes pleasant from unpleasant smells’. Maybe that’s not exactly what you meant
Yes, but you said “These messages are transmitted to the olfactory (smelling) area in the brain, where the nose-vijnana simply distinguishes pleasant from unpleasant smells.”
'The olfactory area in the brain is where the nose-vijnana distinguishes pleasant from unpleasant smells’. Maybe that’s not exactly what you meant[/quote]
As mentioned earlier on, my posts are merely “brief descriptions” in relation to the Dharma subject, and I have emphasized all key points.
Here, I will paste an earlier post for your reference:
[quote=“Buddhism”]
…Our eyes act like a monitor solely to catch tangible images from the outside world and transfer them to the brain. The images received by the external visible eye organs are called external appearance of sense-object 外相分.
The physical body serves as a channel to transmit the outer sense-objects to our brain (pls see p. 5, Sept. 11, 2011) to be received by the six vijnanas (six sense-consciousnesses六識). So the transmitted internal images of sense-objects are [color=#0000FF]displayed on the corresponding area of the brain,[/color] just like the function of a monitor screen. [color=#0000FF]We enjoy (the conscious mind意識) the sensations and excitements that[/color][color=#0000FF] derived from the displays of our brains, [/color]while in fact, our minds stay inside our physical bodies all the time, and have never been out and truly contacting the sense-objects in any way; we are merely seeing the transmitted reflections on the brains. … (teachings of the third round of dharma transmission). [/quote]
As everybody well know, the monitor screen itself doesn’t see or feel any object, but a person who is viewing the screen does perceive.
In terms of Buddhism, the brain areas that display the vijnana-roots 六根 touching the incoming vijnana-objects 六塵 are called twelve ĀYATANA 十二處, which consist of the six internal sense-entrances 內六入處 and the six external sense-entrances 外六入處. (I will explain more only under request)
These basic concepts are extremely crucial to practitioners who wish to attain the first fruit of srotaāpanna or above to sakṛdāgāmin, anāgāmin, or arhatship. That’s why the teachings were the main themes during Buddha Shakyamuni’s first round of Dharma wheel transmission.
I will reply to specific enquiries to limit the pages of this thread.
You said it again even in your commentary: you keep saying that the mind is somehow inside the body, that it has a physical location, etc.
Also the sense organs are explained as being able to capture appearances of external objects for example colors and shapes in the eye, and science has confirmed this to some degree, but no-one says that brains capture appearances.
You said it again even in your commentary: [color=#0000FF] you keep saying that the mind is somehow inside the body[/color], that it has a physical location, etc.
Also the sense organs are explained as being able to capture appearances of external objects for example colors and shapes in the eye, and science has confirmed this to some degree, but no-one says that brains capture appearances.[/quote]
Is your conscious mind somehow outside your body?
Are you trying to argue that your “knowing” mind is outside your body?
Floating in the air, or so?
[quote=“triceratopses”]…
You said it again even in your commentary: [color=#0000FF]you keep saying that the mind is somehow inside the body, that it has a physical location, etc.[/color][/quote]
Can you please tell me, where is the exact location of lightning?
Thanks to common knowledge, we know and are able to prove the cause of lightning in worldly phenomenon.
But where is the exact location of lightning then?
The same analog goes to the arising of our sensual vijnanas.
That is why the basic knowledge of five aggregates, six vijnana-roots 六根, six vijnana-objects 六塵, twelve ĀYATANA 十二處 (six internal sense-entrances 內六入處 and the six external sense-entrances 外六入處), and eighteen sense-realms 十八界 is crucial for practitioners who truly wish to attain any Buddhist fruition. Hence, the teachings of Agama Sutras are the first round of Dharma transmission.
On the other hand, we can naturally conclude that any Buddhist cultivation center that does not teach the basic knowledge of the five aggregates or so, cannot train their disciples to eliminate misconceptions about the self (斷我見) to achieve the preliminary Buddhist fruition (初果), let alone to attain awakening to the True Reality or to attain Buddhahood.
If a person does not have any knowledge about the existence of worldly “self 我”, how can he cultivate further to liberate himself from this mundane world?
Mind you, to liberate or to attain awakening, sentient being certainly does not practice via “sex.”
The birds and the bees refers to reproduction of living beings, this is simply common sense!
[quote=“Buddhism”]…
The Agama Sutras explain that mental functions of sentient beings require the collaboration of the vijnana-roots 六根, the vijnana-objects 六塵, and the contact between them to give rise to the six vijnanas 六識.[/quote]
[quote=“Buddhism”]Is your conscious mind somehow outside your body?
Are you trying to argue that your “knowing” mind is outside your body?[/quote]
No, but the question is why keep stating that it is inside
Elementary particles are knowable directly by a mental consciousness which is fit to do so. The exact location is determinable, despite it being very difficult for ordinarily people to determine.
That would be your mistake. The analogy does not follow through to sense vijnanas at all, since sense vijnanas are not constituted of elementary particles. Lightning is determinable outside, vijnanas are not determinable anywhere inside or outside
Dear Buddhism :
May I know
- the six internal sense-entrances 內六入處 is elementary particle ( 色法 ) or metal心法.
- If my eyes see pickles, the image transferred to brain is elementary particle or metal.
- I thought elementary particle and mental can’t get in touch with each other(心物不相到)，how come I feel the sour and feel like to drool when I see pickles.
Thank you.
[quote=“zeusma”]Dear Buddhism :
May I know
- the six internal sense-[color=#0000FF]entrances[/color] 內六入處 is [color=#0000FF]elementary particle[/color] ( 色法 ) or metal心法.
- If my eyes see pickles, the[color=#0000FF] image [/color]transferred to brain is [color=#0000FF]elementary particle[/color] or metal.
- I thought elementary particle and mental can’t get in touch with each other(心物不相到)，how come I feel the sour and feel like to drool when I see pickles.
[/quote]
Very good thoughts of yours!
Your statements have already replied to triceratopses’ puzzlement.
Seeing the constant confused feedbacks from triceratopses, the topic of A Journey through the Buddha Dharma has to come to a halt owing to unripe condition of this thread. The future topic will focus on meditation skill.
[quote=“Buddhism”]Very good thoughts of yours!
Your statements have already replied to triceratopses’ puzzlement.[/quote]
He is not making statements he is asking QUESTIONS. Are you completely inept? Perhaps you need more sleep.
[quote=“triceratopses”][quote=“Buddhism”]Very good thoughts of yours!
Your statements have already replied to triceratopses’ puzzlement.[/quote]
He is not making statements he is asking QUESTIONS. Are you completely inept? Perhaps you need more sleep.[/quote]
If I were you, I woudn’t use such sarcastic tone to defence for Tibet Lamaism, at least you have to pretent you are gentle thoughtful diligent, otherwise you won’t earn trust from public, because it’s like a nun (釋昭慧) to Buddhist Compassion Relief TCBC Foundation (慈濟功德會), NOT helping at all.
You also need to learn read connotation between lines instead of always being :fume: ,and study more about what is form dharma, what is mental dharm which is can be really useful.
[quote=“zeusma”][quote=“triceratopses”][quote=“Buddhism”]Very good thoughts of yours!
Your statements have already replied to triceratopses’ puzzlement.[/quote]
He is not making statements he is asking QUESTIONS. Are you completely inept? Perhaps you need more sleep.[/quote]
If I were you, I woudn’t use such sarcastic tone to defence for Tibet Lamaism, at least you have to pretent you are gentle thoughtful diligent, otherwise you won’t earn trust from public, because it’s like a nun (釋昭慧) to Buddhist Compassion Relief TCBC Foundation (慈濟功德會), NOT helping at all.
You also need to learn read connotation between lines instead of always being :fume: ,and study more about what is form dharma, what is mental dharm which is can be really useful.[/quote]
Quote where in my response i am defending tibetan buddhism. If you cannot, you must consider yourself a failure at basic reading comprehension.
Also its not me that is asserting that vijnana has an internal location, so i am not the one that needs to study the basic definition of nama and rupa, am i. “our minds stay inside our physical bodies all the time” is “Buddhisms” nonsense not mine.
There are people who could not have any proper understanding Buddhism!
Let it be!
I would like to share the “Vow of True Enlightenment” with some of the browsers on this thread.
The Magnificant Vow of True Enlightenment
Oh Buddha, may I always stay on the path of the Great Vehicle,
And never be led by teachers of lesser vehicles;
May I always come upon Bodhisattva Sangha,
And cultivate the Ultimate Truth of the Mahayana;
May I soon reach the Path of Vision by realizing True Suchness,
And thereafter see the Buddha-nature by passing through the further gateway,
I shall follow my Venerable Teacher to penetrate the core tenet,
And directly perceive selflessness of the person in accord with the Three Vehicle.
Oh Buddha, may I develop wondrous wisdom to fearlessly destroy wrong views,
And safeguard disciples bringing them onto the right path,
So that they can all enter the supreme truth of the Great Vehicle,
And learn the ultimate and wondrous principle;
I will follow my Venerable Teacher to cultivate the seed-prajna,
And become proficient in the selflessness of phenomena of the First-Ground,
I will stamp out unwholesome habitual tendencies and give rise to the noble nature,
And courageously take the ten inexhaustible great vows.
Oh Buddha, upon your wondrous wisdom I must rely,
To diligently practice the ten paramitas undertaken by all bodhisattvas,
May I proceed to attain Receptivity to the Non-Arising of Dharmas,
And progress to higher grounds of the bodhisattva’s path without impediments,
Until the ultimate fruition of Buddhahood is achieved,
Without ever forsaking sentient beings.
Oh Buddha, shower me with your boundless compassion,
And bless me so that I can accomplish these noble aspirations!
Namo Buddha Shakyamuni
Namo Buddhas of the ten directions
Namo Preeminent Sangha of the Great Vehicle
Namo Supreme Ultimate Truth
May the ones who see this vow will have a special affinity for the Great Vehicle and ultimately attain Buddhahood!
This Chinese version reads as follows:
正覺發願文
願我修學大乘理，不遇聲聞緣覺師，願我得遇菩薩僧，受學大乘第一義，
不久見道證真如，隨度重關見佛性，隨我導師入宗門，親證三乘人無我，
願具妙慧勇摧邪，救護佛子向正道，普入大乘第一義，受學究竟微妙理，
願隨導師學種智，通達初地法無我，修除性障起聖性，發十無盡大願王，
願我依佛微妙慧，善修菩薩十度行，無生法忍增上修，地地轉進無障礙，
乃至究竟菩提果，不捨眾生永無盡，願我世尊恒慈憫，冥佑弟子成大願，
南無釋迦牟尼佛，南無十方一切佛，南無大乘勝義僧，南無究竟第一義。
buddha bless you blah blah ooga booga
real buddhists quote commentaries not sutras which are senseless in modern context. but then again you don’t study pramana nor buddhist logic, so you’re more like a christian quoting his bible. probably have no idea how to meditate either since you don’t accept tantrikas like kamalahila who wrote the definitive text on meditation
You are most welcome to take your “ tantrikas like kamalahila who wrote the definitive text on meditation ” and take the whole pack of it, back to Lamaism and Tantrism where it belongs, from Way way way back … as back back back as it should should should be.
And Please, take it back to where it belongs as quick as possible.
Without Lamaism/Tantrism fabricating counterfeiting into Buddhism from way way way back, thus Buddha Shakyamuni’s teaching would save many many more sentient beings from the sea of suffering.
Back to where, Nagarjuna and Nalanda who were all vajrayana practitioners? :roflmao:
Also, you should only open your mouth when you know what you are talking about. You know nothing about vajrayana. You couldn’t withstand a minute of scrutiny, so do not speak.