Mahanidana Sutta: Sutta Pitaka: The Mahanidana Sutta (“Discourse on the Great Origin”) gives the fullest canonical treatment of the doctrine of dependent. Buddha and Ananda talk about the Interdependent Origin of Suffering. One day, Ananda said to the Buddha that although the doctrine of the. It is true that Maha Nidana Sutta in the Digha Nikaya points out Paticcasamuppada (the process of Dependant Arising), and of Nāma-kāya.
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Fear of loss as well as possessive feelings arise based on attachment and passion. Gaining material possessions is a cause of assessing. This is how far the scope of kahanidana, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths continues so that this state of existence is to be found; namely, name and form together with consciousness.
Try using the modern version anyway. I, 76; II, 13; Vin. Gautama Buddha did not include Six bases in Maha Nidama Sutta because Venerable Ananda sjtta already Sotapanna person and he had no self view on all six bases. Vimokkha Sutta Vimokkha AN 8. Yet another surprise awaits Ananda, who at the beginning of the conversation believed himself already possessing the doctrine of the Nidanas: Activate Chinese word lookup This enables word lookup for ancient Chinese texts.
They describe the self as physical and limited in the present; or in some future life; or else they think: Sign up or log in Sign mahanidaba using Google.
Sutta 1 Sutta, 2 nt. Excitation of consciousness If there were no Triple Thirst, where would the excitation of consciousness come from? Saptha Visuddhi 8, 1 5 Wille ; vol vii ed.
Suppose there were none of the features, attributes, signs, and details by which the category of mental phenomena is found.
mahanidan Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. Such a contemplator is called liberated due to inference.
Waldschmidt ; vol ii ed. Note that this is an aid only, and is not always accurate. Therefore, the desire for existence is the cause of birth.
Mahanidana Sutta | Buddhist work |
Prepared for SuttaCentral by Ayya Vimala. In response, the Buddha warns Ananda: Which one of these do you regard as self? Suppose there were totally and utterly no feeling for anyone anywhere.
How do those who describe the self describe it? Suppose there were totally and utterly no rebirth for anyone anywhere.
15. Mahanidana Sutta
Until we find a proper answers let us not discard any of the original suttas. Possibly what DN 15 is stating here is if the mother is not conscious of the embryo in her womb, description nama-rupa of the embryo will not arise in her mind.
It is just that you and I have not yet found out as to why it is suhta. This is the sixth plane of consciousness. Only if when we detect the structural principles of such paticcasamuppada links, in the entirety of the teaching, then you would have arrived at the true Dhamma.
Try using the modern version anyway. Another chain of thought that describes the consequences of thirst The Buddha tells Ananda about another chain of thought, the study of which also leads to an understanding of the depravity of immersion suyta perception. In Maha Nidana Sutta it is said:.
Ananda says that the doctrine of events as arising from causes is quite clear to him; that it only appears deep. Desire for existence If there was no excitation of consciousness of any kind: Suppose there were totally and utterly no seeking for anyone anywhere.
This is the seventh liberation. Now, regarding these seven planes of consciousness and two dimensions, is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them? If there were no birth in the bodies of the gods, spirits, demons, people, or animals, then it would not be possible to find aging and death anywhere. This is the fifth liberation.