Dharma Wheel

A poll here is going to almost purely reflect sectarian bias/the lineage or school one has entered into, received teachings from etc. Online 'debates' about the two truths are very rarely genuine, open ended, rational dialogues on the topic... They usually take the form (unstated of course): I prac...

A poll here is going to almost purely reflect sectarian bias/the lineage or school one has entered into, received teachings from etc. Online 'debates' about the two truths are very rarely genuine, open ended, rational dialogues on the topic... They usually take the form (unstated of course): I pract...

I find the secrecy thing a bit overblown to be honest. He is Tibet's most famous yogin and there is more than a little mythology that has built up over the centuries. The claim for secrecy seems connected to an unstated claim for authenticity or privileged access. Ear whispered teachings, dakinis, v...

A nice pair of 10x50 magnification, BAK 4 prisim, multi coated surface optics, with a tripod adapter, binoculars is the way to start, is a great jump off point to begin with. Use a tripod for steady viewing. It keeps the cost down, without shelling out for expensive gear. Light weight, portable and...

I have a very robust Gelug connection (among others), but sorry I don't like to speak about my gurus publicly.

**don't worry, it ain't NKT**

I'll have a good think about this Malcolm, but in the meantime let me say: an excellent response. I think it shows why this question is worth pursuing. It might seem trivial or prapanca, but it is actually very profound and necessary to contemplate. :anjali: It’s not trivial at all. In the West, we...

I'll offer an argument: I walk outside and see a tree. The tree is physical, and I apprehend it (partly) through my physical senses. Then at night time I go to sleep. I dream of the same tree. Being (now) only an appearance in my mind, it does not depend on my physical senses or the physical tree. ...

I'll offer an argument: I walk outside and see a tree. The tree is physical, and I apprehend it (partly) through my physical senses. Then at night time I go to sleep. I dream of the same tree. Being (now) only an appearance in my mind, it does not depend on my physical senses or the physical tree. L...

You're saying all that you are is material...? No - I'm saying there are material and mental parts, and language is connected more with the mental. i.e. it is my name imputed on my form. If you wish to understand the classical position on this point, according to the Sautrantika school, refer to th...

avatamsaka3 wrote: ↑Wed Oct 07, 2020 3:57 am

i.e. Who/what am I? The material parts + the linguistic imputation 'tobes'.

You're saying all that you are is material...?

No - I'm saying there are material and mental parts, and language is connected more with the mental. i.e. it is my name imputed on my form.

Malcolm's position is clear. I think it is a profound topic worth contemplating, and which I am still quite unclear on. Mods maybe should split the thread? Some further thoughts: *if we consider the very basic division of the skandhas into namah and rupa, this clearly situates language and speech wi...

Anyone have anything to add on these points? 2. When a part of the body relaxes, and we feel a pleasant, bright sensation, is this a physical change or a subtle change or both? What regulates this relaxation? 3. Are there non-restricted practices that work with the subtle body? Only, first of all: ...

Vocal actions, speech, is part of the rūpaskandha. You are confusing mind with body. The sambhogakāya belongs to the rūpakāya, the material kāya. Karma is cetana (namaḥ), and what proceeds from cetana: verbal and physical actions (rūpa). Generally, nāmaḥ, mind, corresponds to the dharmakāya; where ...

Sometimes you have to damage something in order to discover how it functions. Or at least, this is how I learned about samaya. I used to also find the moral imperatives around this very coercive, maybe even ideological, and definitely psychoanalytically dangerous. But having damaged it and discovere...

I look forward to it Malcolm. I'm sure you'll offer good reasons. Vocal actions, speech, is part of the rūpaskandha. You are confusing mind with body. The sambhogakāya belongs to the rūpakāya, the material kāya. Karma is cetana (namaḥ), and what proceeds from cetana: verbal and physical actions (rū...

I look forward to it Malcolm. I'm sure you'll offer good reasons.

Maybe we need to distinguish between speech as a physical-verbal articulation of sound, and the wider sense of the term in the Buddhist tradition, which is clearly more subtle.

Body body and mind.

OM OM HUM......

Something is clearly missing right?

Speech is part of rupa skandha; likewise the sambhogakaya is part of the rupakaya. Surely speech entails samjnaskandha and samskaraskandha too. It has both rupa and namah components. No, it’s a purely physical action. See the Kosha. This is speech. Although it contains physical elements, it is clea...

But if channels, pranas etc are purely rupa, then why the association with sambogakaya (eg in the speech empowerment)? Speech is part of rupa skandha; likewise the sambhogakaya is part of the rupakaya. Surely speech entails samjnaskandha and samskaraskandha too. It has both rupa and namah components.

But if channels, pranas etc are purely rupa, then why the association with sambogakaya (eg in the speech empowerment)?