In the Bāhiya Sutta, the Buddha appears to provide instructions on unmediated awareness. That which is seen (diṭṭha), heard (suta), sensed (muta), and cognized (viññāta) are simply seen, heard, sensed, and cognized. 1/
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Replying to @NoaidiX
What is it that simply sees, hears, senses, and cognizes? Unmediated awareness suggests two distinct systems interacting with and processing sensory information. One foundational the other an artifact or perhaps an unruly out of control function. ???
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Replying to @memeristor
What if the question "what," itself, missed the point entirely?
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Replying to @NoaidiX
Certainly it could have been asked as "Who" it was hoped to depersonalize the question reducing it to a question of mechnics. Way too many "I selfs" in the way as it is. Facing ones own lack of authenticity is a difficult pill.
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Replying to @memeristor
Both "who" and "what" seem to assume a substance of some sort. The very point may be not to assume any substance whatsoever.
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Replying to @NoaidiX
Trying to find my way to an understanding of how the term "substance" is to be understood It seems likely that the term is used to point at the affective reaction to some more material event What is real need not be moved by what is ephemeral it has no substance beyond its passin
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Replying to @memeristor @NoaidiX
Directly connected to the question of substance is the question of self. "In his previous life, Bāhiya was a monk under the Buddha Kassapa" If no self exists how is it that Bahiya lived a previous life? What agency was responsible for Bahiya instructions from beyond?pic.twitter.com/DRkVoxTFEW
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Replying to @memeristor @NoaidiX
Drilling down on the concept of self. Self as commonly experienced is a reactive response. It lacks cohesiveness in that each experience of self is a newly arising event and it is entirely possible if not common that two arising of self know nothing of each other.
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Replying to @memeristor @NoaidiX
Given honesty and the proper tools the disconnected nature of what we take as ourselves can be demonstrated and proven to be the reality of our selfness. "I generation and extinction" is how nature leaves us and where we find the truth of our being.
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Replying to @memeristor @NoaidiX
The process of becoming and going away and is implied in the Yogacara material concerning the Alaya-vijnana. My limited understandings suggest the Alaya-vijnana is responsible for the process of I generation and extinction.
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In Yogācāra, the manas (seventh) mistakes the ālaya (eighth) as "self."
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