A Posture of Intent In regards to the Sixfold Base

SimpleWitness

"Through the complete fading away and cessation of even these six bases of sense-impression, sense-impression ceases; through the cessation of sense-impression, feeling ceases; through the cessation of feeling, craving ceases; through the cessation of craving, clinging ceases; through the cessation of clinging, the process of becoming ceases; through the cessation of the process of becoming, birth ceases; through the cessation of birth, old age, death, sorrow, lamentation, pain, grief and despair cease. Such is the cessation of this entire mass of suffering." [Phagguna Sutta]

Okay most of what is said here makes sense, but on one part of it, and it is this part of the above:

".... through the cessation of the process of becoming, birth ceases; through the cessation of birth, old age, death, sorrow, lamentation, pain, grief and despair cease...."

What does the supreme being mean by the process of becoming and birth? There's a gist of it in the back of my mind; but, my interest is in the take of Sangha, in order to see if the gist in the back of my mind is correct. My trust is that it is, but, it is open for correction.

This is the gist of it that is on the back of my mind, which carries the take on what the supreme being means by the process of becoming:

"The discipline is to cease the process of becoming more or less than what has already conditioned our state of being in the here now; in other words, approve of the parts that attribute our being currently, in the moment, and let the changes happen by themselves."


This is the gist of it that is on the back of my mind, which carries the take on what the supreme being means by the process of birth:

Birth is the cycle of new knowledge, new awareness, new habits (wholesome or unwholesome), or just another repetition of a cycle as the process of becoming. By the cessation of the process of becoming the cycle ceases and awareness can be met with right understanding.

However, this view is open for correction.

Metta

Gui

I always took "process of becoming" to mean creation and maintenance of the illusion of self. But I have nothing to base this on outside myself, so to speak.

DhammaDhatu

'birth' (jati) is 'self-identification' or 'self-definition'

for example, Angulimala, the former mass murderer, said:

yatohaṃ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā

Sister, since I was born in the noble birth [i.e., since i became a Buddhist monk], I do not recall intentionally killing a living being. Through this may there be wellbeing for you, wellbeing for your child

http://www.accesstoinsight.org/tipitaka/mn/mn.086.than.html

most Buddhists have overlooked the ordinary meaning of the word 'jati' as always used in India, including by the Buddha

most Buddhist interpret words based on materialism

Jāti (in Devanagari: जाति Tamil:சாதி) (the word literally means thus born) is the term used to denote clans, tribes, communities and sub-communities in India. It is a term used across religions. In Indian society each jāti typically has an association with a traditional job function or tribe, although religious beliefs (e.g. Sri Vaishnavism or Veera Shaivism) or linguistic groupings define some jatis. A person's surname typically reflects a community (jati) association: thus Gandhi = perfume seller, Dhobi = washerman, Srivastava = military scribe, etc. In any given location in India 500 or more jatis may co-exist, although the exact composition will differ from district to district.

http://en.wikipedia.org/wiki/Jāti

so the essence of 'becoming' & 'birth' and how they give rise to suffering (sorrow, lamentation, pain, grief and despair) is explained clearly below:

if we can realise what is explained below, we will realise & understand the essence of the Buddha-Dhamma

he assumes form (the body) to be the self or the self as possessing form or form as in the self or the self as in form. He is seized with the idea that 'I am form' or 'Form is mine.' As he is seized with these ideas, his form changes & alters [aging-and-death] and he falls into sorrow, lamentation, pain, distress & despair over its change & alteration.

He assumes feeling to be the self or the self as possessing feeling or feeling as in the self or the self as in feeling. He is seized with the idea that 'I am feeling' or 'Feeling is mine.' As he is seized with these ideas, his feeling changes & alters and he falls into sorrow, lamentation, pain, distress & despair over its change & alteration.

He assumes perception to be the self or the self as possessing perception or perception as in the self or the self as in perception. He is seized with the idea that 'I am perception' or 'Perception is mine.' As he is seized with these ideas, his perception changes & alters and he falls into sorrow, lamentation, pain, distress & despair over its change & alteration.

He assumes (mental) fabrications to be the self or the self as possessing fabrications or fabrications as in the self, or the self as in fabrications. He is seized with the idea that 'I am fabrications' or 'Fabrications are mine.' As he is seized with these ideas, his fabrications change & alter and he falls into sorrow, lamentation, pain, distress & despair over their change & alteration.

He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness. He is seized with the idea that 'I am consciousness' or 'Consciousness is mine.' As he is seized with these ideas, his consciousness changes & alters, and he falls into sorrow, lamentation, pain, distress, & despair over its change & alteration.

http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.001.than.html

DhammaDhatu

Through the complete fading away and cessation of even these six bases of sense-impression, sense-impression ceases

phassāyatanānaṃ asesavirāganirodhā phassanirodho

also, we must be careful with these translations by Bhikkhu Bodhi, Bhikkhu Thanissaro, etc

the word 'viraga' means 'dispassion' or the 'fading away of craving'

similarly, the word 'nirodha' means the 'quenching' or 'extinguishing' of the 'fires' of greed, hatred & delusion (i.e., ignorance & craving)

in the 3rd Noble Truth, the Buddha defined what 'nirodha' means in his doctrine

so when the sutta states "the complete fading away and cessation of even these six bases of sense-impression", it means the complete fading away & cessation of ignorance & craving affecting/influencing/colouring sense impression

the Arahant continues to have sense impressions

regards

What, bhikkhus, is the Nibbana-element with residue left?

Here a bhikkhu is an arahant, one whose taints are destroyed, the holy life fulfilled, who has done what had to be done, laid down the burden, attained the goal, destroyed the fetters of being, completely released through final knowledge.

However, his five sense faculties remain unimpaired, by which he still experiences what is agreeable and disagreeable and feels pleasure and pain.

It is the extinction of attachment, hate and delusion in him that is called the Nibbana-element with residue left.

http://www.accesstoinsight.org/tipitaka/kn/iti/iti.2.042-049x.irel.html#iti-044

DhammaDhatu

I always took "process of becoming" to mean creation and maintenance of the illusion of self. But I have nothing to base this on outside myself, so to speak.

the sutta below is just one confirmation of what you have suggested

There is the case where an uninstructed person assumes form... feeling... perception... fabricating... consciousness to be 'self'.

That assumption is a fabrication.

So pana saṅkhāro kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo?

Now what is the cause, what is the origination, what is the birth, what is the coming-into-existence of that fabrication?

To an uninstructed person, touched by that which is felt born of contact with ignorance, craving arises. That fabrication is born of that.

And that fabrication is inconstant, fabricated, dependently co-arisen. That craving... That feeling... That contact... That ignorance is inconstant, fabricated, dependently co-arisen.

http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.081.than.html

DhammaDhatu

32. Now, this word birth (játi) has many meanings.

For in the passage “He recollects one birth (játi), two births” it is becoming.

In the passage, “Visákhá, there is a kind (játi) of ascetics called Nigaóþhas (Jains)” it is a monastic order.

In the passage, “Birth (játi) is included in two aggregates” it is the characteristic of whatever is formed.

In the passage, “His birth is due to the first consciousness arisen, the first cognition manifested, in the mother’s womb” (Vin I 93) it is rebirth-linking.

In the passage “As soon as he was born (sampatijáta), Ánanda, the Bodhisatta …” it is parturition.

In the passage “One who is not rejected and despised on account of birth” it is clan.

In the passage “Sister, since I was born with the noble birth” it is the Noble One’s virtue.

[page 510]

http://www.accesstoinsight.org/lib/authors/nanamoli/PathofPurification2011.pdf

Note: The explanation: "His birth is due to the first consciousness arisen, the first cognition manifested, in the mother’s womb (Vin I 93) it is rebirth-linking" comes from the Vinaya and was not spoken by the Buddha given this notion does not exist in the suttas

SimpleWitness

@DhammaDhatu

Your deed to share such knowledge is selfless. There is no such gratitude to thank you enough; but, it is meant sincerely, non the less. Thank you.

DhammaDhatu

You're welcome

SimpleWitness

I always took "process of becoming" to mean creation and maintenance of the illusion of self. But I have nothing to base this on outside myself, so to speak.

That is very agreeable to me. My gratitude @Gui.

Metta