Dharma Questions: Miscellany — Part 2

This irregular “Dharma Questions” series deals with “dharma” meaning both the truth of the nature of reality and some Buddhist teachings. Please see this post on the intensions for questioning and not questioning. Amongst other things these questions can be, but not necessarily:

  • thought experiments
  • borderline musings not meant to be answered
  • from laziness of not contemplating or researching them yet

  1. How does merely maintaining continuous awareness of the meditation object result in the various wondrous benefits from doing so?
  2. Does Citta (heart-mind) exist beyond/outside/apart from the five aggregates? Why or why not?
  3. If practicing open/”choiceless” awareness, what determines how attention becomes fixed on a particular object over another? Could/Does using the term “choiceless” affect the decision making process and choosing (– perhaps seeding into the mind that choosing could mostly be a random process with little to no agency involved/possible)? Why or why not?
  4. Could aversion be (used for) a (type of) shortcut — albeit an unwholesome one — to non-relishing, or non-delight, mentioned in Mulapariyaya Sutta: The Root Sequence? Do some ascetic practices aid in realizing non-delight, non-relishing?
  5. Why are there so many beings with non-realization of enlightenment/of awakened awareness/of Buddha nature? (And how did it get like this?)
  6. What is the root condition (and causes) for (each of the) unwholesome roots of greed, ill-will and delusion (lobha, dosa, moha)?
  7. Is there possibly of Nibbana without samsara? [Eckhart Tolle says, “it is through the world, and ultimately through you that the unmanifested knows itself.” … Does the unmanifested need to know itself? If not, why would it want to know itself?] [Perhaps more precisely: is there a possibility of nothing but all-encompassing, absolute Nibbana without Samsara? If so, is sustainability possible (and how)?]
  8. What is the middle way within Buddhism itself? If answering with Theravada, Mahayana, or Vajrayāna, what’s the middle way within that?
  9. When it is sensed that a thought is about to arise, and then seemingly prevented from arising, what happens to any and all (potential) thought energy (that seemingly ended) when preventing the arising of thought(s)? How exactly does this process happen — this process of what is being sensed to potentially become a thought about to happen but is stopped, suppressed, prevented, dissolved, disappeared, dissipated, or otherwise non-arised? And does this produce a karmic result? If so, how does it compare to the karmic production and karmic result of thinking/a thought? [Rephrased: When it is sensed that a thought is about to arise, and then seemingly prevented from arising, what happens to that seemingly ended thought potential or thought energy; how is this stopped; and does this create a karmic effect?] And how would it be known?
  10. Why and how is pain (and pleasure) intrinsic to the human condition? What is the origin and root condition of pain?
  11. Are there root conditions for (each of the 12 links of) dependent origination? If so, what are they? If not, why not?
  12. What are all the different meditative techniques from all the different Burmese Vipassanā schools/methods? Is there a compendium of these?
  13. Why do the Ānāpānasati instructions omit details on how to bring mindfulness to the fore and calm bodily formations?
  14. How does “owner of my kamma/actions” from the five daily reflections jibe with anattā — the teachings on “not-self”?
  15. Does the Deathless (one of the 33 synonyms for Nibbana) = immortality?
  16. Why wasn’t/isn’t Buddhism called (perhaps) Tathāgataism instead of Buddhism?
  17. What are the impacts of acts made in order to control kamma?

Published by josh dippold


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