Originally posted by An Eternal Now:There is no ultimate reality, however there is an ultimate truth.
Ultimate reality means something like God... something totally real, existing, that we must seek.
In Buddhism, there is no ultimate reality.
But there is an ultimate truth, and that is emptiness. What dependently originates is in nature empty, and this emptiness is the ultimate truth and applies to all things.
So 'ultimate reality' refers to a supreme being like God. Because Buddhism does not believe in God, therefore there is no ultimate reality.
Can there be no other form of 'ultimate reality'?
"The only way for evil to triumph is when the good do nothing" - ???
Originally posted by I No Stupid:So 'ultimate reality' refers to a supreme being like God. Because Buddhism does not believe in God, therefore there is no ultimate reality.
Can there be no other form of 'ultimate reality'?
Huh ???
Originally posted by An Eternal Now:There is no ultimate reality, however there is an ultimate truth.
Ultimate reality means something like God... something totally real, existing, that we must seek.
In Buddhism, there is no ultimate reality.
But there is an ultimate truth, and that is emptiness. What dependently originates is in nature empty, and this emptiness is the ultimate truth and applies to all things.
I just wonder if it might be more simply put as such:
"There is no ultimate reality in the form of anything being substantial and inherently existing. All things dependently originate."
Originally posted by realization:I just wonder if it might be more simply put as such:
"There is no ultimate reality in the form of anything being substantial and inherently existing. All things dependently originate."
Yes.
Originally posted by I No Stupid:So 'ultimate reality' refers to a supreme being like God. Because Buddhism does not believe in God, therefore there is no ultimate reality.
Can there be no other form of 'ultimate reality'?
Because everything manifest via inter-dependent origination, are empty and impermanent, therefore there is no ultimacy or ultimate reality in anything.
Originally posted by Dawnfirstlight:Huh ???
huh huh ???
Originally posted by realization:I just wonder if it might be more simply put as such:
"There is no ultimate reality in the form of anything being substantial and inherently existing. All things dependently originate."
Sorry, you have to start by telling us what is 'ultimate reality' before you make a nonsensical statement (just like the others) - "there is no ultimate reality".
In fact, you have to start by telling us your understanding of what reality is first before you utter 'ultimate'.
Originally posted by An Eternal Now:Because everything manifest via inter-dependent origination, are empty and impermanent, therefore there is no ultimacy or ultimate reality in anything.
One thing for sure: my teeth are real. It is a manifestation of the human anatomy. The growth of my teeth is dependent on my diet. They are also dependent on my oral hygience and how I use/abuse my teeth. My teeth are permanent but subject to decay like all human parts. Ultimately, (eons later) my teeth may completely decay.
is the Buddha tooth relic - a reality or no reality or ultimate reality?
Originally posted by I No Stupid:huh huh ???
So 'ultimate reality' refers to a supreme being like God. Because Buddhism does not believe in God, therefore there is no ultimate reality.
Can there be no other form of 'ultimate reality'?
Kindly explain what do u mean.... instead of replying a huh back....
Originally posted by 2009novice:
Originally posted by I No Stupid:So 'ultimate reality' refers to a supreme being like God. Because Buddhism does not believe in God, therefore there is no ultimate reality.
Can there be no other form of 'ultimate reality'?
Kindly explain what do u mean.... instead of replying a huh back....
huh is not a question. however it can be responded with a huh huh
Originally posted by I No Stupid:This forum invites: Discussions, Sharing and Enquiries to the truths (Dharma) of Wisdom, Bliss, Enlightenment and Liberation...
In many posts, truth was used sparingly and the context in which the word was used was not explicit.
What is truth? And what is reality? Are they the same or different?
_/|\_
Just to share with everyone, in one of my Dharma classes, we were assigned similar question:
Explain the nature of reality. On the basis of the Two Truths, how does the Four Noble Truth arise? How does the understanding of the Two Truths help to validate the Four Noble Truths?
This is my understanding:
The Buddha taught what many considered as conventional truths – concepts and practices that addressed only particular situations. The Four Noble Truths can be categorised into those containing conventional/ relative truths and those containing universal/ ultimate truth. There is no doubt that the Buddha had tried to reveal the universal truth to us in so many ways but our restless mind has not recognise this as we constantly try to recognise the truth as “conventional” causing the mind to constantly filter, define and judge everything and thus, failed to see reality as it is.
We should therefore see the conventional truth as the first level of learning and understanding the Four Noble Truths, which can be expressed in language form. Hence, the Four Noble Truths has to do with the truths of our dealings with the world. These truths are usually provisional and practically specific depending on the situations we find ourselves in. In relation to the Four Noble Truths, the conventional truth is therefore dependent on our interests, intentions and understanding of the concepts.
(continuation from emaho's post, split off because length problem)
The second level, which is the ultimate truth, is not expressible in language. The ultimate truth is not exclusive of the conventional, it includes the conventional truth and yet is infinitely more than it. The mind is limited and finite and the ultimate truth is unlimited and infinite. Nevertheless, we cannot totally abandon the conventional truth when understanding the Four Noble Truths in our pursuit of the ultimate.
In my opinion, as the ultimate is infinity, we must not cling to conventional ideas and images and turn them into absolute concepts because the conventional cannot attain, grasp the ultimate, being a product of time it cannot grasp the timeless. In short, the ultimate reality will only reveal itself until and unless we have abandon our negative thoughts and remove all the obstructions in our mind through the help of the conventional, i.e. through understanding the concepts and application of the Four Noble Truths.
In a nutshell, the mind is like the clouds which obstruct the sunlight, which is always there. When the clouds are cleared, what remains is the ultimate itself. The obstruction therefore exists from your standpoint as the clouds appear to obstruct the sun from your viewpoint.
This is just my understanding and I believe the Enlightened Ones are also fully aware that putting an end to conceptualisation is a way to have an experience of ultimate reality/truth. Therefore, we must not cling to conventional ideas.
In addition, the knowledge of reality is a special training in wisdom, which is a realisation of the selflessness of phenomena that can be fulfilled by a realisation through scriptural knowledge and reasoning. In my opinion, this process can sometimes be perceived negative but the residuum of understanding the relationship between the Two Truths on the basis of reality is definitely positive.
I hope this helps.
TADYATHA OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA
Originally posted by I No Stupid:One thing for sure: my teeth are real. It is a manifestation of the human anatomy. The growth of my teeth is dependent on my diet. They are also dependent on my oral hygience and how I use/abuse my teeth. My teeth are permanent but subject to decay like all human parts. Ultimately, (eons later) my teeth may completely decay.
is the Buddha tooth relic - a reality or no reality or ultimate reality?
You still don't understand what is anicca or impermanence.
From 'Beyond Mindfulness in Plain English, Bhante Gunaratana':
Impermanence
Anicca is the Pali term for "impermanence" or "change." It's a word worth learning. It says more than its English translations. Anicca is not just a word or concept. Anicca is real. It is experience of what is actually going on in your body and mind.
Everything is changing constantly.
Yes, yes. You know this. You have heard all this before and you agree. The chair you are sitting in will one day fall apart and go to the junkyard. That is impermanence, right? Well, yes, it is. But only at the most superficial level. Knowledge of change at that level wil not heal you; it will not free you; it lacks the power and clarity to carry you to liberation. Unless you gain strong concentration, you will never see it at the deep and subtle level that makes you free.
You need to sit in the place where the whole world of your experience is coming up and passing away so rapidly that there is just nothing to hang on to. Nothing lasts long enough for you to mentally glue it together into "something." As soon as you turn your attention to any occurrrence, it goes "poof"! It vanishes as soon as pure awareness touches it. It all just comes up and goes away, leaving no trace. There is no time for such a trace to be left. As each thing comes up, it pushes the last thing out of the mind and there is no residue. You come out of this experience with no solid memory of anything that occurred. There is just the lingering impression of everything arising and passing away more rapidly than the mind can hold. This is termed "seeing things as they really are." You are not verbalizing or conceptualizing. You are just "seeing." This happens in the awareness of your deeply concentrated mind.
It all just comes up and goes away as a raging torrent without the slightest straw to grasp to keep you from drowning. Yet you do not drown. Because you are not really there. "Me" is just another "thing" that only exists when you glue your passing experience together in that artificial way. what does the seeing in this state is a calm, unruffled, pure watchfulness that does not get involved and does not exist as a thing. It just watches.
When you see things this way, you lose interest in trying to hold on to things. you see that it is futile and harmful and cannot lead you to any truth or happiness. You lose interest in the attachment that you have to all those very, very crucially important things you worry about in your life - those things you just have to "get" in order to be happy; those worries you just have to sidestep to avoid unhappiness. It cannot be done. They are not really there to grasp or avoid. And you are not really there to do the grasping or avoiding. it is all just ceaseless change in action.
Grasping in this state is like trying to balance a tiny, tiny mustard seed on the tip of a moving needle. It is nearly impossible and why should you bother? Yet the desire is still present to grasp on to something pleasing and joyful and to run away from something disagreeable. You cannot do it and you see the futility. You realize that, "This is the nature of my life. My body, my consciousness, all my ideas and memories and attitudes and wants and needs - they are all like this - fleeting, ephemeral and fruitless. Even 'I' am like this.
Why is Seeing Impermanence So Important?
Impermanence is the slipperiest idea you have ever encountered and the most basic. It goes against everything you know about existnece. The mind resists it both subtly and grossly. It slides into the mind easily and then slides right out again just as easily, without any impact. And it must have that impact. it is the basic idea you need to make you free.
You see things changing. You see it deeply down to the most incredibly fast, moment-by-moment level. Then you see it more broadly. You perceive it in everything you see and everything you ever could see. When you see anicca in all your experiences, your mind gets tired of this incessant change. This is the suffering, the dukkha, you experience in impermanence. This is the truth that the Buddha uncovered and expounded to us saying, "Whatever is impermanent, it is suffering."
Seeing suffering in all the aggregates of your experience, you become disenchanted. Being disenchanted you become dispassionate. passion is the gluing nature of your mind. Passion is the glue that holds the self and the world together as apparent units of being. When this gluing power is removed, there arises relinquishment, which leads to cessation of your suffering.
(to be continued)
have passion, but not over passionate...
still, a balance is needed...for without passion, there is no belief.
You apply mindfulness and attention without concepts. Ideas or thoughts are thorns, boils, wounds, and impediments. Without them you can focus the mind like a laser beam on the five aggregates. Then the mind can see that "i" exists only when the body, the feelings, the perceptions, the volitional formations, and the consciousness exist. They, in turn, exist within the parameters of impermanence. That burns everything. You don't find any "self" or "soul" or "I" in any of the aggregates.
Suppose you put many components together and make a flute. When you blow it, it produces a sweet sound. Suppose someone breaks this flute into little pieces. he burns each of them in search of the sound in the flute. He will never find the sound. you will never find the "I" in the aggregates. That is your discovery of anatta.
Not seeing impermanence, you tend t o cling to impermanent things. You end up in suffering because impermanent things betray you when you try to hold on to them. They pull the rug out from under your feet. They deceive you. They make you believe that they are going to please you forever. They make you believe that they are going to give you permanent happiness, that your life is going to profoundly change forever when you have this solid, enduring thing or relationship or situation. They cheat you. They cannot stop changing, but they give you the impression that they will not change or pass. They tell you that you can enjoy their company forever.
When you see this undercurrent of unreality with the wisdom-eye, you are no longer confused. You no longer think they are going to make you happy forever. Seeing the impermanence of everything, you take precuations against their deceptive, constantly departing nature. At this stage, effort, mindfulness, and concentration work as a team to open your wisdom-eye so that you see everything related to the five aggregates as it really is. Supported by the luminous mind and shining with brilliant mindfulness, concentration and effort crack open the shell of ignorance. The wisdom-eye breaks in and dispels the darkness of ignorance. It sees the truth of selflessness, suffering, and impermanence as they really are.
Originally posted by Fcukpap:have passion, but not over passionate...
still, a balance is needed...for without passion, there is no belief.
Passion in that context means desire, craving. All cravings lead to suffering.
Interest in dharma is needed, but not craving or attachments.
As the Buddha himself said,
"Monks, I will teach you the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto."
http://www.lamayeshe.com/otherteachers/hhdl/itp.pdf
This transient and impermanent
nature of reality is not to be understood in terms of something coming into being,
remaining for a while and then ceasing to exist. That is not
the meaning of impermanence at the subtle level.
Subtle impermanence refers to the fact that the moment things and
events come into existence, they are already impermanent in nature;
the moment they arise, the process of their disintegration has
already begun. When something comes into being from its causes and
conditions, the seed of its cessation is born along with it. It is
not that something comes into being and then a third factor or
condition causes its disintegration. That is not how to understand
impermanence. Impermanence means that as soon as something comes
into being, it has already started to decay.
If you limit your understanding of impermanence to somethingÂ’s
continuum, you will comprehend only gross
impermanence. You will feel that when certain causes and
conditions give rise to something, it remains unchanged as long as
the factors that sustain its existence remain unchanged, and begins
to disintegrate only when it encounters adverse circumstances. This
is gross impermanence.
If, however, you deepen your understanding of impermanence by
approaching it at the subtle level—the moment-to-moment change
undergone by all phenomena—you will realize how as soon as some-
thing comes into being, its cessation has also begun.
At first you might feel that coming into being and coming to
cessation a re contradictory processes, but when you deepen
your understanding of impermanence, you will realize that
coming into being (birth) and cessa- tion (death) are, in a sense,
simultaneous. Thus, the fundamental law of impermanence (the
transitory nature of all phenomena) gives us one basis for the
possibility of transforming our minds.
Thusness:
Yes, there is no ‘something’ coming into being and undergoing disintegration. When the mind attempts to understand the phenomenon existence through our current mode of knowing that works through comparison and measurement, the conclusion we derived seems paradoxical. When we choose to see the ‘arising’, the thinking mind cannot see the cessation. Neither ‘arising’ nor ‘cessation’ ‘is before nor after the other. The sequence is caused by the mind. By choosing one, it has to give up the other. The thinking mind needs a base and the base becomes an ‘entity’, a ’’something’. That ‘something’, that ‘entity’ is required due to the poverty of our thinking mechanism, it is not the true face of reality. A lighting flash of moment exhibits the entirety of the Dharma seals and it is only in Buddhism that is pointed out. Not only that, Buddha also taught us the systematic way of developing the intuitive insight into reality.
Anyway, continuing from my previous posts on Bhante Gunaratana's explanation on impermanence:
Seeing Impermanence With Vipassana Awareness
There are two levels of seeing change. You can see it with vipassana awareness or with jhanic awareness. Let's look first at the vipassana experience of change.
You should begin every day with meditation, using your breath as the primary focus. As the breath becomes calm, subtle and relaxed, the mind becomes calm and relaxed. The deeper you get into seeing this reality with unremitting energy, the more you will be filled with joy to see the truth unfolding within your experience in daily life.
Each moment is a new moment. Each moment is a fresh moment. Each moment brings you new insight and new understanding. You begin to see things that you have never seen before. You attainn what you have never attained before. You see things from a totally new perspective. Each new experience brings you refreshing, calming, cooling joy and happiness.
Sometimes remarkable experiences accompany this new way of seeing the world. You may feel a calm and cool sensation spreading through your entire face, under your eyes, eyebrows, forehead, the middle of your head, and back of your head. You don't do anything artificial or deliberate to gain this happiness. It happens naturally when the conditions are r ipe. then you may experience a very subtle, very peaceful, but very sharp and clear vibration in yoru neck, shoulders and chest area. As you go on breathing normally, simultaneous with this vibration, you may experience the expanding and contracting of the entire upper part of your body between the abdomen and the lower part of navel. You may experience every tiny little cell all over your body vibrating and changing, rising and falling with an inconceivable rapidity.
Not everybody feel this at the same points or in the same pattern. Some may experience this kind of phenomena elsewhere in the body or in another progression, or perhaps in a different way altogether. Do not go looking for this experience or think that something is wrong if you do not find it. The point is not the exact sequence of sensations. The point is what it means.
There is nothing static. Everything is dynamic. Everything is changing. Everything is appearing and disappearing. Feeling arises and passes away. Thought arises and passes away. perception arises and passes away. Consciousness arises and passes away. You experience only changing. You cannot experience anything that is not changing.
Everything that you thought to be permanent is now seen to be impermanent and changing incessantly. You cannot make antyhing stay the same even for two consecutive moments. One moment seems to be pleasant and the mind wishes to keep it that way. before the mind even makes this wish, it has changed. Mind moves with inconceivable rapidity. No matter how fast the mind moves to grab the pleasnat experience, it chagnes before the mind reaches it. Its arising is like a dream. Millions of tiny little experiences arise and pass away before you blink your eyes. they are like lightning. No, much faster than that. You cannot keep up with their speed of change.
You may think, "Let me see the beginning, duration, and passing away of this experience."
Before this thought arises, the objects of your sense experience have arisen, reached their maturity and passed away. Sometimes your mind can catch the beginning of an experience. But your mind cannot see the middle or the maturity of it. Or sometimes you may experience the middle of it but not the end of it. Sometimes you may experience the ned ofi t but not the middle or the beginning. However, you are mindful of this change. That is good. At least you can notice the changes taking place. It is even better to notice how fast they change. You experience impermanence all day long, all night long, every waking moment. In samsara, everything is "permanently" impermanent.
At this point you may feel as if you are breathing with the rest of the world. You may feel every tiny little creature from little ants to great elephants, tiny fish to the giant whales, from small worms to huge pythons. All of them are breathing to your rhythm or you are breathing to theirs.
When you mindfully pay total attention to your body, feelings, perceptions, volitional formations, and consciousness, you experience every tiny little part of them constantly changing. When your mindfulness is established, your mind notices that every split second is new. Every molecule of your body, every feeling, perception, volitional formation, and consciousness itself - they are all changing incessanty, every split second. Your breath moves in and out with this change. your feeling keeps changing. your experience of this change - even that experinece is changing too. Your attention and your intention to pay attention to notice the change are changing. Your awareness is changing.
When you hear a sound, you experience the change in the sound. You notice the change in any sound that hits your eardrum. If you keep paying attention to it, you notice that it is slowly changing. Similarly, any smell, any taste, any touch with the body - they all change constnatly. Although they change all the time, you don't know that they change until you pay attention to them.
A feeling arises that depends on sight, sound, smell, taste, touch, and thought. This also changes. Any perception that arises and depends on sight, sound, smell, taste, touch, and thought - this also changes. Any state of consciousness that arises and depends upon sight, sound, smell, taste, touch and thought - this also changes. When you are paying attention to them, all of them change just like when you are paying attention to your breath. your feeling of the breath, your perception of breath, your attention to breath, your intention to pay attention to breath, and your awareness of breath - they are all changing. They rise, change, and pass without ceasing.
Seeing Impermanence in Jhana
You also need to see impermanence at a very deep level, the minute and inconspicuous changes taking plae in every moment of consciousness. Before attaining jhana you know intellectually that everything is impermanent. When you experience jhana, you perceive impermanence at its most intense and subtlest level.
Before you gain right concentration, your awareness of the impermanence of all phenomena is shallow. Now it is very deep and powerful. You left thought and sensation behind and your mind can penetrate impermanence more thoroughly than ever before. In jhana, the meditation subject as a thing has been left behind. The mind does not focus on any separate point besides its own collectedness. One-pointedness is the mind focusing on its own one-poindtedness.
This is a preconceptual awareness, a state in which mindfulness, concentration, and equanimity work together in unison without being disturbed by any of your sensory stimuli. This is not thinking about impermanence. This is experiencing it directly. True insight wisdom comes from this experience, not from mere thinking.
What do you experience as impermanent? The jhana itself is all you see, and you see the impermanence of that. Your jhana comes and goes. The jhanic factors, like joy, happiness, equanimity, and one-pointedness, come and go and fluctuate. You clearly experience the impermanence of the jhanic factors themselves.
You see the impermanent nature of everything that fills your awareness, of all the jhanic factors. These realizations are not thoughts. They are dynamic actions or activities in the mind and body. The factors rise and fall and fluctuate and your awareness of that fluctuates along with them.
In jhana your mind is not being affected by greed, hate, delusion, or fear. At all other times words, ideas, concepts, or emotions interfere with your awareness of impermanence. Jhanic awareness is wordless. it is not thinking or speculation. it is not reflection or investigation. You have passed all that before you come to this level. This is the level where the mind sees things through the eye of wisdom. Words, thinking, investigation, or even reflection have no place. They would just get in the way. They are too slow and everything is moving too fast.
This is an experience of pure impermanence, the impermanence of the experiencing awareness itself.
Originally posted by An Eternal Now:You still don't understand what is anicca or impermanence.
From 'Beyond Mindfulness in Plain English, Bhante Gunaratana':
Impermanence
Anicca is the Pali term for "impermanence" or "change." It's a word worth learning. It says more than its English translations. Anicca is not just a word or concept. Anicca is real. It is experience of what is actually going on in your body and mind.
Everything is changing constantly.
Yes, yes. You know this. You have heard all this before and you agree. The chair you are sitting in will one day fall apart and go to the junkyard. That is impermanence, right? Well, yes, it is. But only at the most superficial level. Knowledge of change at that level wil not heal you; it will not free you; it lacks the power and clarity to carry you to liberation. Unless you gain strong concentration, you will never see it at the deep and subtle level that makes you free.
You need to sit in the place where the whole world of your experience is coming up and passing away so rapidly that there is just nothing to hang on to. Nothing lasts long enough for you to mentally glue it together into "something." As soon as you turn your attention to any occurrrence, it goes "poof"! It vanishes as soon as pure awareness touches it. It all just comes up and goes away, leaving no trace. There is no time for such a trace to be left. As each thing comes up, it pushes the last thing out of the mind and there is no residue. You come out of this experience with no solid memory of anything that occurred. There is just the lingering impression of everything arising and passing away more rapidly than the mind can hold. This is termed "seeing things as they really are." You are not verbalizing or conceptualizing. You are just "seeing." This happens in the awareness of your deeply concentrated mind.
It all just comes up and goes away as a raging torrent without the slightest straw to grasp to keep you from drowning. Yet you do not drown. Because you are not really there. "Me" is just another "thing" that only exists when you glue your passing experience together in that artificial way. what does the seeing in this state is a calm, unruffled, pure watchfulness that does not get involved and does not exist as a thing. It just watches.
When you see things this way, you lose interest in trying to hold on to things. you see that it is futile and harmful and cannot lead you to any truth or happiness. You lose interest in the attachment that you have to all those very, very crucially important things you worry about in your life - those things you just have to "get" in order to be happy; those worries you just have to sidestep to avoid unhappiness. It cannot be done. They are not really there to grasp or avoid. And you are not really there to do the grasping or avoiding. it is all just ceaseless change in action.
Grasping in this state is like trying to balance a tiny, tiny mustard seed on the tip of a moving needle. It is nearly impossible and why should you bother? Yet the desire is still present to grasp on to something pleasing and joyful and to run away from something disagreeable. You cannot do it and you see the futility. You realize that, "This is the nature of my life. My body, my consciousness, all my ideas and memories and attitudes and wants and needs - they are all like this - fleeting, ephemeral and fruitless. Even 'I' am like this.
Why is Seeing Impermanence So Important?
Impermanence is the slipperiest idea you have ever encountered and the most basic. It goes against everything you know about existnece. The mind resists it both subtly and grossly. It slides into the mind easily and then slides right out again just as easily, without any impact. And it must have that impact. it is the basic idea you need to make you free.
You see things changing. You see it deeply down to the most incredibly fast, moment-by-moment level. Then you see it more broadly. You perceive it in everything you see and everything you ever could see. When you see anicca in all your experiences, your mind gets tired of this incessant change. This is the suffering, the dukkha, you experience in impermanence. This is the truth that the Buddha uncovered and expounded to us saying, "Whatever is impermanent, it is suffering."
Seeing suffering in all the aggregates of your experience, you become disenchanted. Being disenchanted you become dispassionate. passion is the gluing nature of your mind. Passion is the glue that holds the self and the world together as apparent units of being. When this gluing power is removed, there arises relinquishment, which leads to cessation of your suffering.
(to be continued)
I am on the subject of 'reality' and 'truth' not on impermanence. Pls don't continue with your long-winded discourse that are not helpful but serve your ego.
Your statement that your teeth has solid reality and that "My teeth are permanent but subject to decay" is proven wrong by what I posted.
Originally posted by An Eternal Now:Your statement that your teeth has solid reality and that "My teeth are permanent but subject to decay" is proven wrong by what I posted.
hahaha, if you have proven my statement was wrong, then I should have all my teeth in pristine condition. I know my teeth are real (no denture) and it is permanent (until decay) because I can feel it moment by moment each time I chew.
Originally posted by I No Stupid:hahaha, if you have proven my statement was wrong, then I should have all my teeth in pristine condition. I know my teeth are real (no denture) and it is permanent (until decay) because I can feel it moment by moment each time I chew.
What you conventionally call teeth is simply the four elements, i.e cohesion (water), solidity or inertia (earth), expansion or vibration (air) and heat or energy content (fire), in constant arising and subsiding.
What you feel is not a solid entity, but a bunch of arising and subsiding sensations.
Originally posted by An Eternal Now:What you conventionally call teeth is simply the four elements, i.e cohesion (water), solidity or inertia (earth), expansion or vibration (air) and heat or energy content (fire), in constant arising and subsiding.
What you feel is not a solid entity, but a bunch of arising and subsiding sensations.
surely my teeth are solid and I was not talking about sensation ealier on. because my teeth are solid, so when I touched my teeth, I sensed they are solid.