we were looking at MN 117 tonight and when we came to the sentence " ripening in the acquisitions" it was felt that this was to do with Vipaka. Perhaps the word translated from Pali might have been upadhivepakkā https://suttacentral.net/pi/mn117
https://suttacentral.net/en/mn117
The paragraph in English is :
And what, bhikkhus, is right view? Right view, I say, is twofold: there is right view that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right view that is noble, taintless, supramundane, a factor of the path.
I feel very uncertain about what this ‘ripening in the acquisitions’ means. If anyone can clarify that would be helpful. thank you.
The way I understand the Buddha is with this expression in the MN117 referring to the cultivation of factors of the path by ignorance-doomed streams of experience, as known as “normal beings” (us!) - i.e. beings not yet fully 'caught by the stream" of the path (i.e. not yet a Sotāpanna).
In that context, the cultivation of the factors of the path at least ripen in positive acquisitions simply because the amount of ignorance (avijja) with regards to the four noble truths and its respective tasks in the beings cultivating them is still high enough to still not guarantee the path is going to fully blossom in those beings.
In other words, at this stage the cultivation of the factors of the path at least support a positive/ constructive/ enobbling spin to the wheel of dependent origination, which has willed activities / volitional formations (sankhara) as its self reinforcing own fuel.
In practice, I tell you of my personal experience of the path in light of this special sutta. As part of an un-awakened thing/being my tentative cultivation of right view, right intention / thought, right speech, right action, right livelihood, right effort, right mindfulness and right samadhi (not yet there!) is so much affected by a still poor level of insight and vision with regard to the big picture of the four noble truths that it at best helps me “keeping afloat” amidst the tribulations of my day to day life.
As at least I try to be a nicer person day by day the still faulty cultivation of the path leads to nice and comfortable experiences, states and things:
by seeking to shape up right view I come to meet nice people who as well appreciate the Dhamma, I come to read from, listen and inspire myself with those advanced in the Path and Dhamma;
by seeking to nourish thoughts of friendliness/good-will, letting go/renunciation and non-cruelty/compassion I tend to find myself less angry and more prone to smile and have people smile back at me!;
by seeking to cultivate a more kind, wise and compassionate mode of speech I tend to have nice conversations and not spend so much more time with bad ways of speech;
by adhering to the precepts and appreciating the way they protect me and those around me I tend to feel more at ease as I interact with the world, more comprehensible of others’ faulty habits and as well not get so much in trouble;
when I sit down to be present (mindful) all the preceding factors ripen in very nice meditation sessions in which at least I get to feel and train a beautiful balance between my breath, my body and my feelings
now and then, when lucky, night glimpses of what may be the gates to right samadhi come up and shower my body, mind and heart with a refreshing confidence that trying our best to cultivate the eightfold path is indeed the best way to spend our lives!
The theory is that once the threshold of sotapanna-hood is reached, due to the required and transformative breaking of the first three lower fetters - i) self-identification views (sakkāya-diṭṭhi), ii) doubt/uncertainty (vicikiccha) and iii) wrong grasping at precepts and practices (sīlabbata-parāmāsa) - the previously ever-present functional ignorance with regards to the four noble truths and its respective ennobling tasks is weakened to a level low enough for the now dooming of that stream of experience to full awakening.
Given that from the point of sotapanna-hood the cultivation of the path the stream of experience (aka being) becomes instead doomed to the experience and verification of the end suffering, the further cultivation and fulfillment of the factors of the path needed for that cannot be said to lead to acquisitions anymore. From that point the path is almost flourishing by itself and points only to a beautiful and blissful disappearance and cessation. This is in my view the most beautiful implication of impermance / uncertainty (anicca)!
In the phrase “ripening in acquisitions” (upadhi,vepakka) here, “acquisitions” is upadhi, which literally
means “that on which something is laid or rests, basis, foundation, substratum.” Here, as defined in
Cone’s Dictionary of Pali (DP), the term means both “worldly possessions or belongings” as well as
“attachment to such possessions (forming a basis for rebirth”). The Commentaries say there are four types
of upadhi:
(1) the five cords of sense-pleasures (kma) (MA 2:170; ItA 1:64);
(2) the five aggregates (pañcak,khandha) (MA 3:171; ItA 1:89);
(3) the defilements (kilesa) (MA 3:171; SnA 1:45 f; ItA 1:64; Nm 1:103);
(4) volitional activities (abhisakhra) (ItA 1:64; Nm 1:103).
The term upadhi is often confounded with the near-synonym upadi (trace (of clinging), substrate).
Upadhi seems to me to be best understood as substrata of existence. This is because of translations such as five aggregates and defilements already have labels such as pancakhanda and kilesa (Upadi on the other hand, as in anupadhisesanibbana, seems to refer to aggregates. Nibbana with aggregates remaining- while the arahanth is alive).
It seems to fit best in to the (abhi)sankhara category of kilesas (defilements).
It is a defilement which seems to be removed higher up in the path and is often mentioned in relation to nibbana, often in the same sentence –its absence seems to contribute to the attainment of nibbana.
My understanding currently is that it refers to mental impressions (‘substrata’) formed when aggregates arise in a setting of craving (but are not the aggregates themselves). ‘Dismantling’ of these sense impressions will lead to further purification of the mind.
So this means that there a difference between Upadi and Upadana. Because according to DO formulation there are four types of upadana ie 1. Kama Upadana 2. Ditti Upadana 3. Silabbatha Paramasa Upadana and 4. Aththavada Upadana.
I think both words upadi and upadana come from the same root. Can someone please offer any clarifications.
Thank you
With Metta
Examing the dictionary entries in PTS Pali-English Dictionary (PED) - especially the roots & the verbs related to the root:
upadhi fr. upa + dhā, cp. upadahati
upadahati upa + dahati1
dahati1
NCPED: dahati1 ḍahati (is there a mixed up between 1 & 2 here?)
upādāna fr. upa + ā + dā
upādiyati upa + ā + dā, see ādiyati
(also memory of basic pali lessons give deti/dadati as having the root dā)
More on upadhi according to Bhikkhu Bodhi - in the first of the talks on MN66 in A Systematic Study of the Majjhima Nikaya (A Systematic Study of the Majjhima Nikaya | BODHI MONASTERY) - 43minutes, not the newer youtube 1 talk version.
Also in the beginning of the 2nd talk.
Hey friend
Its been a long time since we last met…
something written from something you shared with me once upon a time …
‘’How does the essence of ‘’nutritional’’ breath to be learn, practice, understand and realize for each individual for themselves as student and as teacher…???’’
Does breath has color???
Does breath has gender???
Does breath has race???
Does breath has status???
Does breath has nationality???
How does a complete cycle breath of inhalation and exhalation works in symbiosis to a plant that photosynthesis in terms of oxygen and carbon dioxide exchange???
hello Angie
I had thought of you kindly and wondered if i would hear from you again.
the contact i had for you stopped working
send me a private email so we can connect again out of this forum. ven.santacari@gmail.com
