At Savatthī. “Bhikkhus, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering.”
When he had said this, a certain bhikkhu said to the Blessed One: “Venerable sir, what now is aging-and-death, and for whom is there this aging-and-death?”
“Not a valid question,” the Blessed One replied. “Bhikkhu, whether one says, ‘What now is aging-and-death, and for whom is there this aging-and-death?’ or whether one says, ‘Aging-and-death is one thing, the one for whom there is this aging-and-death is another’—both these assertions are identical in meaning; they differ only in the phrasing. If there is the view, ‘The soul and the body are the same,’ there is no living of the holy life; and if there is the view, ‘The soul is one thing, the body is another,’ there is no living of the holy life. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With birth as condition, aging-and-death. ’”
“Venerable sir, what now is birth, and for whom is there this birth?”
“Not a valid question,” the Blessed One replied. “Bhikkhu, whether one says, ‘What now is birth, and for whom is there this birth?’ or whether one says, ‘Birth is one thing, the one for whom there is this birth is another’—both these assertions are identical in meaning; they differ only in the phrasing…. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With existence as condition, birth.’”
“Venerable sir, what now is existence, and for whom is there this existence?”
“Not a valid question,” the Blessed One replied. “Bhikkhu, whether one says, ‘What now is existence, and for whom is there this existence?’ or whether one says, ‘Existence is one thing, the one for whom there is this existence is another’—both these assertions are identical in meaning; they differ only in the phrasing…. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With clinging as condition, existence…. With craving as condition, clinging…. With feeling as condition, craving…. With contact as condition, feeling…. With the six sense bases as condition, contact…. With name-and-form as condition, the six sense bases…. With consciousness as condition, name-and-form…. With volitional formations as condition, consciousness.’”
“Venerable sir, what now are volitional formations, and for whom are there these volitional formations?”
“Not a valid question,” the Blessed One replied. “Bhikkhu, whether one says, ‘What now are volitional formations, and for whom are there these volitional formations?’ or whether one says, ‘Volitional formations are one thing, the one for whom there are these volitional formations is another’—both these assertions are identical in meaning; they differ only in the phrasing. If there is the view, ‘The soul and the body are the same,’ there is no living of the holy life; and if there is the view, ‘The soul is one thing, the body is another,’ there is no living of the holy life. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional formations.’
“But with the remainderless fading away and cessation of ignorance, whatever kinds of contortions, manoeuvres, and vacillations there may be—‘What now is aging-and-death, and for whom is there this aging-and-death?’ or ‘Aging-and-death is one thing, the one for whom there is this aging-and-death is another,’ or ‘The soul and the body are the same,’ or ‘The soul is one thing, the body is another’—all these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.
“With the remainderless fading away and cessation of ignorance, whatever kinds of contortions, manoeuvres, and vacillations there may be—‘What now is birth, and for whom is there this birth?’… … ‘What now are volitional formations, and for whom are there these volitional formations?’ or ‘Volitional formations are one thing, the one for whom there are these volitional formations is another,’ or ‘The soul and the body are the same,’ or ‘The soul is one thing, the body is another’—all these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.”
Self-hatred and externalized hatred. You either hate the thing you desire because you can't have it and thus desire it to have it and then destroy it vecause it's lowered itself to you. Alternatively, you hate yourself and think you are incomplete.
The soul
It comes from the loins. Fricking moron.
The soul is greedy. It always wants more and more. To be content with what you have is to know peace
Mmmmnno.
Name a desire of your choice and explain how that comes from the ghosty. Or explain your idea of a soul, maybe I misunderstand your drift.
"Desire" is a fake made up Frenchism
Biological imprinting to ensure the survival and reproduction of the species. Furthermore, your mother's fat ass.
you're only begging the question. how does "imprinting" create desire
Saṁyutta Nikāya
Connected Discourses on Causation
12.35. With Ignorance as Condition (1)
At Savatthī. “Bhikkhus, with ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness…. Such is the origin of this whole mass of suffering.”
When he had said this, a certain bhikkhu said to the Blessed One: “Venerable sir, what now is aging-and-death, and for whom is there this aging-and-death?”
“Not a valid question,” the Blessed One replied. “Bhikkhu, whether one says, ‘What now is aging-and-death, and for whom is there this aging-and-death?’ or whether one says, ‘Aging-and-death is one thing, the one for whom there is this aging-and-death is another’—both these assertions are identical in meaning; they differ only in the phrasing. If there is the view, ‘The soul and the body are the same,’ there is no living of the holy life; and if there is the view, ‘The soul is one thing, the body is another,’ there is no living of the holy life. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With birth as condition, aging-and-death. ’”
“Venerable sir, what now is birth, and for whom is there this birth?”
“Not a valid question,” the Blessed One replied. “Bhikkhu, whether one says, ‘What now is birth, and for whom is there this birth?’ or whether one says, ‘Birth is one thing, the one for whom there is this birth is another’—both these assertions are identical in meaning; they differ only in the phrasing…. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With existence as condition, birth.’”
“Venerable sir, what now is existence, and for whom is there this existence?”
“Not a valid question,” the Blessed One replied. “Bhikkhu, whether one says, ‘What now is existence, and for whom is there this existence?’ or whether one says, ‘Existence is one thing, the one for whom there is this existence is another’—both these assertions are identical in meaning; they differ only in the phrasing…. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With clinging as condition, existence…. With craving as condition, clinging…. With feeling as condition, craving…. With contact as condition, feeling…. With the six sense bases as condition, contact…. With name-and-form as condition, the six sense bases…. With consciousness as condition, name-and-form…. With volitional formations as condition, consciousness.’”
“Venerable sir, what now are volitional formations, and for whom are there these volitional formations?”
“Not a valid question,” the Blessed One replied. “Bhikkhu, whether one says, ‘What now are volitional formations, and for whom are there these volitional formations?’ or whether one says, ‘Volitional formations are one thing, the one for whom there are these volitional formations is another’—both these assertions are identical in meaning; they differ only in the phrasing. If there is the view, ‘The soul and the body are the same,’ there is no living of the holy life; and if there is the view, ‘The soul is one thing, the body is another,’ there is no living of the holy life. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional formations.’
“But with the remainderless fading away and cessation of ignorance, whatever kinds of contortions, manoeuvres, and vacillations there may be—‘What now is aging-and-death, and for whom is there this aging-and-death?’ or ‘Aging-and-death is one thing, the one for whom there is this aging-and-death is another,’ or ‘The soul and the body are the same,’ or ‘The soul is one thing, the body is another’—all these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.
“With the remainderless fading away and cessation of ignorance, whatever kinds of contortions, manoeuvres, and vacillations there may be—‘What now is birth, and for whom is there this birth?’… … ‘What now are volitional formations, and for whom are there these volitional formations?’ or ‘Volitional formations are one thing, the one for whom there are these volitional formations is another,’ or ‘The soul and the body are the same,’ or ‘The soul is one thing, the body is another’—all these are abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more subject to future arising.”
https://suttacentral.net/sn12.35/en/bodhi?reference=none&highlight=false
>”Not a valid question,”
was he a redditor?
From language, obviously. Hocus Pocus.
From what the others desire
Your brain and sometimes other people's brains if you're gullible enough.
Flavio Insinna is that you?
benis :DDD
eros, which is the will-to-mixture, or cosmic background orgy
Self-hatred and externalized hatred. You either hate the thing you desire because you can't have it and thus desire it to have it and then destroy it vecause it's lowered itself to you. Alternatively, you hate yourself and think you are incomplete.
Desire=being
>where does desire come from
The soul