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Hello sir lal.
Sir, can you please tell me how to practice dhamma so that I can attain stream entry in this life?
I take 5 precepts daily and try to keep them. I also try to follow 4 uposatha days and try to keep 8 precepts during those 4 days. I daily chant, taking refuge in triple jewels.My concern is practice and not the theoretical part. I understand breathing meditation can lead to temporary calmness and possibly anariya jhana. So I am discouraged to practice even that as I want to be arya as soon as possible. Because I fear lower realms and I fully accept the fact that puthujana who didn’t remove defilements from his mind will inevitably fall in lower realms. This fact scares me to the core. I permanently want to eradicate causes to be born in lower realms. What should I do sir? Plz help..
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Hi Saurabagh! My advice for you is to surround yourself with noble people and carefully listen to sermons on the Dhamma. After listening, meditate on the teachings and apply them in your daily life. It’s said that reaching the sotāpanna stage is impossible without the guidance of someone who has reached at least the first magga phala stage. Sotapanna has different meanings—it can refer to entering the flow of liberation or listening wisely. “Sota” refers to the ability to listen and “Panna” refers to wisdom. Becoming sotāpanna is achieved through attentive listening, not by sight(for example reading).
This website is designed for those who have already attained the sotāpanna stage and wish to continue progressing. For those who have not yet reached this stage, it is important to listen to teachings and associate with people who have at least attained sotāpanna. A sotāpanna is self-reliant and can progress independently. Regardless of their actions, they will reach the stage of arahant within 7 lifetimes. However, it’s important to note that they will not engage in extreme bad behaviour. See Ratanasutta. Additionally, a sotāpanna who associates with someone who has a higher level is likely to progress more quickly than if they were to progress alone. The Maha Sangha is available to support us, but ultimately, it’s up to each individual to choose their own path. However, it is impossible to become sotāpanna alone!
The best place to find noble individuals is within the Maha Sangha (monastic community). Becoming sotāpanna is not solely achieved through self-study and practice. If that were the case, one would only need to take refuge in the Buddha and the Dhamma, rendering the Sangha unnecessary. See Taking refuge in the Sangha involves listening to the sermons given by noble individuals and following their guidance. If any of the “jewels” (Buddha, Dhamma, Sangha) is missing, Nibbāna remains unattainable, which is why we take refuge in the Triple Gem. There are monks from the Jethavaranama Monastery in Sri Lanka who share sermons on their YouTube channels and hold private meetings with lay people. This monastery was founded by a disciple of Venerable Waharaka Thero. If you’re interested, I can refer you to them and they will do a personal online meeting!
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Hello Saurabh, I think you have (or had) some wrong ideas about “practicing Buddha Dhamma” (like many others.)
1. “Practicing Buddha Dhamma” starts with understanding Buddha’s teachings. The “core teaching” is that the world of 31 realms is associated with unending suffering at various levels. Even though there can be long stretches of “happiness,” suffering dominates in the long run.
- The critical point is that comprehension of “Buddha’s worldview” at a preliminary level leads to the first stage of Nibbana, where rebirths in the apayas will stop.
- When one starts understanding Buddha’s teachings, one becomes a Sotapanna Anugami (meaning one is “on the way to be free from the apayas.”)
- However, “moral living” is essential to this learning process. It is difficult for a mind burdened with immoral thoughts to understand Buddha’s teachings, so you should keep up with that aspect; it is good that you are already doing that.
2. The difficult part is figuring out where to start. It varies widely from person to person. I do not know the level of understanding of people who read the website. So, one should scan the various sections and figure out “where to start.”
- I suggest scanning through the following sections first: “Three Levels of Practice,” “Living Dhamma,” and “Bhāvanā (Meditation).”
3. The following summary could help understand the fundamental axioms of Buddha Dhamma.
- The First Noble Truth points out that there is a rebirth process with no discernible beginning. Each “sentient being” endures much more suffering in the apayas than any fleeting (on the scale of the rebirth process) happiness while born infrequently in the “good realms.”
- The second Noble Truth points out that our immoral deeds are the root cause of suffering (i.e., the cause of rebirth in lower realms). Why do we engage in immoral actions? We believe/perceive that happiness is in external “mind-pleasing things” of the world (persons of opposite sex, houses, cars, money, etc.) Therefore, our future suffering is dictated by how much we are attached to “worldly pleasures.” Another way to say the same is “saṅkhittena pañcupādānakkhandhā dukkhā.” Thus, understanding pañcupādānakkhandhā is critical; see “Essence of Buddhism – In the First Sutta.”
(At a deeper level (which is what my current weekly posts are focused on), the belief/perception (“distorted/false sanna) that happiness is in external “mind-pleasing things” of the world is wrong. You can get there gradually and understand that aspect. ) - How our cravings for “mind-pleasing things” in the world lead to suffering is analyzed in Paticca Samuppada.
- Once one understands Paticca Samuppada, one’s understanding of the foundations of Buddha Dhamma becomes solidified, and one’s faith in the Buddha, Dhamma, and Sangha (Nobel Persons; not all bhikkhus are Noble Persons) becomes unshakeable. That is when one attains the Sotapanna stage.
- However, that first stage of understanding is not enough to attain the higher stages of Nibbana (Sakadagami, Anagami, and Arahant). But as you correctly stated, your goal is to reach the Sotapanna stage.
4. Therefore, it is necessary to continue living a moral life (as you are doing now.) However, learning the “Buddha’s worldview” is essential to understanding how suffering is embedded in this world of 31 realms. You can also scan through the “Origin of Life” section if that approach makes sense.
- Each person is different. So, explore some of the ideas suggested above. Take your time. Feel free to ask questions as you proceed. You can ask your questions in this thread to keep track of your progress. Of course, others are also welcome to comment or ask related questions on this thread.
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Hi brother Saurabh, I don’t know what level your understanding is at, maybe it is higher as I think.
But the point I want to comment on is your fear of being born in the apaya realm.
In my opinion, this fear should not create a thick wall to move from Sila lokiya to lokutarra. I mean, you do good because there are benefits or rewards… In my understanding, this is the result of reflecting on Mr. Lal’s writing. The quality of sotapanna is truly understanding the fruitlessness of violating morals because it will lead to greater suffering.
Then automatically the precepts will be maintained at all times until the bad traits are changed, so that the condition of being born in the apaya to bear fruit no longer exists.
For example, in this life, if you have a tendency to get angry you create conditions for you to end up in prison in the future (because being angry can make you hit people and so on).
My suggestion, often discuss it / read / reflect on the concept of dhamma.. Maybe in this digital age, making friends with noble people is getting simpler, like this website, if there are no noble people in your area.
Meditate often on anicca, dukkha, anatta, asubha or paticca samuppada, the 4 noble truths from the moment your eyes open until you fall asleep (it is difficult but you will get used to it if you do it continuously)
Try to practice the 8 fold path as much as you can..
There will be a day when You understand and know that this kind of action will close the condition to the apaya realm and know the taste of nibbana, that moment is not made up, so that your view of every moment in this world is very clear about anicca, dukkha, anatta, asubha, and will followed by your behavior or tendency to avoid moral or immoral actions based on kilesa..
I also want to ask for opinions from Mr. Lal and friends here, my thought complications:
In recent times I have been contemplating about asankhata and sankhata, in my opinion contemplating the concepts of the Buddha’s dhamma is a form of meditation for Lokutarra understanding because in the mind, we contemplate things that are rooted in VIJJA. while beings are born in samsara because they have thoughts about worldly concepts (conditioned) in the paticca samuppada pattern that is rooted in Avijja..
When continuously contemplating the concept of the Buddha’s dhamma is done, one will gain awareness to reduce attachment to world so that the shackles of the mind will collapse until reaching arahanthood..
My weakness since thinking about this concept I became lazy to meditate formally.
The advantage is that in the past from opening my eyes until falling asleep maybe my mind was 0.1% alert to bad thoughts, words, and deeds. But now it has increased maybe 2-5% in 17 hours..
Hopefully Mr. @Lal will comment on my complicated thoughts, is it deviant? Thank you🙏🙏🙏
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Waisaka wrote: “In recent times, I have been contemplating about asankhata and sankhata; in my opinion, contemplating concepts of the Buddha’s dhamma is a form of meditation for Lokutarra understanding because that is contemplating things that are rooted in VIJJA. Beings are born in samsara because they have thoughts about worldly concepts (conditioned) in the Paticca Samuppada patterns rooted in avijja..
When continuously contemplating the concept of the Buddha’s dhamma, one will gain awareness and reduce attachment to the world so that the shackles of the mind will collapse until reaching arahanthood.
My weakness since thinking about this concept is that I became too lazy to meditate formally.”
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I revised your comment (more in the above quote) to understand your question. I recommend using word processing software, which I have also recommended to others. There are many free online software packages, such as Google Docs.
Anyway, can you describe precisely what you contemplate by giving an example for both asankhata and sankhata? I would like to understand where the issue is. Take your time and write it using the software as suggested above. Getting one’s ideas across can be difficult, and we must try our best. Otherwise, it can lead to confusion.
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This is what one Sangha taught.
1.Always think about the Dhamma.
2.Spend as much time as you can with stream-enterers.
3.Serve other people whenever you have the chance even if it means you can’t do something you planned to do or is an inconvenience.
4.When you have an evil thought, STOP, and say ‘Rather than doing this evil thing I will glorify the Buddha,’ then say ‘Namo Buddhaya’ 10 times.
5.Do not use the words ‘I’, ‘me’, ‘my’ or ‘mine’ unless you have to whether with voice or thought.
6.Notice when you experience love, joy, peace, patience, letting-go, faith, self-control, goodness, gentleness and be grateful for them.
7.Give things away. Food, clothes, furniture, books, medicine… Be very careful when giving away money.
8.Taste Nibbana. This is the most important step but it cannot be explained: it must be experienced.
Namo Buddhaya ☸️
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Good observations!
Regarding: “5. Do not use the words ‘I’, ‘me’, ‘my’ or ‘mine’ unless you have to whether with voice or thought.”
- There is nothing wrong with using the ‘I’, ‘me’, ‘my’ or ‘mine.’ We have to use those words to live in this world. Even the Buddha used those words.
- Instead, we need to try to control our greedy actions, which are based on the false view/idea/saññā of ‘I’, ‘me’, ‘my’, or ‘mine’, i.e., trying to acquire more and more worldly things. That “greedy mindset” also leads to our actions with anger.
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