[lodonyo]

Friends, ive narrowed down my intentions.

I likely do not many years left. I innerstand the dharma enough to see i need to repeat, train, cultivate the path while im in this precious jati.

What i need to know now is, what exactly reaches over to another birth assuming there is one, as per proper planning of a trip.

Theories:
1. Most things ive done like meditation etc will just end up being samsaric habits. This is fine, i can cultivate better habits im OK with this.

2. In the same vein likely any patience, giving etc i do would have built up some level accumulation so these i will continue as best i can especially when potential decisions come.

3. Wallasmulle thero seems to suggest training the jhanas via meditation on 4 noble truth (insatiable etc) while in samadhi WILL go over to successive jati assuming i keep practicing. What say the readers here?

4. I seem to be quite confused about the connection between the brahma viharas/beautiful cetasikas and meditation in jhana. Usually focus on anicca leads to an attitude i can only describe as “complete dissinterest” which is decidedly diff than equanimity or the others. I have a kind of fear that if i dont train in the viharas my dissinterest attitude will take me to some lower realm of dissinterest compassionless place.

5. If nothing else going forward, i am officially focused on dissolving my addiction to vedana via hate/greed and the entire insatiable body of “gratification-pursuing” in my “Mind”/gati. I think if this intention is kept until this body expires would at least lead to good results in future.

Sorry of this sounds bleak, ive not including the religiosity on purpose. I aware of the devas, dharma protectors, bodhisattvas etc. I am very grateful.
however lamentation is very real, and I wish to do what i can to cease the gratification addiction while i can. I am being honest about how defiled my mind is.

Its my wish if i find the right focus (that which goes over to another jati) i can be really motivated and use the birth for what its worth. Then also other things like sankhara dukkha etc can be tolerated with more spiritual fortitude.

Peace within

[Dawson]

Hello Iodonyo,

Based upon what you’ve written, it’s difficult to assess where you feel you are (on the path). With that being said, the single most important thing is ensuring that you are in fact on the noble path. All efforts made should be to that end. I once heard Wallasmulle Thero liken it to having insurance; a) it’s much better to have it than not have it, and b) you want the best insurance you can get.

A mistake that can be made is believing that once on the path, one’s focus shifts to some more esoteric aspects of Dhamma. On the contrary – the fundamentals (The four noble truths, the three characteristics, etc) will always be one’s northern light.

The path is an iterative process; you go around and around with these fundamentals and appreciate their implications with greater depth and clarity. So regarding anicca, dukkha, anatta, and asubha, that might result in a sense of ‘complete disinterest’ right now, but contemplating this aspects will result in a resounding letting go.

I’d go as far to say that Anapanasati and Satipatthana provides everything an Ariya needs to ‘get the job done’.

Good luck and I hope you’re able to progress smoothly.

[Lal]

Thank you both for sharing your thoughts. It is heartwarming to see the effort and determination and also the willingness to share ideas and offer encouragement.

lodonyo asked: “What I need to know now is, what exactly reaches over to another birth assuming there is one, as per proper planning of a trip.”

Nibbana is all about “ending the trip from one birth to another.” But I understand what you mean.
– What reaches over to the next life is one’s REMAINING gati,anusaya, samyojana, anusaya, avijja, etc.
– It is CRITICAL to get rid of the worst form of “apayagami gati” that could bring rebirth in the apayas.
– That essentially requires an understanding of the anicca, dukkha, and anatta nature of this world. From your description, you seem to have that understanding. It is important to understand how births in various realms (especially apayas) can arise via the Paticca Samuppada process.
– We may have even done “apayagami deeds” earlier this life; they may try to bring rebirth in an apaya at the dying moment. However, as long as one does not have such “apayagami gati” left NOW, one’s mind WILL NOT grasp such a rebirth.

I think most of your concerns can be addressed in the above way.

Wallasmulle Abhaya Thero emphasizes jhana, but he has made it very clear that one MUST first comprehend anicca, dukkha, anatta, and Paticca Samuppada (PS), i.e., the Four Noble Truths about how suffering arises.
– Cultivating jhana is a SECONDARY step. But, of course, it is good to cultivate jhana AFTER one has completed the first step.
– The Buddha encouraged cultivating jhana for “stress relief” in this life. Furthermore, he mostly encouraged bhikkhus to cultivate jhana. I have not seen a Tipitaka sutta where he encouraged lay people to cultivate jhana.
– Make effort according to the priorities. Cultivating anaraiya jhana (i.e., without comprehending Tilakkhna/PS/Four Noble Truths) is a waste of time. There is no jhana in the Eightfold Noble Path, only Samma Samadhi.
– P.S. When the Noble Path is complete (i.e., at the completion of Samma Samadhi), it will be easy to get all jhanas at the Arahant stage. Of course, some people AUTOMATICALLY get to anariya jhana even before becoming Sotapanna Anugami due to Samsaric habits. That is good, but one must not be fooled that one has magga phala.

[Tobias G]

Understanding of tilakkhana leads to “complete disinterest”, which is virago –> nirodho, that means one cannot give priority to worldly things and stops akusala mula PS. The mind does not attach anymore. When I feel this disinterest it also becomes joy and tranquility, that is niramisa sukha.

[Lal]

That is a good way to put it. Thanks, Tobias.

– Of course, it is experienced at different levels corresponding to eight stages: Sotapanna Anugami through Arahant.

P.S. I recently came across the following sutta: “Nirāmisa Sutta (SN 36.31)”

Per that sutta, “niramisa sukha” can be experienced while on the mundane path.
– A stronger version of “nirāmisatara sukha” is experienced in the Lokuttara Path, starting with the Sotapanna Anugami stage.
– It is possible that it is called “nirāmisatara sukha” probably because it will not go away even in future lives.

P.P.S. We also need to keep in mind that “sukha” in Buddha Dhamma is the “absence of suffering”.
– A good analogy is the following. Suppose someone has a chronic headache that has been there for a long time. If they recover from it, they would just not feel that suffering anymore. It is not an “added sukha vedana”.
– We can say that the mind is “less burdened”.

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