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Dear Lal, dear friends,
I found these new discourses in English subtitles on Youtube.
This is part 1:
This is just a recommendation for anyone interested. Then I have another point to ask about.
In part 5,
The first 8 minutes are concerning the topic ‘Sri Lanka’. It is hard to understand the full context of that discussion, but it seems that the listeners and Waharaka Thero are talking about the point that the Buddha was somehow originating from Sri Lanka, as to my interpretation. One quote from 7:36:
“Waharaka Thero: There are many an evidence to prove the origin of the Buddhism in Sri Lanka, in many aspects.”Now, I was surprised about that, and I never heard any particular points here on your page, Lal. I am interested to hear about your point of view on these first 8 minutes. From checking this page, I found that in the Historical section, you follow Bhikkhu Nanamoli’s statements that Sri Lanka was introduced to Buddhism by Asoka’s son, Arahant Mahinda.
Hope to hear from you,
Daniel -
Yes. This was an early discourse by Waharaka Thero.
He has said that there is some evidence that the Buddha was born in Sri Lanka. But he said (at 8:30 minutes of the above recording) that it is not the time to bring it up.
– Bringing up this issue leads to unnecessary controversies that will distract from learning/teaching Buddha Dhamma.
– Further archeological studies will establish the truth one way or the other. There is no need for us to have a debate or even express opinions.Therefore, I would like this discussion to end here. Let us focus on learning Buddha Dhamma.
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The following post is by Sammasambhodi Gami:
Following is an excellent sermon by most Ven. Waharaka Thero on Anapana Sati bawana:
(Huge merits to Mr. Janith Fernando Sir for the English translations)
‘Anāpāna-sati’ – a brief clarification
My note: Please post links like the above (English translations of Waharaka Thero’s discourses by others in this thread. Please do not open new threads.
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In this speech, Venerable Waharaka Thero also mentioned the dangers of Jhanas if one is inexperienced.
- One can achieve jhanas by using the 4 elements as objects of meditation. The fire element (Tejo) can be dangerous and you could end up self-immolated if you don’t control it. Some arahants used Tejo Kasina to enter parinibbãna. They rose into the air and were instantly consumed by fire. Venerable Arahant Ananda and Lay Arahant Santati are examples. Others have difficulty coming out of jhanas and no longer feel their body. He had told the story of a novice who could not feel his legs even long after coming out of Jhana. Anariya yogis had developed Sassatta Dithi (belief in eternity) because of their distorted sanna about jhanas. If one developed jhanas with pathavi kasina (earth) he thought that the soul is hard like rock. If one developed apo (water) he thought that the soul is like a vast expanse of water. Those of fire (tejo) thought that the soul is like a flame. Those of air (vayo) thought that the soul extended.
- In my conclusion, it would be wise to have a bhikkhu or lay meditation master who is well versed in the suttas and has the correct teachings, before engaging in intensive jhana practice. This applies if one is not yet sotāpanna or if one is not someone of a calm and fearless temperament. A sotāpanna can never fall into false views like these anariyas yogis. On the other hand, he could perhaps put himself in danger and become afraid in the jhanas, depending on his gati (character). Someone with a calm and fearless temperament is very unlikely to put themselves in situations where they lose control of the jhanas. However, he could fall into false views of the self (sakkaya ditthi) if he is not sotāpanna of course. This is why anariyas yogis of calm temperament like Alara Kalama and Udakka Ramputta mastered all the jhanas but were under the influence of Sakkaya ditthi. Just like sotāpannas like Venerable Ananda probably had to master the jhanas without losing control. Lord Buddha even helped Arahant Maha Mogallana when he was sotāpanna not to get lost in the immensity of infinite space. It could have put his life in danger. Of course, these situations apply to anyone who wishes to embark on the path of jhanas to attain Nibbāna.
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- An excellent speech by the Venerable on the different types of Kamma. I won’t go into detail about it because my understanding of the subject is not developed enough. I’ll leave it to Mr. Lal to explain it in a future essay when he wants. However, here’s what I learned: When we do a positive action, it’s better not to regret it. We’ll receive the effects, but they’ll be destroyed by a Kamma associated with our regret. For example, if someone says, “I shouldn’t have given my wealth to charity, what a waste,” Kamma Vipāka could make them wealthy in a future life, but due to regret, they could become bankrupt. We can see extremely rich people going bankrupt in the news. Most people think that the homeless people we see on the streets have always been homeless. Yet many were socially good or even extremely wealthy people who lost their wealth – proof of Annica and Anatta’s nature. Tomorrow we could lose our possessions and be powerless against this Vipāka.
- The same goes for bad actions. Suppose a person had a habit of physically hurting others. If they realize their bad actions and stop them, and also start donating blood, plasma, platelets, and donating to hospitals, etc., they not only realize but also start doing good deeds. The Vipāka of hurting others can take effect in a future life. The person may have a life full of illnesses, go blind, etc. However, they will suddenly be able to get well and lead a happy life because of the good deeds they did by donating. This is why there are cases of people who were diagnosed with incurable illnesses and who were able to recover.
- We must do actions contrary to our bad actions to at least lessen the impact. For example, if a person steals he must start giving to others. Theft is fueled by Lobha and generosity with positive intention is Alobha. Only by understanding Annica’s nature will we be able to do this very easily.
Example of destructive Bad Kamma.
Example of destructive good Kamma.
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