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1. There can be only one Buddha in a ‘loka dhātu‘ (a thousand cakkavāla) at any given time: “Bahudhātuka Sutta (MN 115).” This sutta explains many other ‘facts’.
- But there can be Buddhas in other such ‘loka dhātu.‘ Scientists say there are billions of galaxies with billions of cakkavāla in each galaxy! So, there can be numerous Buddhas in other cakkavāla.
2. Yes. In our cakkavāla, a Buddha appears in our specific Solar system. We are so fortunate.
3. I believe our Bodhisatta was born in our Solar system, and met previous Buddhas born here.
It is a good plan. You seem to have a good family environment/support as well. We all wish you success in both directions!
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Damithu asked: “So the question becomes how exactly can I attain the sotapanna state, and what actions and mental states should I cultivate every day in order to make progress toward, and eventually achieve this goal.”
- Yes. That is the critical issue.
- The Sotapanna stage is attained when that “drastic change in paradigm about one’s worldview” takes place. See the beginning of my comment above.
- It is a drastic change in mindset that occurs solely on the basis of one’s understanding of Buddha’s worldview, i.e., the ‘true nature of the world.’
- It can happen while listening to a discourse, reading, or contemplating what one has learned. The latter is the early stage of Vipassanā.
- I suggest reading various sections in the website and getting a broad exposure. Some of my old posts need revision, so you may see some contradictions. Don’t hesitate to point them out so that I can correct them. Buddha’s teachings have been distorted to the point that it took me over 15 years (essentially the whole time since I am in retirement) to sort things out gradually. I am still in that process, but I think my understanding of the critical role of saññā was a turning point for me. That happened about three to four years ago.
- Also, please make sure to get a good education and a decent job. The goal should not be to earn millions of dollars, but to live a simple life without having to worry about paying bills; most seniors today have to work well past retirement to pay the bills. You have your whole life ahead of you. One needs financial stability to sustain one’s life and cultivate the Noble Path.
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The following is something I hastily put together. Anyone can ask questions.
The Sotapanna stage requires a drastic change in paradigm about one’s worldview. Our ‘built-in’ perceptions about the world are not correct. In other words, we do not perceive the ‘true nature of the world,’ and that is why sensient beings are subjected to suffering, not only in this life but also in future lives.
‘True Nature of the World’ Hidden by Kāma Saññā
1. The Buddha repeatedly reminded us that we are ignorant about the ‘true nature of the world,’ and that is why we are subjected to much suffering in the rebirth process, as well as in this life.
- Most people know and believe that engaging in akusala kamma (like killing, stealing, sexual misconduct) are immoral and can lead to future suffering.
- Why do people engage in such activities despite knowing that such immoral deeds are bad? All those activities are based on our temptations. We enjoy tasty food, seeing attractive people and things, listening to music, etc.
- The ‘innate sense’ that the five physical senses bring happiness and joy is built into us. This is the ‘kāma saññā‘ that we have discussed.
- AS we have discussed, ‘kāma saññā‘ are illusions. There are no bright colors or even white light in the world; no tasty foods or pleasing music. All those are perceptions made up by the mind. Modern science agrees with that; see the next post, “Without ‘Mind-Made’ Perception, World Is Colorless, Soundless, Tasteless, Odorless, and Touchless.”
‘Anariya Jhāma Saññā‘ Is Better
2. Some yogis, even before the Buddha, realized the dangers of succumbing to such temptations, arising due to ‘kāma saññā.’
- Even if one may not know for certain whether rebirth takes place, it is easy to see that those who engage in immoral deeds pay a heavy price even in this life, with mental stress.
- A thief is always on alert for being captured. Someone engaging in sexual misconduct is always stressed about being exposed. Those who succumb to alcohol and drug use find out that such addictions lead to serious health issues.
- Many ancient yogis also discovered that by abstaining from sensual pleasures (kāma assāda) and by living a moral life, one can attain jhānās. Unlike sensual pleasures, jhānic pleasures are long-lasting. For example, the ‘pleasure of a tasty meal’ can last only a short time. When one is full, it is impossible to eat more to sustain the pleasure. They can satisfy one only for a relatively short time. Yet over time, the urge to eat that tasty food returns. This is one aspect of the ‘anicca nature’ of sensual pleasures.
3. In contrast, jhānic pleasures are longer-lasting. One could stay in a jhāna for hours. Furthermore, it is available free of much effort or expense once one cultivates a jhāna.
- In addition, such yogis will be reborn in a Brahma realm upon death. The jhānic pleasure can be enjoyed for millions of years through their lifetimes.
- If such a yogi cultivates higher jhānās and then cultivates arupa samāpatti, those are even better and longer-lasting experiences. Such yogis are reborn in arupa Brahma realms and have even longer lifetimes with hardly any suffering during that whole time.
- Thus, the ‘pleasures’ available in the three lokās are very different. All three types of ‘pleasures’ are based on ‘built-in saññā.’ In the kāma loka, it is ‘kāma saññā.’ In the rupa loka, it is ‘jhānic saññā,’ and in the arupa loka, it is ‘arupa samāpatti saññā.’ See “World Operates on Mind-Made Perception (Saññā).”
Anariya Jhāna and Samāpatti Also Belong to The World of 31 Realms
4. Thus, the whole world (with 31 realms in kāma, rupa, and arupa loka) is sustained by different types of saññā.
- However, the problem is at least two-fold: (i) life in any of the three lokās is temporary; they all have finite lifetimes, (ii) because of the temptation for sensual pleasures based on ‘kāma saññā,’ almost all beings in the kāma loka are even unable to ascend to the rupa or arupa loka, because it is not easy to cultivate jhāna or samāpatti.
- The sad fact is that even those who cultivate jhāna or samāpatti and are reborn in rupa or arupa loka always return to kāma loka. After that, they restart the whole process and may get stuck not only in the human realm but also in the apāyās, as most humans do. See “Cuti and Marana – Related to Bhava and Jāti.” The #5 below is an extract from that post.
“Good Rebirths” With Minimal Suffering Are Rare
5. A series of specific suttas starts with the “Manussacutiniraya Sutta (SN 56. 102)” which says, “..those who die as humans (not the physical death, but cuti) and are reborn as humans are few, while those who die as humans and are reborn in hell are many ….”
- Then the following suttas say that those who die as humans and are reborn in the animal and hungry ghost realms are many: “Manussacutitiracchāna Sutta (SN 56. 103),” and “Manussacutipettivisaya Sutta (SN 56. 104).“
- The “Manussacutidevanirayādi Sutta (SN 56. 105)” says that those who die as humans and are reborn in Deva realms are few, but those born in niraya are many. Then the “Devacutinirayādi Sutta (SN 56. 106)” states, “who die as Devās and are reborn as Devās are few, while those who die as Devās and are reborn in hell, animal realm, or the hungry-ghost realm are many.”
Suffering in the Rebirth Process
6. The above discussion explains why the Buddha emphasized that living beings mostly experience suffering in the rebirth process.
- One key point is the following: Even though the realms above the human realm lack much suffering, a living being spends most of the time in the apāyās. Even rebirth in the human realm (which has both suffering and enjoyable sensory experiences) is rare.
- Even though we think we live mostly ‘moral lives’, the possibility of giving in to temptations is always there. Sooner or later, a puthujjana is bound to commit akusala kamma that can bring rebirth in an apāya.
7. Another critical point is the following: In the above, we discussed the fact that a mind can overcome the ‘kāma saññā‘ temporarily and transcend to the better version of ‘distorted saññā‘ associated with the rupa loka (various jhāna levels correspond to the 16 rupa loka Brahma realms).
- However, that transition still keeps one fully bound to the rebirth process, and let us discuss that first. Even though one with a jhāna will be reborn in a rupa loka Brahma realm, they WILL return to the ‘kāma loka‘ at the end of life there, as discussed above.
- After that, they can be reborn in an apāya. That possibility has not been eliminated.
- Note: I have not discussed Ariya jhāna above. If one has attained an Ariya jhāna, one would be an Anāgāmi. Thus, the claim that people have attained Ariya jhāna is likely misguided. Some Sotapannās in the days of the Buddha (like Ven. Saripuatta and Ven. Moggalana) attained the first jhāna simultaneously upon attaining the Anāgāmi stage. But these days, there are likely to be only a few Anāgāmis with or without jhāna.
The Role of Saṁyojana – Bonds In the Rebirth Process
8. The only way to eliminate any possibility of returning to kāma loka is to break the ‘kāma rāga saṁyojana‘ (and the ‘patigha saṁyojana‘ will be simultaneously broken). That happens when one attains the Anāgāmi stage of Nibbāna.
- Saṁyojanās are ‘mental bonds’ that bind one to the rebirth process at various levels; see “Dasa Samyōjana – Bonds in Rebirth Process.” The three main saṁyojana that bind one to kāma, rupa, and arupa loka are kāma rāga, rupa rāga, and arupa rāga saṁyojana. Once those are eliminated, rebirth in any realm will not be possible. One is released from the realms in kāma loka upon breaking the kāma rāga saṁyojana first at the Anāgāmi stage. The rupa rāga and arupa rāga saṁyojana (and thus the possibility of rebirths in rupa and arupa loka) is removed only at the Arahant stage.
- However, before that, one can be guaranteed that there will be no rebirths in the apāyās when one attains the Sotapanna stage. As we know, the lowest four realms (including the animal realm) belong to the apāyās. Much of the suffering in the rebirth process is experienced while in any of those four realms.
- Therefore, even though a Sotapanna has not eliminated the kāma rāga and patigha saṁyojana (and thus, are not free of rebirths in the higher realms of kāma loka), more than 99% of future suffering is eliminated upon attaining the Sotapanna stage.
Satipaṭṭhāna Bhūmi – Free of Kama, Rupa, and Arupa Saññā
9. Even if one does not commit any immoral deeds (stealing, lying, sexual misconduct, etc.), future rebirths in ‘kāma loka‘ cannot be avoided until one learns how to overcome the ‘kāma saññā‘ and enter Satipaṭṭhāna Bhūmi at least once. The Satipaṭṭhāna Bhūmi is free of ALL saññā associated with kāma loka, rupa loka, and arupa loka. Thus, in the suttas, it is sometimes referred to as ‘temporary Nibbāna‘ or ‘tadaṅga nibbuta.’ This is explained in the “Attadīpa Sutta (SN 22.43)“, but the English translation there is not good.
- The first access to Satipaṭṭhāna Bhūmi occurs at the moment when one attains the Sotapanna stage. After that, a Sotapanna can cultivate Satipaṭṭhāna and enter it regularly to experience ‘temporary Nibbāna‘ and also to attain higher magga phala.
- See “Satipaṭṭhāna Bhūmi – Free of Loka Saññā.”
1. Yes. What you experienced is probably an ‘anariya jhāna‘ or very close to it. Ariya is ‘Noble’ or ‘Buddhist’, and ‘anariya‘ is mundane.
- However, it is an excellent start. It is also a good accomplishment.
- It is possible that you may have cultivated jhāna in your previous lives. That could also be why you are attracted to Buddha Dhamma at an early stage in life.
2. What happened is the following. When you focus your mind on the breath (or any neutral inert object like a ball of clay), you are taking the mind away from the ‘kāma saññā.’
- Attaining even an anariya jhāna requires fulfilling two conditions: (i) living a moral life, and (ii) blocking the mind from engaging with a kāma saññā for an extended time.
- That temporarily moves the mind from the ‘kāma loka‘ to ‘rupa loka,‘ i.e., the mind jumps from ‘kāma saññā‘ to ‘jhānic saññā‘ associated with the ‘rupa loka.’ See “World Operates on Mind-Made Perception (Saññā).” Attaining a jhāna means one’s mind is essentially that of a Brahma for the duration of that jhānic experience.
- However, the ability to get into such ‘anariya jhāna‘ can be lost if one reverts to in immoral or even ‘sensual’ lifestyle. Devadatta attained higher jhānās, but never attained a magga phala. Later in life, he tried to take the life of the Buddha, and not only lost jhānic capabilities, but also was reborn in an apāya.
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1. To cultivate Vipassanā (‘insight meditation’), one must first comprehend those ‘insights.’ That means understanding the ‘true nature of the world.’
- Our sensory experiences do not reveal the ‘true nature of the world.’
- As I have discussed in many recent posts, our sensory experiences do not reveal the ‘true nature of the world.’ They are masked by ‘kāma saññā‘ for us living in the ‘kāma loka.’
- For example, we think strawberries are red and tasty. But the ‘red color’ or the ‘taste’ is not in strawberries.
2. Generating yathābhuta ñāna (‘comprehension of the true nature of the world’) is the key to attaining a magga phala, let alone Buddhahood.
- Average humans like us attain that yathābhuta ñāna by learning from a Buddha or a true disciple of the Buddha.
- But a Bodhisatta (especially after receiving niyata vivaraṇa from a Buddha) cannot learn from another, even from a Buddha.
- The reason is the following. A Bodhisatta’s task is to discover and teach the ‘true nature of the world’ in a time when Buddhist teachings are not available in the world. If a Bodhisatta learns and comprehends yathābhuta ñāna from another Buddha, there will be no one to discover those teachings in a maha kappa where no other Buddha is born. As we know, once one attains a magga phala, one will attain Arahanthood within ‘seven bhava‘ (which means during the same Buddha Sāsana) and thus will not be reborn in this world again; i.e., the Bodhisatta will not be reborn in a time where the teachings of a Buddha are not present. That defeats the purpose of becoming a Bodhisatta!
- That is why, especially after receiving niyata vivaraṇa from a Buddha, a Bodhisatta is destined to discover the ‘true nature of the world’ only when there is no other Buddha present. Only one Buddha can appear in a given time. Even though there have been five Buddhās in the current maha kappa, and Buddha Gotama was the fourth one, their times did not overlap. The fifth Buddha (Buddha Maithreya) will be born only after the teachings of Buddha Gotama disappear from the world.
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I don’t want to discourage you. However, it is not as easy as it sounds.
- Let me think about it and try to break down the process to make it a bit easier to understand. I will try to post it here in a day or two.
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Yes. You are correct on most of what you stated. One should be able to attain the Sotapanna stage for sure, and even higher stages.
Of your statements, two need some revision:
- One needs to comprehend all four Noble Truths. However, when one comprehends the First Noble Truth, one automatically comprehends the other three as well. Of course, that comprehension is at the Sotapanna stage. Full comprehension comes only at the Arahant stage.
- The same applies to the comprehension of Tilakkhana. Mostly, the anicca and dukkha nature are understood at the Sotapanna stage. Those and the ‘anatta nature’ are fully comprehended at the Arahant stage.
Yes. The concept of ‘distorted saññā‘ (‘kāma saññā‘ for us in the ‘kāma loka‘) is a critical concept in Buddha’s teachings. Grasping that will make it easier to see the ‘anicca nature.’
- You are at a good starting point!
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Hello Damithu,
I am glad to see a 16-year-old seeking the Sotapanna stage.
- Most people think about it only after it is too late, because brain function deteriorates with age. You are starting at the right time!
- I am not sure how much exposure you have had to Buddha’s teachings. Maybe you can peruse the following section and start asking questions: “Three Levels of Practice.” It is probably a good idea to start with the first subsection, but feel free to ask questions from any subsection. When asking questions, refer to the post and the relevant bullet numbers if possible. That would make it easier to answer.
- Also, see “Pure Dhamma Discussion Forum Guidelines.”
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Rewritten Post:
Sakkāya Diṭṭhi – ‘Not Seeing the Unfruitful Nature of the World’
Revised:
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Yes. Would we attach to external rupa if they did not really have colors, tastes, musical overtones, a nice aroma, or ‘pleasing to the touch’?
- But modern science has confirmed that it is, in fact, the reality.
In the above, I wrote “Nature operates on Paṭicca Samuppāda and is inherently incapable of generating/leading to anything of a ‘permanent nature.’”
- ‘Rūpa Samudaya’ can be thought of in two ways: (i) Generation of ‘colorful rūpa‘ in the mind based on ‘colorless external rūpa‘ and (ii) Arising of ‘colorless rūpa‘ in the external world and the arising of the physical and mental bodies to generate ‘kāma saññā‘ that makes those ‘colorless rūpa‘ appear as ‘colorful.’
- Both of those occur via Paṭicca Samuppāda.
- I discussed the key ideas in “Paṭicca Samuppāda Creates the External World, Too!“
- Also see “Rūpa Samudaya – A ‘Colorful World’ Is Created by the Mind.”
- Buddha Dhamma is not a religion. It is the ultimate science that describes the true nature of the world. Modern science is only beginning to confirm that regarding the concepts of ‘kāma saññā.‘ See “The Illusion of Perception (Saññā) – It Is Scientific Consensus.”
Yes. That is a good first step. That is how most people get started, by seeing the ‘impermanent’ nature of things.
- However, anicca is much more than ‘impermanence.’
- Impermanency of ‘material things’ is a result of ‘anicca nature.’
- Nature operates on Paṭicca Samuppāda and is inherently incapable of generating/leading to anything of a ‘permanent nature.’
