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That is described in the Agganna Sutta.
– I have only written an introduction to the sutta: “Buddhism and Evolution – Aggañña Sutta (DN 27)“1 user thanked author for this post.
“Uddhacca” is “high-mindedness” (high regard for oneself) which can be at various levels and completely removed only at the Arahant stage.
“Kukkucca” is the tendency to do lowly things such as mistreating others. It goes away probably at the Sotapanna stage.
– Those are two separate cetasika: “Cetasika (Mental Factors)”When they appear together, “uddhacca kukkucca” is one of the five nivarana that “covers a mind” and prevents “seeing the true nature of the world.” Here, one tends to do “lowly things” based on high-mindedness, power, etc.
Yes. It is possible that they may have roots in “acca“. I need to think about that.
Yes to all three.
You wrote: Sangha nayakas (and many other bhikkhus) in Sri Lanka doesn’t accept Waharaka Thero’s interpretations, instead they treat this sect as “rebels” and having strong miccha ditthi distorting the Buddha’s words and spreading lies to the public.”
It does not matter if “Sangha nayakas” do not accept the interpretations of Waharaka Thero.
– The question to be asked is: “Is there a way to check who is teaching the correct Dhamma.The only way to do that is to “find holes” in a given interpretation.
– I have done that in many posts at this website.
– In fact, I recently started a new section to point out the inconsistencies/contradictions of many interpretations pushed by those “Sangha nayakas”: “Elephants in the Room”
– I welcome any evidence that may contradict my points in those posts.
– Of course, I do understand that those incorrect interpretations have come down over many generations. It is not the fault of “Sangha nayakas” DIRECTLY.
– However, they need to take time and evaluate the evidence that I have provided. My issue with them is that they are so adamant in their wrong views, even after evidence is presented that they DO have wrong views about Buddha Dhamma.They may not do that. It is up to them. But it is the responsibility of others to read both sides and decide which interpretations are correct.
– I may have made some MINOR errors too. But those would be insignificant compared to the mistakes they have made in the foundations of Buddha Dhamma.Yes to all three.
You wrote:”Sangha nayakas (and many other bhikkhus) in Sri Lanka doesn’t accept Waharaka Thero’s interpretations, instead they treat this sect as “rebels” and having strong miccha ditthi distorting the Buddha’s words and spreading lies to the public.”
It does not matter if “Sangha nayakas” do not accept the interpretations of Waharaka Thero.
– The question to be asked is: “Is there a way to check who is teaching the correct Dhamma?”The only way to do that is to “find holes” in a given interpretation.
– I have done that in many posts on this website.
– In fact, I recently started a new section to point out the inconsistencies/contradictions of many interpretations pushed by those “Sangha nayakas”: “Elephants in the Room”
– I welcome any evidence that may contradict my points in those posts.
– Of course, I do understand that those incorrect interpretations have come down over many generations. It is not the fault of “Sangha nayakas” DIRECTLY.
– However, they need to take time and evaluate the evidence that I have provided. My issue with them is that they are so adamant in their wrong views, even after evidence is presented that they DO have wrong views about Buddha Dhamma.They may not do that. It is up to them. But it is the responsibility of others to read both sides and decide which interpretations are correct.
– I may have made some MINOR errors too. But those would be insignificant compared to the mistakes they have made in the foundational aspects of Buddha Dhamma.Yes. What you quoted is correct: “In modern translations, it is defined as “causing a schism in the Sangha (order of monks)”.
How that schism takes place is described in the “Saṅghabheda Sutta (AN 10.37)”.
A good example is the incorrect interpretation of anicca and anatta as impermanence and no-self.
– That had blocked the path of many people over the past several hundred years!
– Teaching “adhamma” as “Buddha Dhamma” can have serious kammic consequences.Good point. I just revised the post in question to answer the question.
“Citta Vīthi – Processing of Sense Inputs”The explanation is at the very end of the post.
Any statement needs to be taken in context.
– Rebirth is stopped as one gets rid of the defilements (asava/anusaya).
– That is clearer with the ten samyojana. Rebirths in certain realms are stopped as one breaks successive samyojana.
– When all defilements are removed, no more rebirths in any realm.“Kiccho” means very rare, extremely rare.
– “maccana jivitam” means “a man’s life”. “Macca” is a man (woman) with a physical body. Even within a human bhava, birth with a physical body is not guaranteed/can be difficult.So, it says that it is extremely rare to get a human (manussa) birth, to have a physical human body, to hear (correct) Buddha Dhamma, and for a Buddha to arise in the world.
The following translation seems to be the closest: “Dhammapada Verse 182“
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”.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.P.S. I had made an error in my initial response. The following is the correct explanation.
Hello Dosakkhaya,
You seem to be referring to the following sentence in the “Yasoja Sutta (Ud 3.3)”:
“Tena kho pana samayena bhagavā āneñjena samādhinā nisinno hoti.”In the English translation there: “But at that time the Buddha was sitting immersed in imperturbable meditation.”
1. So, the translator translated “āneñjena samādhi” as “imperturbable meditation.”
– That translation is correct. It is the Buddha who was in this samādhi. Thus, āneñja, in this case, has the meaning of “no more rebirths”. Thus, it is the “Arahant phala samādhi.”2. My confusion was due to the fact that cultivation of “āneñjābhi saṅkhāra” lead to “arupāvacara samāpatti” and the cultivation of arupāvacara samāpatti
result in rebirth in one of the four arupāvacara Brahma realms: ākāsānañcāyatana, viññāṇañcāyatana, ākiñcaññāyatana, and nevasaññānāsaññāyatana.
– I have discussed that in detail in the post, “Rebirths Take Place According to Abhisaṅkhāra”3. The point is that “āneñjābhi” means “no more rebirths.”
– However, before the Buddha, anariya yogis had thought that the cultivation of “arupāvacara samāpatti” leads to Nibbana, i.e., no more rebirths. That is why the term “āneñjābhi” was used in the types of saṅkhāra (āneñjābhi saṅkhāra) that lead to those “arupāvacara samāpatti“.4. However, the “Yasoja Sutta (Ud 3.3)” does not refer to “arupāvacara samāpatti” or āneñjābhi saṅkhāra.
– In fact, the single sentence in the sutta directly refers to a samādhi of the Buddha.
– Thus, āneñjena samādhinā in that verse refers to “Arahant phala samādhi.”
– Therefore, it is OK to translate it as “imperturbable meditation” because “Arahant phala samādhi” is “imperturbable.”
– Furthermore, there is no conflict with the material in the post, “Jhāna, Jhāya, and Jhāyi – Different Meanings”
– Please don’t hesitate to ask questions if the above explanation is not clear.Yes. It is puzzling to me why these “bhikkhus” wear yellow robes.
– I wonder what their goal as a bhikkhu is. Many of them don’t truly believe in rebirth. That means they have miccha ditthi, i.e., they are not even on the mundane path!I am more sympathetic toward average people. Many of them are confused; they can see the truth of what I write. But they don’t understand why so many “bhikkhus” and their blind supporters are opposed to what I write.
– But the truth will prevail.1. It is still NOT 100% certain that listening to a LIVE discourse by an Ariya is necessary for a Sotapanna Anugami to attain the Sotapanna phala moment.
– That requirement is NOT THERE to become a Sotapanna Anugami.2. There are EIGHT Noble Persons (Ariya): Sotapanna Anugami, Sotapanna, Sakadagami Anugami, Sakadagami, etc.
– Each of those is guaranteed to be free of rebirths in the apayas. They are all guaranteed of full Nibbana within a relatively short time.
– My point is as long as one is a Sotapanna Anugami, the next steps WILL happen in due time.3. While I wrote the above, the following thought came to my mind: Sotapanna Anugami is also an Ariya.
– But the “phala moment” must happen to make one a Sotapanna.
– The question of “is listening to a live discourse by a higher Noble Person” necessary to get to that “phala moment” has not been fully resolved.I think that should clarify the current status.
I probably did listen to an Ariya while in Sri Lanka in 2014 and 2016.
“So, Let’s say the DESANA one is hearing from ariya is not fitting to person’s background, then will they still achieve magga phala?”
– It is hard to say. A Dhamma concept must become clear while listening.Of course, if one has attained the Sotapanna Anugami stage, one will attain all other seven stages without a doubt within a relatively small number of rebirths.
