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It is easier to categorize the following way:
1. There are four categories of people following the Buddha’s Path.
– Bhikkhu, Bhikkuni (female), and upāsaka, upāsikā (female). Of course, the former two are monks and the latter are laypeople.
– Then anyone from all the four categories who are at or above the Sotapanna Anugami stage (i.e., those of the Noble Lineage) belongs to the “Sangha” category.2. These days, it has become common to categorize bhikkhus to be synonymous with “Sangha.” But that is not really correct.
– The “Triple Gems” should be Buddha, Dhamma (Buddha Dhamma), and Sangha (Noble Persons.)
– For example, Devadatta was a bhikkhu, but he never belonged to the “Sangha” category.Hello Yash,
1. The merits of giving depend on “to whom you give” too. Thus, giving to bhikkhus in much more meritorious than giving to dogs. But, of course, that does not mean “not give to a specific person/animal” either. You should give as the occasions present.
2. You asked: “So how can we ask “it” to accept the merits?”
You make that determination while giving AND after giving. What matters is your mindset (in this case, your mother’s).
– See, “Transfer of Merits (Pattidāna) – How Does it Happen?”3. You wrote, “This all happened after my parents’ marriage.”
That is interesting. I wonder whether this “being” could be a diseased old boyfriend of your mother. I have absolutely no idea. But if something did happen to such a person it COULD be the cause.4. While I can give some ideas, you should seek professional help. I know that you said you have.
– But have you taken her to a good hypnotist? A good hypnotist may be able to get her to recall a past incident (such as #3) that is triggering this.5. Of course, following the path of the Buddha is the ultimate solution. No other being will be able to bother a mind that is free of lobha, dosa, and moha.
– Such effects just gradually increase as one cultivates the path.
– You may also want to read the section on “Buddhist Chanting”
– Chanting is a common practice in many Asian Buddhist cultures based on the belief that it can keep “undesired beings” away. But you may want to do that gradually. Sometimes the “intruder” may become agitated and may take drastic actions.Hello Jorg,
You aked: “The question that arises is, how is a sotapanna anugami then guaranteed to attain the sotapanna phala? That means he/she is GUARANTEED to get an opportunity to listen to a desana by an ariya somewhere in a future life.”
Yes. That is correct.
– Basically, the “Sotapanna phala moment” will take place even in future life.
– But one must have understood (“seen with wisdom”) the Four Noble Truths/Paticca Samuppada/Tilakkahana.I have heard about a few cases like the one you describe. I just revised an old post that is relevant to this issue:
“What Does Buddha Dhamma Say about Creator, Satan, Angels, and Demons?”Read through to the end. Feel free to ask questions.
No. It is not possible to do time travel.
– But those with abhinna powers can look back at past lives.Comment 2: Anagami Stage and Family Life
First a reminder. These comments assume that one has SEEN (with wisdom) the anicca, dukkha, anatta nature of this world. That is the same as understanding the Four Noble Truths and Paticca Samuppada.
1. We have all read about the fact that Anagami is someone who has removed “kama raga.”
– As I explained in Comment 1 above, “When one has “kama raga” one gives preference to be reborn in kama loka.” One has “kama raga” if one places a high value on sensory pleasures.
– That will happen as long as one cultivates abhisankhara of two types: apunnabhisankhara and punnabhisankhara.
– Apunnabhisankhara are immoral deeds. But how can punnabhisankhara lead to rebirths?2. Punnabhisankhara are associated with engaging in moral deeds AND also cultivation of the first four (rupavacara jhana) without comprehension of Tilakkhana/Noble Truths/Paticca Samuppada.
– With the comprehension of Tilakkhana, punna kamma become the same as kusala kamma. Kusala kamma are those that will lead to Nibbana. See, “Kusala and Akusala Kamma, Puñña and Pāpa Kamma.”
– Also see, “Rebirths Take Place According to Abhisaṅkhāra.”3. That is why one has to transcend above and beyond “doing good deeds or even cultivating anariya jhana” to get to the Anagami stage.
– One cannot be an Anagami as long as one continues doing abhisankhara that will lead to rebirths in either the 11 realms of kama loka (four apayas, human realm, 6 Deva realms) or even in the rupavacara Brahma realms (except those reserved for Anagamis).
– To get there, one MUST cultivate/comprehend Tialkkhana (anicca, dukkha, anatta nature) of those realms.
– when that becomes successful, the mind WILL NOT be attached to any sensual pleasures: tastes, smells, and body touches. Of course, that last one includes sex.4. That is why it is not easy to become an Anagami WHILE being a “householder.” One has to abstain from any sensual pleasures including sex.
– Of course, that is not done only by willpower. It happens NATURALLY as one understands the deeper levels of Tilakkhana. Still, it is an impossible task while being an “average married person.”
– Our children are independent now and my wife and I decided to live Anagārika lives. See the Wikipedia article “Anagārika” (Of course, we don’t wear “white clothes or robes” as mentioned in that article. It is all in the mind!)
– However, this may not be an option for many.
– That is why I had avoided discussing this issue in detail. But it keeps coming up and it is a good idea to understand the issues involved in getting to the Anagami stage.Please feel to ask questions or comment. It is important to understand the practical implications as well as underlying concepts.
Good question. I should have added it to the post.
It probably came from “upa” + “āsava” + “khaya“, where those words means “stay close to”, “defilements” and “eliminate” or “wear away’.
Thus, it means someone who stays close to the goal of eliminating defilements (lobha, dosa, moha).
Hello Dipo,
That is an old post and I just revised it since it could be misleading:
“A Buddhist or a Bhauddhayā?”The Pali word for a Buddhist is “Upāsaka” and the Sinhala word is Bhauddhayā. It is just interesting that the Sinhala word provides a better-embedded meaning.
– Thanks for asking about it. It needed that clarification.This obsession with jhana is doing a lot of harm.
– It is not that jhanas are bad. If one gets to jhanas easily, that is fine, but one still needs to be aware of the “anicca nature” of any jhana. It can become a distraction.
– Not only us, but ANY living being (any animal, any “hell being”) has cultivated even the highest jhanas in the past. What is there to show for that now?One should TRY TO cultivate jhanas AFTER getting magga phala. It is even better to wait until one gets to the Anagami stage (but sometimes Ariya jhanas come with the Anagami stage, depending on the person). Otherwise, there is a risk of “getting stuck” in jhanas.
– Many people who have attained jhanas believe they are Ariya jhana, but most of them don’t have Ariya jhana. As I have explained, even one with the FIRST Ariya jhana would be an Anagami. Most of the people that I know who believe they have Ariya jhanas still have kama raga. But they are under the illusion that they have Ariya jhana. That is a very bad outcome.P.S. What one needs to do is not to “keep wishing” to have something that belongs to “this world”. It is the opposite of what one needs to be doing (wishing and working towards Nibbana, to be free of this world). One needs to understand Buddha Dhamma (Paticca Samuppada) and realize the unfruitfulness AND dangers of wishing for things in this world (those are abhisankhara). That includes wishing for jhanas.
– Of course, if one has anariya jhana and KNOWS THAT and ALSO KNOWS how not to get “stuck”, that is fine.The following post is from Jorg:
Jorg has finalized his explanation chart on Idappaccayātā Paticca Samuppāda:
“Idappaccayātā Paticca Samuppāda – Jorg Wijnen”
Jorg has spent a lot of time preparing this chart and I think he has a very good understanding. I am very happy to see this.
– Please print and read this beautiful explanation. He is asking for general comments and also suggestions for improvements.First Question: “Where exactly do “I” hold these nivarana in me?”
All defilements (anusaya, gati, nivarana, etc.) remain in the mental body (gandhabba) and not in the physical body.
– The essence of the mental body consists of hadaya vatthu (seat of the mind)
– When you are reborn in a different realm, a new hadaya vatthu matching that realm is formed by kammic energy. At that time, whatever defilements you have will be transferred to that new hadaya vatthu.
– That is how the rebirth process continues.
– Of course, all those defilements will be changing continuously during a life.Your second question: “and depending on that answer, how exactly are they removed/sidestepped/dissolved/etc?”
Those defilements are removed by following the Eightfold Noble Path.
– They are removed in four stages: Sotapanna, Sakadagami, Anagami, Arahant.Hello lodoniyo,
Regarding the hypothetical situation that you presented in the first post: I don’t see any value in analyzing it.
– Of course, there are some hypothetical situations worthwhile analyzing. But I cannot provide any insights by analyzing that particular case.It would be better to focus on learning and practicing Dhamma.
