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cubibobi is quite right.
To make it easier, I must have copied the English translation somewhere else and made revisions to it. You can see that at the start of #4:
“Further, great king, with the removal of vitakka/vicāra (but savitakka/savicāra remain),..”At the second jhana, you get rid of any kāma and akusala thoughts.
– But nekkamma and kusala thoughts remain. Those will remain from that point on.See, “Vitakka, Vicāra, Savitakka, Savicāra, and Avitakka, Avicāra”
I need to revise the original post to make this clear. Thanks to TripleGemStudent for pointing that out.
TripleGemStudent wrote: ” In the end though, I would like to cease all sankhara’s because . . .
Sabbe sankhara anicca
Sabbe sankhara dukkha..”That is right. All sankhara are anicca nature. But we need to cultivate “punnabhisankhara” and “kusala-mula sankhara” until we get to the Arahant stage.
– Note that punnabhisankhara AUTOMATICALLY BECOME kusala-mula sankhara as one comprehends Tilakkhana/Paticca Samuppada/Four Noble Noble Truths.P.S. I just revised #4 of the post, “Jhānic Experience in Detail – Sāmaññaphala Sutta (DN 2)”
Hello Alfalco!
I have not yet written a separate post on 32 Parts of the Body meditation or “patikulamanasikāra.”
It is, of course, part of the Satipaṭṭhāna bhavana.
– I discussed it briefly in the post, “What is “Kāya” in Kāyānupassanā?”I am not sure how much you have learned about the Satipaṭṭhāna bhavana.
Here is a link to the posts on that:
“Mahā Satipaṭṭhāna Sutta”There is also a separate section on Meditation:
“Bhāvanā (Meditation)“Sorry, Aniduan. I somehow did not see your post.
I heard that the government has stopped pursuing that legislation. However, I don’t know whether the government made an official statement.
C. Sacket has sent me an email saying that he was unable to add the following to the above comment.
No other sentient being in our universe can be compared to a Samma Sambuddha. He surpasses all other beings in knowledge and power!!!
But still for the sake of curiosity, here is a good article:
“SIX UN-SHARED SUPER-NORMAL KNOWLEDGES (ASADHARANA NANA) OF LORD GAUTAMA BUDDHA“That is right.
– Kamma done with the mundane versions of alobha, adosa, amoha just have miccha ditthi as akusala.”Yes. In mundane versions of alobha, adosa, amoha, there can also be “raga for good deeds.”
– Also, we remember that “raga” means ” to give priority to goals in this world” or “to perpetuate the rebirth process.” See #3 of, “Lōbha, Rāga and Kāmacchanda, Kāmarāga”
– Beneath there is the view/perception that this world has permanent happiness to offer. That is there until Tilakkhana/Paticca Samuppada/Noble Truths are understood.Have you read the following post? It may explain some of your questions. Please feel free to ask any unanswered questions.
I am not sure, Tobias.
Since that section is in the Tipitaka, there must have been a reason to include them.
However, SOME accounts that I have seen IN TRANSLATIONS (either in English or Sinhala) seem unreal.
– But I have not tried to look at the Pali version to confirm the translations.
– There is enough to read in the Tipitaka outside that section!By the way, I have also not heard Waharaka Thero mention that section except in a couple of instances. It seems that he had also not allocated any significant time to that section.
Yes. These are complex issues.
We need to keep in mind that it was a Bodhisatta who gave that advice, not a Buddha.
The other thing to consider is the following.
– A society lives by certain laws. If murderers are not punished, they may commit more crimes.
– Noble Persons LIVE BY a different set of rules. Buddha did not obey those rules for HIMSELF. He saw that Angulimala had the wisdom to attain Nibbana and interfered while the King was getting ready to send an army to catch and kill him.
– On the other hand, Buddha did not try to interfere with the general laws of the society. It was legal to keep slaves at that time, and the Buddha did not try to change those laws. However, he freed some slaves (just by asking them to become bhikkhus) and the King did not interfere in such cases.NN99: Lord Buddha’s way is to get rid of wrong views. Not to spread wrong views and wrong interpretations.
I just realized that you may not have even read my posts on why anicca does not mean impermanence.
– If you like you can read them here:
Anicca, Dukkha, Anatta“impermanent nature of all things’”
That says all. Please don’t post any more videos. I will remove them.
“what is minimum amount of dhamma topics one needs to know in order to steadily keep progressing on lokottara path? (Is knowing basics of tillakhana, eighfold path, four truth, paticca samuppada (with basic details) enough?)”
Yes.
“AND also, you have mentioned that stream enterer has seen how to reach the nibbana, right?
what do you mean here?”One who has Samma Ditthi has also “seen” the path to Nibbana.
– It is just that it is hard to get rid of “sanna vipallasa”.
– That means you understand how to get there. But one’s habits (gati) are pulling one toward sensory pleasures.It is like an alcoholic who has “seen” the dangers of continued drinking but has a hard time avoiding another drink.
– So he needs to constantly keep thinking about the “adinava” of having “another drink” when the urge comes.You need to read those posts carefully. It is mostly there.
Very good. So, you don’t have the 10 types of miccha ditthi AND you understand that as long as we attach to worldly things future suffering will not stop.
A Sotapanna has just seen the truth of the above statement. That “Samma Ditthi” is enough for the mind from engaging in apayagami deeds. That DOES NOT require any thinking and happens AUTOMATICALLY (if one is indeed a Sotapanna or even a Sotapanna Anugami).
The next step is to stop the suffering that is associated with the higher realms in kama loka: the human realm and Deva realms.
– That also happens in two steps: A Sakadagami will not be born with a human body and an Anagami would not be born a Deva either.Of course, you probably know all that. But I think the next step is to get to the Sakadagami stage, and then to the Anagami stage.
Both involve Anapana and Satipatthana Bhavana. of course, those have nothing to do with “breath meditation.”
– Once “ditthi vipallasa” is removed (at the Sotapanna stage), the next step is to remove “sanna vipallasa” by engaging in Bhavana.
– Basically, that involves contemplating the drawbacks (adinava) of sensual pleasures, EVEN IF such pleasure activities do not involve hurting others.
– Another way to say that is to see the “anicca nature” of such activities. Even if they may provide temporary pleasures, they will keep one bound to the kama loka.
– As long as one is in kama loka, the suffering associated with physical bodies (injuries, cancers and other diseases, old age, etc) will be inevitable.The following posts could be helpful:
“Vipallāsa (Diṭṭhi, Saññā, Citta) Affect Saṅkhāra”Hi,
First of all, it is great to hear that someone at your age to be interested in achieving such goals.
But I am not sure what your background is. let me ask you a few questions first.
1. How much exposure have you had to Buddha Dhamma?
2. Why are you interested in getting to the Anagami stage? Are you already a Sotapanna?
2. What do you understand to be a Sotapanna and an Anagami?Brief descriptions would be fine.
