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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.
“Paramita” simply means one needs to set up the background required to attain a certain goal.
Even to achieve a mundane goal we need to set some goals and work to get there step-by-step.
So, to get to the Sotapanna stage, one needs to fulfill certain requirements. To get to the Arahant stage, those requirements/conditions are higher. Of course, to get to the Buddhahood they are much higher.
Sorry, Tobias. I must have missed your above question.
Here are some references:
“13 results for idappaccayatā“Lang (cubibobi) wrote: “I was listening to a Thero last night, and he said that the true meaning of “sutta” was “listening”..”
I had not heard that before.
However, Pali words may have more than one meaning. But they must be consistent.
– “Sota” can be used for listening, but I am not sure whether sutta is.I also saw somewhere that sutta could also mean “threading”, like “threading or combining/making relationships among different Dhamma concepts.
Regarding the first two questions by Lang (cubibobi):
(1) A nimitta can come through any of the six senses. But the cuti-patisandhi transition ALWAYS happens at the manodvara. All citta vithi starting with pancadvara are followed by 3 manodvara citta vithi. I may not have explained that in a post yet.
– Sometimes, a nimitta comes through one of the pancadvara, and by the time cuti-patisandhi happens all physical senses may have died.(2) Dreams come through only manodvara.
Lang asked:
“If what you are saying is correct, then for a puthujjana, his rebirth is random. For a puthujjana, at the dying moment, any kamma bija from an infinite past can come at random, and he does not have the ability to reject it.A sotapanna can reject apayagami kamma bijā, and beings with higher magga phala can reject more and more kamma bijā, and the arahant can reject all..”
Whether it is an average human (puthujjana) or a Sotapanna or even an Arahant, it is not a conscious rejection of a nimitta.
– Whether to accept a nimitta or not happens AUTOMATICALLY at the votthapana citta in a citta vithi. The mind automatically accepts or rejects a nimitta according to the panna (or wisdom) it has cultivated.
– As we know, a citta vithi takes only a billionth of a second. There is no time to make a conscious decision.
– See, “Citta Vīthi – Processing of Sense Inputs”It is exactly according to hetu-phala, and nothing else.
Hello Brett,
Of course, the Theravada tradition is the only one that supposedly follows the Pali Tipitaka.
– However, CURRENT Theravada teachings have been heavily influenced by Buddhaghosa’s writings, especially his Visuaddhimagga.
– Instead of following the Tipitaka, most current Theravadins follow the Visuddhimagga.That is discussed in several posts at, “Historical Background“
