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Thanks, Christian. I just deleted the link.
David, If you would like to make a comment on why that video is relevant to mediation, you can do so.
Hello David,
I am not sure how much of Buddha Dhamma (true Buddhism) that you have been exposed to.
– It is based on cleansing one’s mind of greed, anger, and ignorance about the true nature of the world.I suggest scanning through the list here:
“Bhāvanā (Meditation)”If you can provide your thoughts after reading some of the posts, we may be able to comment further.
The above link does not provide any insights.
You need to try to understand Buddha Dhamma with more insight, Anil!
Hello Tobias,
The point is that jhana citta is a type of a javana citta.
We do “bad kamma” (that lead to births in bad realms) and “mundane good kamma” (that lead to births in good realms) with javana citta.
– Jhana citta are a part of “mundane good kamma” because they also lead to births in “good realms”, i.e., Brahma realms.We do lokottara kusala kamma (that lead to Nibbana) also with javana citta.
P.S. All “kammic energies” are produced in javana citta.
Hello Abhayamudra,
It is also explained in the post, “Prerequisites for the Satipaṭṭhāna Bhāvanā“
It is explained in the post, “Prerequisites for the Satipaṭṭhāna Bhāvanā“
Hello nb,
You wrote: “This is my understanding of Goenkaji’s instructions, what he saying is that in the first moment when you notice a painful sensation, you might have a tendency to move right away in response to pain, but he is saying that you also have the ability to not move right away and to take some time to watch the pain and to evaluate if you can actually stay still or if the pain deserves moving…”
He totally misunderstood the purpose of vipassana.
– It is not a physical feeling that the Buddha asked to pay attention to. Rather it is the “mind-made vedana” or “samphassa-ja-vedana.”It just so happens that this is exactly what the most recent post is about;
“Dukkha Samudaya Starts With Samphassa-Jā-Vedanā”This is a very deep point to understand. It is a good idea to read that subsection if interested.
Thanks, Lang (cubibobi) for providing that link!
Yes. It provides the basic idea.
– We may not even realize it. But engaging in “kaya sankhara” (especially immoral ones) brings stress to the mind.
– When cultivating jhana, that stress is removed/suppressed (Ariya/anariya jhana).
– Both the mind (and thus the body) become light due to the “calming effect.”
– While that can happen with just calming the mind by focusing on the breath, such a relief (or even jhana) are not permanent. One who cultivates such anariya jhana could lose that ability even during this lifetime.If Abhayamudra or anyone else has questions, please feel free to ask.
Hello Abhayamudra,
You asked: “I’m wondering how the proposed revised translation of anapana (as cultivating the skillful and discarding the unskillful) affects the 3rd and 4th bases: experiencing the whole bodily formation and calming the bodily formation respectively.”
It is difficult to answer unless we understand what you mean by “bodily formations”.
What do you mean by the highlighted part?
– What do you refer to as “bodily formations”?Thanks, Seng Kiat.
Yes. This is in #3 of “Mahā Cattārisaka Sutta (Discourse on the Great Forty)” and in the posts referred to #3 (ten types of wrong views.)
Hello sptummala,
Where does it say, “this world does not exist” in the sutta?
Could you send the Pali verse or the reference to the English translation that makes that statement?
The sutta refers to 7 kinds of offerings to the Sangha (bhikkhus/bhikkhunis or monks/nuns) (satta saṅghagatā dakkhiṇā)
(1) One gives to both sanghas (of monks and of nuns) headed by the Buddha—this is the first offering to the order.
(2) One gives to both sanghas (of monks and of nuns)27 after the Buddha has passed away—this
is the second offering to the order.
(3) One gives to the sangha of monks—this is the third offering to the order.
(4) One gives to the sangha of nuns—this is the fourth offering to the order.
(5) One gives, saying, “allocate this for monks and nuns from the sangha” [256] —this is the fifth offering to the order.
(6) One gives, saying, “allocate this for monks from the sangha”—this is the sixth offering to the order.
(7) One gives, saying, “allocate this for nuns from the sangha”—this is the seventh offering to the order.You asked: “there is a statement that even 1 pair of robe/cloth can be offered as Sangha Dana / Saṅghagatā Dakkhiṇā. in that case, is offering by Gotami to Sangha considered as type 1 Saṅghagatā Dakkhiṇā (from 7)?”
– Yes. Since it was a general offer without reference to a specific bhikkhu or bhikkhuni.
– The Sangha will decide who will get the robe.Per your next question, it does not matter how much one gives. One gives based on one’s capability and/or the needs of the Sangha. If one can afford only one robe, one should make the offering to the Sangha. They will decide who will get the robe.
“I heard that Sangha Dana can be considered as Sangha Dana if there are at least 4 Bhikkhus or more at that place when an offering is made?”
– I don’t think that is true.I think you should be able to get the answers to the other questions the same way. It does not matter how much one gives. One gives based on one’s capability.
– What matters is the right intention.Another way to look at rupakkhandha (and pancakkhandha) is as follows:
As one keeps experiencing different types of rupa (visuals, sounds, smells, tastes, touches, dhamma) they all go into the past as “atita rupakkhandha.” That is the biggest part of rupakkhandha because ALL that we have experienced in ALL previous lives are there.
– Not only that all mental components (vedana, sanna, sankhara, vinnana) that arose with such experiences are also “recorded” as “atita pancakkhandha.” These are called “namagotta”.
– That is what someone with iddhi can recall. The Buddha could recall any event going back trillions of years.There are a handful of people in the world who can recall anything that happened during this lifetime.
– I will discuss the experience of one such person in the next post. That will give a very good idea about this fascinating concept.
– That ability happens occasionally due to “punna iddhi” a kamma vipaka. It could be good or bad depending on the person (i.e., what kind of memories one has).Aniduan asked: “If the followers instead made the food with the intention of offering it to the Buddha, not handing the food to the Buddha but keeping in mind when the food is being prepared that it will be offered to the Buddha by their guru Saccaka. In this case will they earn merits?”
Yes. I have highlighted the key part.
– If they had the intention, that is what counts.
– Even if they did not offer that food to the Buddha, they MADE AN EFFORT in preparing the food with the INTENTION that food will be offered to the Buddha.The easiest way to remember is the following: Kammic energy is created in citta (one’s thoughts), specifically in javana citta.
– Javana cittas arise with intention. Here if the intention includes good mental factors (non-greed, compassion, etc) then those give rise to good kamma. If the intention includes bad mental factors (greed, anger, etc) then those give rise to bad kamma.
– Those are also vaci sankhara and kaya sankhara: “Saṅkhāra – What It Really Means” Good sankhara (punnabhi sankhara create good kamma. Bad sankhara (apunnabhi sankhara create bad kamma.
