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Yes. The translation is correct. But it obviously DOES NOT refer to ALL females.
– There were many women who attained stages of magga phala, and many were Arahants.The point here is that SOME women CAN HAVE such qualities.
In the same way, there are some prominent qualities reserved for SOME men.
– They CAN BE aggressive, for example.In other words, while men tend to show hostility outwardly and spontaneously, women tend to keep anger inward for long times and make appropriate plans with a foul mindset.
– Those are general “gati” for men and women of BAD CHARACTER.Furthermore, one’s gati (and correspondingly sex in future births) can and will change.
– In other words, just because one is a male in this life DOES NOT mean that he will stay a male forever. As gati change, female births WILL happen in the future.There are many posts on gati on the website and can be found by a search. For example:
“9. Key to Ānapānasati – How to Change Habits and Character (Gati)“Added part 6 of the Series to Waharaka TV transcriptions of Waharaka Thero’s Desanas listed in my post on July 10, 2020, above.
– It was sent to me by Patighosa Hojan (Hojanyun). Thanks, Hojanyun!
“If there’s a way to get a response from one in a coma about whether or not they want to be on life support..”
Yes. There is.
– The video in #7 explains that process.
– They ask the patient to visualize “playing tennis” if the answer is yes. If the answer is “no” the patient is asked to visualize walking to the kitchen. Different parts of the brain “light-up” in the brain scan for those two responses.
– Watch the video carefully.“If a coma patient is able to communicate to be taken off of life support, is it a form of suicide?”
Yes. But I rather not get into kammic consequences. Those are complex issues.
The post in question: “Persistent Vegetative State – Buddhist View”
Good observations, Lang!
In #4, the gandhabba is alive but is TOTALLY unaware of what is going on.
– Since there are no arammana (thought objects) coming in, the mind is totally INACTIVE. It is similar to being unconscious or in deep sleep. If the brain is totally damaged, even thoughts of past memories cannot come in, as we will discuss in the next post.
– Since there is no hope of repairing the brain, it seems taking such a patient off of the life-support should be fine.
– In a way, it is sort of like releasing that gandhabba from a prison. Once the physical body is dead, the gandhabba can come out and be “eligible” to get into another womb.In #5, the gandhabba is fully aware of what is going on. As those videos show, some of them can fully recover.
– If there is only minor damage to certain areas of the brain, the brain can “repair itself.” This is called “brain plasticity.” One can Google “brain plasticity” and read about it. That is how some of them recover with time.
– So, it is correct to say that disconnecting life-support would count as taking a life in this case.
– In this case, physicians can use the brain scan technique of #7 to ask and get a “yes” or “no” answer from the patient whether he/she wants to continue on life-support (if the family wants to pursue that path). But as we can see, in some cases, patients may recover even after many years!Triplegemstudent wrote to me and we had a discussion via email. I am just going to post one of my emails and his last email.
My email:
This issue was discussed at:
“Post on “Buddhism and Evolution – Aggañña Sutta (DN 27)”
The essence of the discussion is in my following reply there, close to the top of the thread, was as follows:“Dr. J Chakma wrote: “Out of 4 antakkappas a living being spend 3 anatakkappas (i.e. 75% time of a mahakappa) in Brahma realm (Abhassara) and enjoy jhanic pleasure. However, Buddha told this sansara is full of suffering (dukha and dukkha). So, a being even if it spent rest of the mahakappa in apayas, the being still spends 75% of time in Good realm (abhassara realm). So, theoretically a being enjoys more than it suffers.”
That is correct.
But as you said after that, the suffering, while it lasts, is unbearable.To get a perspective consider the following scenario: If one is given the opportunity to enjoy all the comforts in the world for 9 months on the condition that one would then be subjected to various forms of torture (burned alive, cut into pieces only to reassembled instantaneously and to go through the whole process again, etc) incessantly for the next 3 months, would that be acceptable?
I don’t think one would even agree to one day of such suffering even for 9 months of luxurious living.”
Then I asked the Triplegemstudent:
Would you take that offer?
Imagine the worst suffering that you ever experienced in your life.
– Suffering in an apaya is MUCH worse. We can get a glimpse of it by thinking about an animal in the wild (not a pet). How many old animals are in a jungle? They are eaten alive as soon as they get a bit old.Following is part of the final response of the Triplegemstudent:
“I read the whole discussion before and that’s why the idea/thought came to my mind. I wasn’t able to find a satisfactory answer including what you, myself or anyone answered. In my previous e-mail before this one, what I was trying to say was what I came to realize is what me and Dr. J Chakam is/was thinking/saying how we spend more time in the Brahma realms and therefore “should” be enjoying more pleasure is the wrong/incorrect thinking.
Because rather one is enjoying more pleasure or suffering, it’s still Anicca, Dukkha, Anatta in any of the 31 realms of existence. As long as we’re stuck in the rebirth process Sansara, not attaining Magga phala or Nibbana, the end result is always more suffering. And like you said, the suffering in the apaya is much worse and possibly greater > than any pleasures we receive.
So even when I get to enjoy 9 months of pleasure, that’s still Anicca, Dukkha, Anatta. That 9 months of pleasure is Anatta, unfruitful/no essence/no refuge. That would be the same as the 3 months suffering for it.
Because that 9 and 3 months is both Anicca, Dukkha, Anatta I shouldn’t/don’t want to even to get involved with the pleasure or suffering in the first place because all that is Anicca, Dukkha, Anatta. It’s better to attain Magga Phala/Nibbana, so that I don’t even have to make such a decision/or be in that position like in your example in the first place.
This is what I meant when I said, what me and Dr. J Chakma was thinking is wrong/incorrect.”
My comment:
I am impressed by his reply.
He wrote: “So even when I get to enjoy 9 months of pleasure, that’s still Anicca, Dukkha, Anatta. That 9 months of pleasure is Anatta, unfruitful/no essence/no refuge. That would be the same as the 3 months suffering for it.”He realized the deeper aspect of it. That is in a way the First Noble Truth that the Buddha was trying to explain.
– What we PERCEIVE to be a pleasure (in sensory pleasures or even in jhanic pleasures in those Brahma realms) has “hidden suffering.” The more one is enamored by them, the more difficult it becomes to be able to free of ALL future suffering.Good question in #1.
There, chaṭṭhāyatana refers to just the mind (sixth ayatana).
As explained in that post, this is about how a vipaka vinnana arises.
– The arammana is grasped by the mind.
– As you can see, when that vipaka vinnana comes in, the PS process starts at “saṅkhāra paccayā viññāṇaṃ” and NOT “avijjā paccayā saṅkhāra”If one’s mind decides that the arammana is “enticing” or “distasteful” (at the vottapana stage; see #15) then it will start doing sankhara possibly with other ayatana as well. That process will start as “avijjā paccayā saṅkhāra” and will get to salayatana (instead of just chaṭṭhāyatana).
– I just revised #18 of that post to emphasize this point.Second question::
2) In the case of a uppatti PS cycle, is it possible for a single cycle to span more than 2 jati (births) or even more than 2 bhavas?
No. Each uppatti PS cycle leads to ONE bhava.
– Of course, it may just provide more strength to an existing bhava that matches the sankhara that one is doing in that process.The following post is by firewns:
Lal,
Thank you for your previous replies.
I think there was a question which you missed answering:
1) In your post on ‘Avyakata Paticca Samuppada for Vipaka Viññana’, what is chaṭṭhāyatana which you mentioned in #8 related to ‘nama paccaya chaṭṭhāyatana?
In addition, I have a new question:
2) In the case of a uppatti PS cycle, is it possible for a single cycle to span more than 2 jati (births) or even more than 2 bhavas?
Thank you very much in advance for your reply.
Many suttas have been badly mistranslated due to a lack of understanding of key concepts on the part of the translator.
The passage that you quoted should be translated as :
“Bhikkhus, if wanderers who follow another path were to ask you: ‘Reverends, what was the ascetic Gotama’s usual meditation during the rainy season residence?’ You should answer them like this. ‘Reverends, the ascetic Gotama’s usual meditation during the rainy season residence was immersion in Anapanasati.”Translating Anapanasati as “breath meditation” is a serious error.
– Translating bhikkhu as a “mendicant” or a “beggar” is a serious error too.Engaging in Anapanasati is to contemplate the anicca, dukkha, anatta nature of this world. Alternatively, it is also “taking in the eightfold path” and “discarding the opposite (miccha ditthi through miccha samadhi)”.
– For those on the Noble path (those who have understood the meaning) that would make them progress on the Path towards various magga phala and eventually to Arahanthood.
– For those who have already attained Arahanthood (or the Buddhahood), as well as those who are still on the Noble Path, it also leads to a pleasant state of mind (including jhanic experiences).That last point may raise questions. If the Buddha (or an Arahant) has already discarded the opposites of the Noble Path Factors, then why do they need to engage in Anapanasati?
– Because that provides relief to the mind.
– Even Arahants have “agitation of the mind” (NOT defilements) due to kamma vipaka. They also have bodily dukkha/sukha vedana due to kamma vipaka as everyone else.
– There are several suttas that state clearly that contemplation of Tilakkhana is advised for all, including Arahants.Engaging in Anapanasati is also referred to as “Brahama vihara” in several suttas, including the Karaniyamatta Sutta. “Karaniya Metta Sutta – Metta Bhavana”
– Dealing with average humans causes distress in the mind, even for a Buddha. One time, some bhikkhus started breaking up into two factions and when he could not get them to settle the dispute, the Buddha went into the forest and spent some time by himself.y not and Tripelgemstudent:
The four phases of a “world cycle” (formation phase, existing phase, destruction phase, remaining in that destroyed phase) are each 20 antakkappas.
The Buddha did not give the extent of 20 antakkappas in terms of billions of years.
– In the Agganna Sutta, he just stated that it is a “very long time.”
– When asked to give a simile he gave the following simile (in a different sutta): “Consider a granite mountain that is 7 yojanas in all 3 dimensions (a cube). If one were to sweep over the mountain with a cloth once every 100 years, the time to wear out the mountain is that time.”I did an estimate of that time in one of the early posts. That may have where I got the 20 billion number. I just checked on Google and see that the lifetime of the Sun is 10-12 billion years. But that is not necessarily the lifetime of Earth, which could be longer. It may have taken a long time for the Sun to initiate the fusion process in the core.
So, I think the 20 billion number is good enough to get an idea. Of course, we do not know the correct value.
– It is good enough just to get an idea that it is a “very long time.”I think this discussion has gone far enough.
If there is a critical issue to address here, please send me an email with a BRIEF description.
– If such a critical issue is there, I will post it and address it.Added part 5 of the Series to Waharaka TV transcriptions of Waharaka Thero’s Desanas listed in my post on July 10, 2020, above.
Also added part 9 of the Series to Janith Fernando’s transcriptions of Waharaka Thero’s Desanas listed in my post on June 19, 2020, above.
– Both were sent to me by Patighosa Hojan (Hojanyun). Thanks, Hojanyun!
“I remembered there’s two stories that I have come across where a Frog after it got killed, was birthed into the Deva realms and another story of some bats were able birth into the Deva realms due to some monks chanting in the cave. Can we say that in those two stories, the animals were at the end of their Bhava?”
– It may be possible for those things to happen even if they had not reached the end of the bhava. But those are VERY rare.
– When the gandhabba comes out of the body at death, if the causes and conditions line up, it is possible that it may grasp a new bhava.
– Workings of the kamma, in fine detail, can only be done by a Buddha.“There’s also a Jataka story of the Bodhisattva being in hell.”
I don’t think that is right.
– The lowest realm a Bodhisatta can be reborn is the animal realm. Even there, The animal cannot be smaller than a certain size.“..how much meritorious deeds we had to do just to get a human birth?”
An alternative way to look at this could be helpful.
– We all are likely to ALREADY (in previous lives) have done kamma to be born in the lower realms as well as higher realms.
– One could be mindfully engaged in punna (kusala) kamma and avoid papa (akusala) kamma to be able to grasp a “good kamma seed” rather than a bad one.
– But the only way to guarantee that a bad seed will not be grasped is to get to at least the Sotapanna Anugami stage. That is by comprehending the Four Noble Truths/Tilakkhana/Paticca Samuppada..y not asked: “Is the transcription correct?”
Yes. It is correct.
That Brahma realm was completely destroyed together with the Sun and the Earth.
– Baka Brahma was the first one to descend to that realm from the higher realm.Yes, Triplegem3! You seem to have got the idea.
You seem the have realized that we are chasing a mirage when we try to pursue sense gratification. One only gets tired (and old) in the end while relentlessly pursuing “pleasurable things” in this world.
– Of course, one gets rewarded at times on the way. But by the time death comes, there is nothing to show for it. Of course, one may have accumulated vast wealth but may be too frail and old to enjoy it. In any case, the thought of leaving all that behind at death is also part of suffering.As for the terminology, the following is one way to look at it.
– Dukkha dukkha is mostly suffering due to past bad kamma (or bad kamma vipaka). It is strongest in the lower realms but is present significantly in the human realm.
– The viparinama dukkha is dominant in higher realms. Even though there is no significant dukkha dukkha in Deva and Brahma realms, they also age and die.
– All three types of dukkha are in the human realm. Humans endure significant sankhara dukkha. Part of this is the effort to try to access more sense pleasures. When those accumulated valuables start decaying or destruction, then we need to engage in more sankhara to maintain them. Being worried about all that is also sankhara dukkha. Samphassa ja-vedana belongs to sankhara dukkha.If I have stated otherwise in earlier posts, please let me know. I may need to revise them.
Also see, “First noble truth“
The following post is by Triplegem3:
Episode 05 World and it’s real suffering
I would like to thank all the people involved in the distribution of this video, it’s was a tremendous help to me. Much merits to everyone involved. Saddhu saddhu saddhu.
It seems like, no matter how much I read something and understand it intellectually. It feels like it’s not the same when I can explain it/convince to myself or come up with my own examples and experiences to match with what I learned
A few weeks ago, I came to a realization one way for me to understand the Anicca, Dukkha, Anatta nature was like. “Hey wait a minute . . . one way I can understand about Anicca is that I can’t keep/maintain my FIVE SENSES to my satisfaction !! And because of this, I’m constantly in Dukkha and don’t even realize it. This is why I always have the urge to do something with my 5 senses and this can be one way to understand why our existence/reality is Dukkha. In order to satisfy these urges/senses, I have to add more Dukkha Dukkha. (Adding more Dukkha just to satisfy the first Dukkha) In order to do these things. I have to do Sankhara Dukkha. So if I’m doing abhiSankhara, that’s only causing me more Dukkha, just to satisfy the Dukkha I feel from not being able to maintain/keep my 5 senses to my liking! What am I’m doing all this Sankhara Dukkha for?
[ONLY FOR MORE DUKKHA THAT I’M GOING TO CREATE FOR MYSELF IN THE PRESENT AND INTO FUTURE AND ALL FOR WHAT? ANATTA something that’s no essence/unfruitful/meaningless/no refuge”] I felt 18:00 – 18:37 of the video helped me to confirm what I was realizing, it was so helpful.
From this, it helped me understand a little deeper when Lord Buddha used the word “Atteyati” (I’m probably wrong on the spelling) to describe all abhiSankhara. A dog chewing on a meatless bone. .In fact, I also feel like, I’m pouring gasoline on myself . . . When I realized this, I slapped myself on the face a few times and shook my head and said “What have I been doing all this time?” The Buddha Dhamma is so beautiful hahaha.
I’m just wondering, what I mentioned about not able to maintain/keep my 5 senses to my liking/satisfactions. Is it the same or something very similar as to what’s being taught from the 7:20 – 8:04 of the video?
I couldn’t completely understand Dukkha Dukkha for a while, even after reading about it. I’m just wondering would it be appropriate for me (from my own understanding) to say Dukkha Dukkha is having to ADD MORE DUKKHA just to satisfy the baseline Dukkha that I feel from my 5 senses? This extra Dukkha is from having to do more Abhisankhara. As well, another way to describe Dukkha Dukkha is from Vedana that arises in two ways. One from mentally (samphassa ja-vedana, my gati,asava’s getting attached) and another physically (such as physical ailments, pain). I know Lal wrote about this, but I’m just wondering if my own understanding of this Dukkha Dukkha is in line with what Lal has described Dukkha Dukkha as?
The critical point is how to “see” the unfruitfulness AND dangers of kama assada instead of seeing their pleasures as we normally tend to do.
The Buddha said to contemplate on the long-term bad consequences (adinava) of kama assada.
Any object in the world that provides such kama assada has anicca, dukkha, viparinama nature.
– That means one CANNOT maintain that to one’s satisfaction in the long run. Thus, it WILL bring suffering in the long-term when it INEVITABLY undergoes its unexpected changes/destruction (viparinama).
– Even if the object itself does not appear to do any of those three, one’s sensory faculties are subjected to those three characteristics.
– For example, a gold ring that one craves may not appear to have anicca, dukkha, viparinama nature during one’s lifetime (unless it is stolen or one may be forced to sell it in an emergency). But the person himself is subjected to the anicca, dukkha, viparinama nature. Thus, there is no escape.That is a simple analysis.
– A deeper aspect is that as long as one has cravings for such things, one would not be free of the kama loka.
– Of course, one only starts “seeing” this picture (Samma Ditthi) at the Sotapanna Anugami stage.
– Such cravings (or the corresponding wrong “sanna” or the “perception of value”) will be completely removed from the mind only at the Anagami stage.
– However, part of the wrong “sanna” will be removed even at the Sotapanna Anugami stage. That is why one would not do apayagami actions to get such sensory pleasures after the Sotapanna Anugami stage.Thus anicca nature needs to be contemplated with such examples. Just reading up on anicca, dukkha, anatta is not going to do anything.
– By the way, anatta means that one will never be able to free of the rebirth process as long as one does not see the above picture. One WILL become helpless when one is reborn in an apaya. There is nothing an animal, for example, can do until that life ends (by the life I mean that bhava, which can last thousands of years at a time).
