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I have discussed this issue in the post, “Four Conditions for Attaining Sōtapanna Magga/Phala“.
The latest information that I have is at #3 of that post, which I quote below:
“3. September 22, 2017: Previously, I had stated that one could learn about Tilakkhana by reading these days. That is still true and one could become a Sōtapanna anugāmi by reading.
– However, recently I came upon a dēsanā by the Waharaka Thēro which stated that a Sōtapanna anugāmi attains the Sōtapanna stage only while listening to a dēsanā by an Ariya (Noble person, i.e., one with at least the Sōtapanna stage).
– Apparently, a Sōtadvāra citta vithi of an Ariya (during a dēsanā) has the necessary javana power to act as a trigger. I am trying to find a Tipitaka reference, and I would appreciate receiving it from anyone who has that information. I will edit this post to include that reference when I find it.
– July 15, 2019: I still have not seen a definitive Tipitaka reference regarding this issue. However, all suttā on the conditions for attaining Sōtapanna stage list saddhammassavanaṃ (saddhamma + savanaṃ or “listening to Dhamma”) as one condition, as in #1 above. Since written texts were not available at the time of the Buddha, this is not definitive as a condition.
– However, Waharaka Thēro has mentioned that listening to a recorded dēsanā should count, per his opinion.”
Here is another key point:
Listening is not required to attain the Sotapanna Anugāmi stage.
It is also clear that a Sotapanna Anugami is also freed from the apāyās. See, “Sōtapanna Anugāmi – No More Births in the Apāyās”P.S. In other words, a Sotapanna Anugami is guaranteed to attain the Sotapanna stage.
Following is a brief explanation of the verse: “na, bhikkhave, buddhavacanaṃ chandaso āropetabbaṃ. Yo āropeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, sakāya niruttiyā buddhavacanaṃ pariyāpuṇitun”ti”
chandaso = (convert to) Sanskrit verse, āropetabbaṃ = I declare (as a Vinaya rule)
Yo āropeyya = whoever breaks that (Vinaya rule), āpatti dukkaṭassa = will be subjected to suffering
Anujānāmi = I give permission, sakāya niruttiyā buddhavacanaṃ = to provide meanings of Buddha Vacana (Buddha Dhamma) in one’s own dialect
pariyāpuṇitun = should learn well.
Therefore, the whole sentence can be translated as: “Bhikkhus, I declare that Buddha Dhamma should not be converted to Sanskrit verse (chandaso). Whoever breaks that Vinaya rule will be subjected to suffering. I give permission to express the meanings (nirutti) of Buddha Dhamma in one’s own dialect, to learn it well.”
The word “chandaso” as “Sanskrit verse” is stated in the following Wikipedia article too: “Sanskrit prosody”
From that article: “Sanskrit prosody or Chandas refers to one of the six Vedangas, or limbs of Vedic studies [1]. It is the study of poetic metres and verse in Sanskrit [1]. This field of study was central to the composition of the Vedas, the scriptural canons of Hinduism, so central that some later Hindu and Buddhist texts refer to the Vedas as Chandas [1,2].”
Added part 6 of the Series to Janith Fernando’s transcriptions of Waharaka Thero’s Desanas listed in my post on June 19, 2020, above.
Yes. This is the key point: “Comprehension of the anicca nature is different”
We are used to thinking about worldly things as “good” and “bad.”
– What the Buddha pointed it that just trying to do “good” will not keep us away from the rebirth process. “Good deeds” WILL get us rebirths in “good realms.” So, we MUST do good deeds.
– But the problem is that the mind CAN BE tempted to do “bad things.” That happens especially when one is born into a “bad environment” meaning bad family, bad friends, etc.
– We know that a child born into a “bad environment” has a high probability of ending up a criminal or drug addict.That is really the “hidden suffering” pointed out by the Buddha.
– What we perceive as “good” is not “absolute.” It CANNOT be kept that way.
– So, if we do good deeds, we may be born a Deva. If we cultivate jhana, we may be born a Brahma. But those lives come to an end, and then we have no idea what will happen next.
– Furthermore, even if one lives a perfect life in this life, one may have bad kamma from previous lives waiting to bring a bad birth. That is part of anusaya.As long as there is hidden anusaya, temptation to do “bad” (and the possibility of a bad rebirth) WILL BE there.
Those anusaya (hidden defilements) will be removed from a mind only when that picture becomes clear.
– That is when one “sees” the “anicca nature.”Good question y not.
“What about those who change their gati without ever having heard of Buddhadhamma?”
Yes. We all have heard such instances where Buddha Dhamma is not involved. Especially, some criminals “come to their senses” in some cases and drastically change their behavior.
– Some people give up bad gati like smoking, drinking, or other bad lifestyles.However, the point is that the root ignorance about the “true nature the world” cannot be removed without comprehending the “unfruitfulness” and “dangers” in the attachment to worldly things.
– A criminal changes for the better by seeing that his life could become even more miserable by continuing with the same actions/behavior.
– Same with those people who give smoking, drugs, etc.
– They would be just “looking for a better life.”Comprehension of the anicca nature is different. Of course, giving up all those bad habits mentioned above is the first step.
– This is not an easy point to get across.I recommend re-reading the first part of the following document where a large amount of hidden anusaya is removed by a Sotapanna: Waharaka Thero Discourse – The Way to Nibbana
August 1, 2020: There is a second series of Waharaka discourses with English subtitles by Waharak TV
Christian posted the first video of the series:
Universal Truth Exposure | Episode 01 – Know the Thilakuna
Patighosa Hojan (Hojanyun) sent me the next two videos of the series today (August 1, 2020):
Episode 02 – Know the Thilakuna | Universal Truth Exposure
Universal Truth Exposure | Episode 03
Patighosa Hojan (Hojanyun) sent me the fourth video of the series today (August 15, 2020):
Episode 04 | Understanding grief | With English SubtitlesPatighosa Hojan (Hojanyun) sent me the fifth video of the series today (September 11, 2020):
Episode 05 | World and its real suffering | With English SubtitlesPatighosa Hojan (Hojanyun) sent me the sixth video of the series today (September 22, 2020):
Episode 06 | Deceptive view of the worldChristian wrote: “..when we speak about Buddha’s meditation we always speak about Three marks, 8-fold Path, Paticca Samupadda etc.’
Yes. You can do that while in all four postures.
– In addition to contemplating on those (and even before being able to do that), one must get into the habit of being mindful of one’s actions. See the post referred below.In Buddhist temples, there are walking paths. In some old temples, there are designated “walking paths” between two statues of a Buddha facing the walkway.
We need to remember that Anapanasati and Satipatthana meditations are supposed to be done at all times, especially to determine if one’s action is wise or not.
– See, “Kāyānupassanā – Section on Postures (Iriyāpathapabba)”P.S. By the way, Ven. Ananda attained the Arahanthood while in none of the above four postures. He was contemplating a Dhamma concept while getting ready to go to bed. The phala moment came when he was in the process of lying down. He was not standing but had not got to the lying down position on the bed.
– So, he was contemplating that concept, and the “clarification” came in that particular instant where his feet were off the ground, but he had not yet fully landed on the bed!
– If anyone remembers the sutta, please post. If I come across it, I will post it here.Hello Aniduan,
It is a short sutta, and the following is my translation:
“Bhikkhus, there are these five benefits of walking meditation. What five?
– One becomes capable of undertaking long journeys.
– Helps with making effort.
– Makes one healthy.
– It helps with the digestion of food.
– The level of concentration attained through walking meditation is long-lasting.Those are the five benefits of walking meditation.”
Contrary to the perception that one needs to sit and stay like a statue during mediation is a myth.
– The Buddha said one should meditate in all four postures: sitting, standing, walking, and lying down.
– Depending on one’s activity, it is POSSIBLE to meditate in all four postures.
– Walking meditation is especially helpful after a meal or when one is feeling lethargic.However, one needs to be prudent about it. For example, while driving one needs to fully concentrate on that, and NOT contemplate on anicca, dukkha, anatta!
No.
– One has sassata ditthi if one believes that there is a permanent soul (as in Christianity).
– One with uccheda ditthi believes that there is nothing after the death, not even rebirth. Many scientists believe thoughts arise in the brain (material body) and therefore when the body dies, that is the end of the story.All of them believe that it is the same “person” that goes through various stages as a child, adult, old person, etc.
But in the absolute sense (per Buddha Dhamma) “a person” is a sankata that arose due to past causes and will last until that kammic energy wears out. During its existence it will be subjected to unexpected changes too.
– When that “person” does good or bad kamma, he/she would make causes for more future births (in good and bad existences).
– Thus, that “person” can be reborn a Deva or an animal, for example. There is no “essence” in a “person.” It is all a series of causes and their effects.It is basically good.
There is not much on anicca, dukkha, anatta.
– The description of types of citta, cetasika, etc are all good.If there is any doubt, please feel free to ask.
Tobias wrote: “In ultimate terms these asava, gati, anusaya do not exist. Just citta, cetasika, rupa exist.”
The Buddha said it is not correct to say whether something in this world “exists” or “does not exist.”
– Things in this world exist ONLY based on appropriate causes and conditions.This is also related to the question of whether a “self” exists or not. A “self” exists only based on appropriate causes and conditions. When such causes and conditions are not there, a “self” ceases to exist in this world.
– That is what happens to an Arahant at the time of death. Since there are no more causes and conditions for existence, that Arahant ceases to exist in this world.We should understand citta, cetasika, rupa as just basic building blocks of this world. That is what is meant by “paramattha dhamma” in that case.
– Those things also cease to exist for an Arahant after death.Anusaya, asava, and gati are just combinations of those basic building blocks, just like a physical body is an aggregate of four great elements (which of course belong to rupa).
– They all exist as long as appropriate causes and conditions are there.The following post is from Tobias:
In the post Āsava, Anusaya, and Gati (Gathi) it is said under #2: “…That is like āsava bubbling up when we are disturbed by a strong sense event. When that happens, we display our real character/habits or gati (gati). …”
In ultimate terms these asava, gati, anusaya do not exist. Just citta, cetasika, rupa exist. Thus in the Abhidhamma language those words are concepts. The mind/nature connects citta, cetasika based on an arammana (rupa/namarupa) and other conditions (paccaya, rupa?). How can we understand anusaya as “deep down defilements” and asava as “bubbling up” to “display gati”? All three are the same: defilements in form of citta/cetasika/namarupa.
You are right, Tobias.
– Anusaya are the “hidden defilements>”
– They can come to the surface as asava when triggered by an arammana (sensory input) matching that anusaya.I just revised the post, “Āsava, Anusaya, and Gati (Gathi)”
Hopefully, everything is consistent now. Thanks for pointing that out.
